Friedrich Nietzsche, Twilight of the Idols, or, How to Philosophize with a Hammer 

Götzen-Dämmerung, oder, Wie man mit dem Hammer philosophirt. Written in 1888 and published in 1889.

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   The true world — attainable for the sage, the pious, the virtuous man; he lives in it, he is it.  (The oldest form of the idea, relatively sensible, simple, and persuasive.  A circumlocution for the sentence, "I, Plato, am the truth.")  


   The true world — unattainable for now, but promised for the sage, the pious, the virtuous man ("for the sinner who repents").  (Progress of the idea: it becomes more subtle, insidious, incomprehensible — it becomes female, it becomes Christian.)  


   The true world — unattainable, indemonstrable, unpromisable; but the very thought of it — a consolation, an obligation, an imperative.  (At bottom, the old sun, but seen through mist and skepticism.  The idea has become elusive, pale, Nordic, Königsbergian.)  


   The true world — unattainable?  At any rate, unattained.  And being unattained, also unknown.  Consequently, not consoling, redeeming, or obligating: how could something unknown obligate us?  (Gray morning.  The first yawn of reason.  The cockcrow of positivism.)  


   The "true" world — an idea which is no longer good for anything, not even obligating — an idea which has become useless and superfluous — consequently, a refuted idea: let us abolish it!  (Bright day; breakfast; return of bon sens and cheerfulness; Plato's embarrassed blush; pandemonium of all free spirits.)  


   The true world — we have abolished.  What world has remained?  The apparent one perhaps?  But no!  With the true world we have also abolished the apparent one.  (Noon; moment of the briefest shadow; end of the longest error; high point of humanity; INCIPIT ZARATHUSTRA.)  

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