Human, All Too Human: кто есть кто, хронология и места

The speaker describes how distrust isolates him and prompts a search for faith, friendship, and comforting appearances.

The speaker admits inventing free spirits as companions to ease loneliness, illness, and other troubles.

The free spirit begins to understand freedom as mastery of personal virtues, acceptance, and rejection.

The speaker contrasts metaphysical explanations with historical philosophy, which studies how supposedly opposite qualities develop.

The speaker argues that language builds civilization through the mistaken belief that names and ideas securely describe reality.

The speaker presents freedom from religious fears and metaphysics as progress, while insisting that rejection alone is insufficient.

The speaker argues that humanity must choose shared goals once belief in divine guidance disappears.

The speaker asks whether exposing errors beneath human motives makes life unbearable, then suggests knowledge can support calm.

The argument traces changing moral judgments and rejects responsibility because human nature follows necessarily from prior conditions.

The argument moves from La Rochefoucauld's warning against compassion to sufferers seeking power through sympathy.

The speaker examines apparent selflessness and argues that it expresses a preference within the self.

The argument shows how success and failure lead people to misjudge intentions and guilt.

Pandora releases evils from a beautiful box, while hope remains inside at Zeus’s command.

The speaker argues that unequal circumstances prevent victims and wrongdoers from understanding each other's feelings.

The argument explains justice as an exchange between roughly equal powers seeking to avoid damaging conflict.

The speaker argues that belief in free choice wrongly produces blame and revenge for harmful actions.

The argument presents human conduct as necessary, removing the grounds for moral praise, blame, and guilt.

The argument rejects the claim that religion preserves ancient truths which science merely expresses differently.

The speaker argues that Christianity now creates emotional burdens before offering relief from them.

The speaker treats saints’ extraordinary experiences as symptoms of sickness and suggests a bodily explanation for Socrates’ demon.

The Christian regains confidence as emotional intensity declines, but credits the recovery to divine grace.

The argument presents ascetic obedience as relief from personal choice, responsibility, and regret.

The argument locates the saint’s historical power in observers’ false beliefs rather than his actual character.

The speaker qualifies his portrait of saints by acknowledging exceptions marked by gentleness, humanity, strength, or compelling delusions.