580.
To what extent are the various epistemological positions (materialism, sensualism, idealism) consequences of valuations? The source of the highest feelings of pleasure ("feelings of value") may also judge concerning the problem of reality!
The measure of positive knowledge is quite a matter of indifference and beside the point; as witness the development of Indici.
The Buddhistic negation of reality in general (appearance pain) is perfectly consistent: undemonstrability, inaccessibility, lack of categories, not only for an "absolute world," but a recognition of the erroneous procedures by means of which the whole concept has been reached. "Absolute reality," "Being in itself," a contradiction. In a world of Becoming, reality is merely a simplification for the purpose of practical ends, or a deception resulting from the coarseness of certain organs, or a variation in the tempo of Becoming.
The logical denial of the world and Nihilism is a consequence of the fact that we must oppose nonentity with Being, and that Becoming is denied. ("Something" becomes.)
581.
Being and Becoming.—"Reason" developed upon a sensualistic basis upon the prejudices of the senses—that is to say, with the belief in the truth of the judgment of the senses.
"Being," as the generalisation of the concept "Life" (breath), "to be animate," "to will," "to act upon," "become."
The opposite is: "to be inanimate," "not to become," "not to will." Thus: "Being" is not opposed to "not-Being," to "appearance," nor is it opposed to death (for only that can be dead which can also live).
The "soul," the "ego," posited as primeval facts; and introduced wherever there is Becoming.