Nietzsche from The Gay Science (the Walter Kaufmann translation):
… for their faith they willingly sacrificed possessions and position, blood and fatherland. We—do the same. For what? For our unbelief? For every kind of unbelief? No, you know better than that, friends! The hidden Yes in you is stronger than all the Nos and Maybes that afflict you and your age like a disease; and when you have to embark on the sea, you emigrants, you, too, are compelled to this by—a faith!
Ocean Vuong in “The Last Dinosaur,” published days before another catastrophic IPCC report:
I didn’t know God saw in us a failed
attempt at heaven. Didn’t know my eyes
had three shades of white but only one image
of my mother. She’s standing under an ancient
pine, sad that her time on Earth is all she owns.
Oh human, I’m not mad at you for winning
but that you never wished for more. Lord
of language, why didn’t you master No
without forgetting Yes?
The opening of Nietzsche’s lesser-known incomplete book, Philosophy in the Tragic Age of the Greeks (c. 1873), translated by Marianne Cowan:
There are people who are opposed to all philosophy and one does well to listen to them, particularly when they advise the diseased minds of Germans to stay away from metaphysics, instead preaching purification through physis as Goethe did, or healing through music, as did Richard Wagner. The physicians of our culture repudiate philosophy. Whoever wishes to justify it must show, therefore, to what ends a healthy culture uses and has used philosophy. Perhaps the sick will then actually gain salutary insight into why philosophy is harmful specifically to them. There are good instances, to be sure, of a type of health which can exist altogether without philosophy, or with but a very moderate, almost playful, exercise of it. The Romans during their best period lived without philosophy. But where could we find an instance of cultural pathology which philosophy restored to health? If philosophy ever manifested itself as helpful, redeeming, or prophylactic, it was in a healthy culture. The sick, it made ever sicker. Wherever a culture was disintegrating, wherever the tension between it and its individual components was slack, philosophy could never re-integrate the individuals back into the group. Wherever an individual was of a mind to stand apart, to draw a circle of self-sufficiency about himself, philosophy was ready to isolate him still further, finally to destroy him through that isolation. Philosophy is dangerous wherever it does not exist in its fullest right, and it is only the health of a culture—and not every culture at that—which accords it such fullest right.