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Thoughts out of Season Part I by Friedrich Wilhelm Nietzsche
page 85 of 189 (44%)
believer.

At bottom, therefore, the religion is not a new belief, but, being of
a piece with modern science, it has nothing to do with religion at
all. If Strauss, however, persists in his claims to be religious, the
grounds for these claims must be beyond the pale of recent science.
Only the smallest portion of the Straussian book--that is to say, but
a few isolated pages--refer to what Strauss in all justice might call
a belief, namely, that feeling for the "All" for which he demands the
piety that the old believer demanded for his God. On the pages in
question, however, he cannot claim to be altogether scientific; but if
only he could lay claim to being a little stronger, more natural, more
outspoken, more pious, we should be content. Indeed, what perhaps
strikes us most forcibly about him is the multitude of artificial
procedures of which he avails himself before he ultimately gets the
feeling that he still possesses a belief and a religion; he reaches it
by means of stings and blows, as we have already seen. How indigently
and feebly this emergency-belief presents itself to us! We shiver at
the sight of it.

Although Strauss, in the plan laid down in his Introduction, promises
to compare the two faiths, the old and the new, and to show that the
latter will answer the same purpose as the former, even he begins to
feel, in the end, that he has promised too much. For the question
whether the new belief answers the same purpose as the old, or is
better or worse, is disposed of incidentally, so to speak, and with
uncomfortable haste, in two or three pages (p. 436 et seq.-), and is
actually bolstered up by the following subterfuge: "He who cannot help
himself in this matter is beyond help, is not yet ripe for our
standpoint" (p. 436). How differently, and with what intensity of
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