and ultimate responsibility for one's actions oneself, and
to absolve God, the world, ancestors, chance, and society therefrom,
involves nothing less than to be precisely this CAUSA SUI, and, with
more than Munchausen daring, to pull oneself up into existence by the
hair, out of the slough of nothingness. If any one should find out in
this manner the crass stupidity of the celebrated conception of "free
will" and put it out of his head altogether, I beg of him to carry
his "enlightenment" a step further, and also put out of his head the
contrary of this monstrous conception of "free will": I mean "non-free
will," which is tantamount to a misuse of cause and effect. One
should not wrongly MATERIALISE "cause" and "effect," as the natural
philosophers do (and whoever like them naturalize in thinking at
present), according to the prevailing mechanical doltishness which makes
the cause press and push until it "effects" its end; one should use
"cause" and "effect" only as pure CONCEPTIONS, that is to say, as
conventional fictions for the purpose of designation and mutual
understanding,--NOT for explanation. In "being-in-itself" there is
nothing of "casual-connection," of "necessity," or of "psychological
non-freedom"; there the effect does NOT follow the cause, there "law"
does not obtain. It is WE alone who have devised cause, sequence,
reciprocity, relativity, constraint, number, law, freedom, motive,
and purpose; and when we interpret and intermix this symbol-world,
as "being-in-itself," with things, we act once more as we have always
acted--MYTHOLOGICALLY. The "non-free will" is mythology; in real life
it is only a question of STRONG and WEAK wills.--It is almost always
a symptom of what is lacking in himself, when a thinker, in every
"causal-connection" and "psychological necessity," manifests something
of compulsion, indigence, obsequiousness, oppression, and non-freedom;
it is suspicious to have such feelings--the person betrays himself. And
in general, if I have observed correctly, the "non-freedom of the will"
is regarded as a problem from two entirely opposite standpoints, but
always in a profoundly PERSONAL manner: some will not give up their
"responsibility," their belief in THEMSELVES, the personal right to
THEIR merits, at any price (the vain races belong to this class); others
on the contrary, do not wish to be answerable for anything, or blamed
for anything, and owing to an inward self-contempt, seek to GET OUT