Smith (5) defines theism as the belief in one or more gods. Atheism, is therefore the absence of belief in the existence of god and one who posses such a belief is termed as an atheist. This belief was rampantly witnessed in Europe especially in the last quarter of the 19th century and the first two decades of the 20th century. This essay argues for Nietzsche as an accurate reflection of the forces of science and atheism in Europe.
Arguments for Nietzsche reflection of forces of science and atheism in Europe
Nietzsche views modernity not just as advancement but also as detrimental and precarious break with tradition. His new belief is associated with its ability of using and governing science, politics and religion for the sake of high culture. It is however important to note that, statements opposing religion usually outdo the statements in support of religion and therefore it is easy to lay stress on his anti-religious view.
As much as he is regarded as an atheist who celebrates in the death of god, he calls it the greatest manifestation in a hundred acts reserved for the next two centuries in Europe, that is, the most horrifying, uncertain, and possibly the most hopeful of all spectacles. In fact, he calls for an abolition of Christianity, a sort of cycling out. He further calls for an antichrist movement to save the world from Christians’ dilapidation.
Nietzsche also asserts the limitation that Christianity promotes buy calling it “religion of pity.” He writes, “What is to be feared, what has a more tragic outcome than any other disaster, is that man should inspire not profound fear but intense sickness; also not great fear but great pity” (Nietzsche, 122-3). He believes that this pity, endorsed by Christianity, only initiate further weakness in the weak and that it only comforts the weak in their miserable situations and persuade them to remain there, not aspiring to greater feats.
From his feelings that Christianity has become a mere tradition for his generation, but has lost its religious meaning and the reasons behind it, one would easily conclude that Nietzsche is truly advocating for atheism in the Europe. For him, Christianity simply postulates a denial of man’s instincts, which are directed towards strength.
While other philosophers value Christianity and even attempts to tear away the peculiarity of “Christendom” and return to more genuine Christianity, Nietzsche sees it as irredeemable. In fact, May (14) presented Nietzsche’s argument against Christianity in Nietzsche’s ‘Ethics and his War on Morality.’
Writing that, “Christianity brings about weakness, dilapidation, and misery and that its claim to promote love, light and life is simply false.” (39). He further argues that Christianity’s basic principle, the “ascetic ideal” denies one’s natural ability to be stronger, enhanced, and more powerful.
Nietzsche also believes that community is a further fault of Christianity rather than a benefit, as a Christian might believe, he further claims that it does not advance one’s own greatness, but concerns itself with the good of other Christians, and as such reduces itself and its capabilities by doing so (123). Additionally, Nietzsche associates Christianity with a sort of slaves or direct morality, which is composed of the “violated, oppressed, suffering, and not free” (Nietzsche, 207).
In conclusion, it is evident that Nietzsche wants us to believe in the philosophy, and that his program is possible and essential. His argument is that this is the only means to express the course of progressively more debauched West. He however has a lot to contribute to the debate on politics and religion, if only because he disputes peoples’ liberal responsiveness on the need to disconnect church and state.
Works Cited
May, Simon. Nietzsche’s Ethics and his War on ‘Morality’. Oxford: Clarendon Press, 1999.
Nietzsche, Friedrich. Beyond Good and Evil, Trans. Walter Kaufman. New York: Random House, 1966.
Nietzsche, Friedrich. Genealogy of Morals, Ed. Walter Kaufman. New York: Random House, 1967.
Smith, George. Atheism: The Case against God. Los Angeles: The Macmillan. 2003.