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1. Injustice is a kind of blasphemy. Nature designed rational beings for<br />
each other’s sake: to help—not harm—one another, as they deserve. To<br />
transgress its will, then, is to blaspheme against the oldest of the gods.<br />
And to lie is to blaspheme against it too. Because “nature” means the<br />
nature of that which is. And that which is and that which is the case are<br />
closely linked, so that nature is synonymous with Truth—the source of all<br />
true things. To lie deliberately is to blaspheme—the liar commits deceit,<br />
and thus injustice. And likewise to lie without realizing it. Because the<br />
involuntary liar disrupts the harmony of nature—its order. He is in conflict<br />
with the way the world is structured. As anyone is who deviates toward<br />
what is opposed to the truth—even against his will. Nature gave him the<br />
resources to distinguish between true and false. And he neglected them, and<br />
now can’t tell the difference.<br />
And to pursue pleasure as good, and flee from pain as evil—that too is<br />
blasphemous. Someone who does that is bound to find himself constantly<br />
reproaching nature—complaining that it doesn’t treat the good and bad as<br />
they deserve, but often lets the bad enjoy pleasure and the things that<br />
produce it, and makes the good suffer pain, and the things that produce<br />
pain. And moreover, to fear pain is to fear something that’s bound to<br />
happen, the world being what it is—and that again is blasphemy. While if<br />
you pursue pleasure, you can hardly avoid wrongdoing—which is<br />
manifestly blasphemous.<br />
Some things nature is indifferent to; if it privileged one over the other it<br />
would hardly have created both. And if we want to follow nature, to be of<br />
one mind with it, we need to share its indifference. To privilege pleasure<br />
over pain—life over death, fame over anonymity—is clearly blasphemous.<br />
Nature certainly doesn’t.<br />
And when I say that nature is indifferent to them, I mean that they<br />
happen indifferently, at different times, to the things that exist and the<br />
things that come into being after them, through some ancient decree of