Proposition One. The reasons upon which the apparent nature of “this” world have been based, rather tend to prove its reality,—any other kind of reality defies demonstration.
Proposition Two. The characteristics with which man has endowed the “true Being” of things, are the characteristics of non-Being, of nonentity. The “true world” has been erected upon a contradiction of the real world; and it is indeed an apparent world, seeing that it is merely a moralo-optical delusion.
Proposition Three. There is no sense in spinning yarns about another world, provided, of course, that we do not possess a mighty instinct which urges us to slander, belittle, and cast suspicion upon this life: in this case we should be avenging ourselves on this life with the phantasmagoria of “another,” of a “better” life.
Proposition Four. To divide the world into a “true” and an “apparent” world, whether after the manner of Christianity or of Kant (after all a Christian in disguise), is only a sign of decadence,—a symptom of degenerating life. The fact that the artist esteems the appearance of a thing higher than reality, is no objection to this statement. For “appearance” signifies once more reality here, but in a selected, strengthened and corrected form. The tragic artist is no pessimist,—he says Yea to everything questionable and terrible, he is Dionysian.
[1] Nietzsche here refers to the concept “free will” of the Christians; this does not mean that there is no such thing as will—that is to say a powerful determining force from within.—TR.
HOW THE “TRUE WORLD” ULTIMATELY BECAME A FABLE
THE HISTORY OF AN ERROR
1. The true world, attainable to the sage, the pious man and the man of virtue,—he lives in it, he is it.