{"corpus":"steiner","locus":"GA 5/l03/p015","lang":"en","edition":"RSPI1960","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"Whenever Nietzsche fights, he almost always fights against himself. When, during the first period of his creative writing, he entered into active warfare against philology, it was the philologist in himself against whom he fought, this outstanding philologist, who, even before completing his doctorate, had already been appointed a Professor at the University. When, from 1876 onward, he began his struggle against ideals, he had his own idealism in view. And, at the end of his writing career, when he wrote his *Antichrist*, again unparalleled in violence, this was nothing but the secret Christian element in himself through which he was challenged. It had not been necessary for him to wage a special battle in himself in order to free himself from Christianity. But he was freed only in the intellect, in one side of his being; in his heart, in his world of emotions, he remained faithful to the Christian ideals in his practical life. He acted as the passionate opponent of one side of his own being. “One must have seen this doom near by; one must have been almost destroyed with it to understand that here is no joke. The skepticism of our natural scientists and physiologists is a joke in my eyes; they are lacking in passion for these things, in suffering for them.” The extent to which Nietzsche felt the conflict within himself, and the extent to which he recognized himself as powerless to bring the different forces within him into a unity of consciousness, is shown at the end of a poem in the summer of 1888, that is, from the period shortly before the catastrophe. “Now, incarcerated between two nothingnesses, a question mark, a tired riddle, a riddle for *predatory birds* ... they will ‘free’ you, they are already longing for your ‘freeing,’ they are already fluttering about you, you riddles, about you, the hanged one! ... Oh Zarathustra! ... *self-knower*! ... *self-executioner*!” (Nietzsche's Works, Volume VIII, page 424)","text_trust":"verbatim","quote_safe":true,"title":"Part III. Friedrich Nietzsche's Personality and Psychotherapy","site_heading":null,"date":null,"location":null,"word_count":326,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p015","alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":null,"edition_coverage":{"de":["original"],"en":["RSPI1960"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p015","locus":"GA 5/l05/p015","anchor_mapped":true,"anchor_method":"curated","anchor_confidence":"high"},{"lang":"en","edition":"RSPI1960","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p015","paragraph_aligned":true}],"german_anchor":{"de_prefix":"l05","de_passages":[{"locus":"GA 5/l05/p013","url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p013"},{"locus":"GA 5/l05/p014","url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p014"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":315,"en_words":326,"ratio":1.03,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"paired_german":{"status":"paired","german":[{"locus":"GA 5/l05/p013","passage_number":13,"text":"Nietzsche kämpft fast immer, wo er kämpft, gegen sich selbst. Als er in der ersten Zeit seines schriftstellerischen Wirkens heftig gegen die Philologie zu Felde zog: da war es der Philologe in ihm, den er bekämpfte, dieser ausgezeichnete Philologe, der vor der Ablegung des Doktorexamens bereits zum Universitätsprofessor ernannt worden war. Als er, von 1876 ab, mit seinem Kampf gegen die Ideale begann, da hatte er seinen eigenen Idealismus im Auge. Und als er am Ende seiner Schriftstellerlaufbahn seinen beispiellos heftigen «Antichrist» schrieb, da war es wieder nichts anderes als das heimliche Christliche in ihm selber, wodurch er herausgefordert wurde. Er hatte keinen besonderen Kampf in sich selbst führen müssen, um vom Christentum loszukommen. Aber er ist auch nur mit der Vernunft, mit der einen Seite seines Wesens losgekommen; mit seinem Herzen, mit seiner Gefühlswelt, in seiner praktischen Lebensführung blieb er den christlichen Vorstellungen treu. Er trat als leidenschaftlichster Gegner einer Seite seines eigenen Wesens auf. «Man muss das Verhängnis aus der Nähe gesehen haben, noch besser, man muss es an sich erlebt, man muss an ihm fast zugrunde gegangen sein, um hier keinen Spaß mehr zu verstehen, die Freigeisterei unserer Herren Naturforscher und Physiologen ist in meinen Augen ein *Spaß*- ihnen fehlt die Leidenschaft in diesen Dingen, das *Leiden* an ihnen.» Wie Nietzsche den Zwiespalt in seinem Innern fühlte, und wie er sich ohnmächtig wusste, die verschiedenen Mächte seines Innern in einer Einheit des Bewusstseins auszugleichen, das zeigt der Schluss eines Gedichtes aus dem Sommer 1888, also aus der Zeit kurz vor der Katastrophe:","text_trust":"verbatim","quote_safe":true,"word_count":255,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p013"},{"locus":"GA 5/l05/p014","passage_number":14,"text":"> «Jetzt—  \n> zwischen zwei Nichtse  \n> eingekrümmt,  \n> ein Fragezeichen,  \n> ein müdes Rätsel —  \n> ein Rätsel für Raubvogel...  \n> —sie werden dich schon ‹lösen›,  \n> sie hungern schon nach deiner ‹Lösung›,  \n> sie flattern schon um dich, ihr Rätsel,  \n> um dich, Gehenkter! ...  \n> Oh Zarathustra!  \n> Selbstkenner!  \n> Selbsthenker.»\n> (Werke, Band VIII, S. 369)","text_trust":"verbatim","quote_safe":true,"word_count":60,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p014"}],"english":["GA 5/l03/p015"],"method":"length","confidence":"high","correspondence":"established","length_check":{"de_words":315,"en_words":326,"ratio":1.03,"partial":false},"pairing_state":"proposed","verified":false},"witness_completeness":{"ratio":0.65,"band":"short","note":"This witness is materially shorter than the original (below 75%). Passages may be omitted without any visible gap. A phrase absent here is NOT evidence it is absent from the original; search the original language before concluding.","word_count":4530,"original_word_count":6942,"may_be_abridged":true},"witness_quality":{"translator":{"status":"unknown","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"discrepancy","checked_against":["GA 5/l05/p013","GA 5/l05/p014"],"missing_from_translation":[],"present_only_in_translation":["Christ"],"bead_confidence":"high","bead_length_ratio":1.03,"likely_cause":"unresolved","note":"NAME MISMATCH between this English passage and its German counterpart. A name the German carries is absent here (or a name appears here that the German does not carry). Two things cause this and they need telling apart: the translation really drops or reassigns what the original distinguishes, OR the paragraph alignment paired the wrong passages. `bead_confidence` does NOT settle which: this corpus's embedding aligner pairs topically-related paragraphs at full confidence, and a sampled high-confidence mismatch proved to be a wrong pairing. Read the German passages listed and confirm they are counterparts BEFORE drawing any conclusion about the translation."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}}