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1 Dante placed hypocrites in the sixth circle of the penultimate levels of hell, where they circle about in gilded robes of lead (Inferno, Canto 23). A later Enlightenment will serenely note: “Hypocrisy is the mother of civilizations” (Régis Debray, Dégagements, Paris: Gallimard, 2010, p. 283). 2 Helmuth Plessner, Die Stufen des Organischen und der Mensch: Einleitung in die philosophische Anthropologie (Berlin: Walter de Gruyter, 1928). 3 [TN: This clause is in English in the original.] 4 See p. 11 here. 5 Bonds: Schuld, Schulden und andere Verbindlichkeiten, edited by Thomas Macho with the collaboration of Valeska Neumann (Munich: Wilhelm Fink, 2014). 6 Starting in 1860, the ethnologist Adolf Bastian developed an empirical universalism on the basis of so-called “elementary thoughts.” See Adolf Bastian, Der Mensch in der Geschichte, 3 volumes (Leipzig: O. Wigand, 1860). 7 [TN: “Terms of trade” is in English in the original.] 8 See Heiner Mühlmann, Die Natur des Christentums, with a foreword by Bazon Brock (Paderborn: Wilhelm Fink, 2017). 9 Karl Jaspers, The Origin and Goal of History (Abingdon: Routledge, 2010).10 See Jan Assmann, Religio Duplex: How the Enlightenment Reinvented Egyptian Religion, translated by Robert Savage (Cambridge: Polity, 2014).11 Karl Jaspers, The Question of German Guilt, translated by E. B. Ashton (New York: Fordham University Press, 2000), p. 66.12 Saint Augustine, Confessions, 3.6.11.13 On the complex of axial-age world pictures shedding themselves of archaic cults, see Robert N. Bellah, Religion in Human Evolution: From the Paleolithic to the Axial Age (Cambridge, MA: Harvard University Press, 2011).14 Søren Kierkegaard, Either/Or: Part II, edited and translated by Howard V. Hong and Edna H. Hong (Princeton, NJ: Princeton University Press, 1987), p. 349.15 See Francesco Petrarca, Secretum meum.16 Karlheinz Stierle, Francesco Petrarca: Ein Intellektueller im Europa des 14. Jahrhunderts (Munich: Hanser, 2003).17 [TN: “Age of anxiety” is in English in the original.]18 Lotario de Segni, Vom Elend des menschlichen Daseins: Aus dem Lateinischen übersetzt und eingeleitet von Carl-Friedrich Geyer (Hildeshim: Georg Olms, 1990). The introduction contains an overview of the literature of the Middle Ages on conditio humana that extends up to twentieth-century anthropology.19 Ibid., p. 11.20 Friedrich Nietzsche, On the Genealogy of Morality, revised student edition, edited by Keith Ansell-Pearson, translated by Carol Diethe (Cambridge: Cambridge University Press, 2007): “Third Essay,” §11, p. 85.21 Hugo Ball, Byzantinisches Christentum: Drei Heiligen-Leben (Göttingen: Wallstein, 2011 [1923]).22 Ibid., p. 7.23 See Peter Sloterdijk, You Must Change Your Life, translated by Wieland Hoban (Cambridge: Polity, 2013), pp. 271–2. Also Martin Riesebrodt, Cultus und Heilsversprechen. Eine Theorie der Religionen (Munich: Beck, 2007), chapter 6 (“Radikale Heilssuche: Praktiken asketischer Virtuosen”), here pp. 175–6.24 Thomas Kaufmann, Geschichte der Reformation (Frankfurt am Main: Verlag der Weltreligionen, 2009), p. 718.25 With this et cetera Luther brings to light a scholarly brutality that illuminates his later demeanor. The young scholar treats the first word of Christ testified to in the New Testament – which is a quotation from John the Baptist – as a truism that one can cite in an argument just for the purpose of being right. The “etc.” of the first thesis exposes the Reformation as a giant staging of “eccentric positionality” in the theological mode: penance as an attitude of being right.26 [TN: Translation from Martin Luther, 1483–1546, edited by Kurt Aland (St. Louis: Concordia Publishing House, 1967).]27 [TN: Ibid., translation modified.]28 Albert Schweitzer, Indian Thought and Its Development, translated by Lilian M. Rigby Russell (New York: Holt, 1936 [1935]).