Guilt (n.) is measured by the pain of the sufferer because we unconsciously take it for granted that the doer and the sufferer think and feel alike.
Guilt (n.) is shifted onto becoming itself when no man can be accountable — God the sinner, man his redeemer: Christianity stood on its head; 'Behold, thou art the lamb that beareth the sins of God.'
Guilt (n.) and punishment (n.) were displaced, everlasting punishment too, into the darkest outermost regions where the eye cannot penetrate; where nothing could be known, we fantasized boldly.
Guilt (n.) was the safer plea before so mighty a judge: being powerful, he would sooner pardon the guilty than admit anyone innocent in his presence — as the poor felt before the proud Roman governor.
Guilt (n.) of witchcraft did not exist, though judges and witches alike were convinced of it — and this applies to all guilt.
Guilt (n.) is madness after the deed: the criminal was equal to his act but not to its image, and the exception reversed itself into his essence.
Guilt (n.) began as debt: the great moral concept Schuld has its origin in the very material concept Schulden.
Guilt (n.) is the priest's answer to the sick sheep's 'someone must be to blame': 'Quite so, my sheep — but you yourself are this someone!'
Guilt (n.) and punishment were invented as assassination attempts on the concepts of cause and effect.
Guilt (n.) is preferred to meaninglessness: the sinner would rather consider himself guilty than feel bad for no reason.
Guilt (n.) is what almost anyone confesses under torture; under a pain whose physical cause is unknown, a man interrogates himself until he finds himself or others guilty.