RC

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Passage
One catches the unholiness of the Christian means in flagranti if one once measures the Christian end against the end of the law of Manu—if one throws a strong light on this greatest contrast of ends. The critic of Christianity cannot be spared the task of making Christianity look contemptible.— Such a law as that of Manu originates like every good code of laws: it sums up the experience, prudence, and experimental morality of many centuries; it concludes: it creates nothing further. The presupposition for a codification of this sort is the insight that the means of ensuring authority for a truth, which has been won slowly and at considerable expense, are utterly different from the means needed to prove it. A code of laws never relates the advantage, the reasons, the casuistry, in the prehistory of a law: if it did, it would lose the imperative tone, the "thou shalt," the presupposition for being obeyed. This is precisely where the problem lies.— At a certain point in the development of a people, the most circumspect stratum, that is, the one which sees farthest back and ahead, declares the experience according to which one should live—that is, can live—to be concluded. Their aim is to bring home as rich and complete a harvest as possible from the times of experiment and bad experience. Consequently, what must now be prevented above all is further experimentation, a continuation of the fluid state of values, testing, choosing, criticizing values in infinitum. Against this a double wall is put up: one, revelation, the claim that the reason in these laws is not of human origin, not sought and found slowly and after many errors, but of divine origin, and hence whole, perfect, without history, a gift, a miracle, merely communicated ... Then, tradition, the claim that the law has existed since time immemorial and that it would be irreverent, a crime against one's forefathers, to raise any doubt against it. The authority of the law is founded on the theses: God gave it, the forefathers lived it.— The higher reason in such a procedure lies in the aim, step by step, to push consciousness back from what had been recognized as the right life (that is, proved right by a tremendous and rigorously filtered experience), so as to attain the perfect automatism of instinct—that presupposition of all mastery, of every kind of perfection in the art of life. To set up a code of laws after the manner of Manu means to give a people the chance henceforth to become master, to become perfect—to aspire to the highest art of life. To that end, it must be made unconscious: this is the aim of every holy lie.
(WORDS: 442)


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