Strictly speaking, there is no such thing as science “without any presuppositions”…a philosophy, a “faith,” must always be there first of all, so that science can acquire from it a direction, a meaning, a limit, a method, a right to exist

Strictly speaking, there is no such thing as science “without any presuppositions”…a philosophy, a “faith,” must always be there first of all, so that science can acquire from it a direction, a meaning, a limit, a method, a right to exist…It is still a metaphysical faith that underlies our faith in science—and we men of knowledge of today, we godless men and anti-metaphysicians, we, too, still derive our flame from the fire ignited by a faith millennia old, the Christian faith, which was also Plato’s, that God is truth, that truth is divine. — But what if this belief is becoming more and more unbelievable, if nothing turns out to be divine any longer unless it be error, blindness, lies—if God himself turns out to be our longest lie?”…Science itself henceforth requires justification (which is not to say that there is any such justification). Consider on this question both the earliest and most recent philosophers: they are all oblivious of how much the will to truth itself first requires justification; here there is a lacuna in every philosophy—how did this come about? Because the ascetic ideal has hitherto dominated all philosophy, because truth was posited as being, as God, as the highest court of appeal—because truth was not permitted to be a problem at all. Is this “permitted” understood?— From the moment faith in the God of the ascetic ideal is denied, a new problem arises: that of the value of truth.

Nietzsche, On the Genealogy of Morals, THIRD ESSAY: WHAT IS THE MEANING OF ASCETIC IDEALS?, 24

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