The Anti-Christ
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Friedrich Nietzsche
Friedrich Nietzsche (1844-1900) on saksalainen filosofi, runoilija ja filologi.
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Reviews for The Anti-Christ
347 ratings6 reviews
- Rating: 3 out of 5 stars3/5As a devout Christian,
I had very high expectations from this book.
I was surprised to learn that Nietzsche was not anti-semitic, that was something I learnt from this book.
He likes Buddhism better than Christianity. "Buddhism, I repeat is a hundred times colder, more truthful, more objective."
He goes on to attack the origin of Jewish concept of God, concept of sin, psychology of Christians, gospels.
He says,"Christian is the hatred of the intellect, of pride, of courage, of freedom and senses."
Indeed, I felt really funny reading this and I am in a better mood. - Rating: 3 out of 5 stars3/5Tal van knappe inzichten die intussen gemeengoed zijn geworden. Toch blijft hij met zijn religiekritiek steken in secundaire kwesties.
- Rating: 3 out of 5 stars3/5Tal van knappe inzichten die intussen gemeengoed zijn geworden. Toch blijft hij met zijn religiekritiek steken in secundaire kwesties.
- Rating: 4 out of 5 stars4/5An intense and damning work - one not to be caught reading in public where I live.
A fearsome, angry, snarl against Christianity, as it was at the time. Rails and rambles against the decadence and nihilism of Christianity, of weakness, of parasitism, of the promise of eternal life, the corruption of the Church and priesthood, and of the evils justified by religion. It is a means for which the weak can resent and dominate or refuse the strong, or the ways of the world, as he says.
As for Jesus? A misguided redeemer, who promised "The kingdom of god is within you", and perhaps the only true Christian.
This is not exactly a book one can read, and put aside, and say, "That was interesting. On to the next one." It stays with you - as madness or as a spark of genius.
As a side note, my copy was translated by H. L. Mencken, also famous for his acidic style and critique of American religion. A funny historical coincidence.
Recommended for Hyperboreans. - Rating: 5 out of 5 stars5/5It is possible to see this as too aristocratic. After all, 'Or can any teach God knowledge? Seeing as he judges those which are high.' But for all that, here is hot fury and cold steel, and it cuts deep...And, of course, it would be easy to draw facile comparisons between him and the 'New Atheists'--Hitchens, Dawkins, Harris--and it's been done; but that's just comparing children with a grown-up. Each one of them is--Smart Like A Moron! Though I suppose they're sure clever, since stupid people say so. After all, it's not like the Pharisees and the dictionary freaks (of monkish habit) are going to find the answer. They're as lost as Hitler!And, if anyone's wondering, Was Nietzsche German? I doubt it. Indeed, it was his cross to be so surrounded by the plague of Victorian Germanic-Teutonic introverted losers which had so infected and deformed the Europe of his day. Far more real of an infection than whatever dream of "Eastern Jews" that the Nazis used to fret of...like wrestlers with the sensibilities of snobs: "Eastern Jews! (Uneducated)!" Yet those old German military-academic scientists were really 'life unworthy of life', as the Nazis used to say. God! useless weak people, always trying to bully everyone. Like one of those two-and-a-half pound dogs that always wants to fight...Although I like the ones that are too grand to fight even better. They go through life with their eyes safely shut, and they if they provoke you, they'll never admit it, because their eyes are too weak to see you or your concerns, their eyes are too weak to even see their feet, although at least they have their conceit, even if they are too fat to reach their feet. And too grand, of course, to even want to. But whatever fools say, there is never anything wrong with wanting to be a little noble, no matter how low-born you are. So let them say of thee, that he, 'adventured his life far'. Or else is she, 'wild for to hold, though I seem tame'. But what do they know of life, who live as the dead? So rest in your conceit, Christians, for your sin rests on you. For, after all, they have no sense of correctness, only of conceit, and the privilege of little lords who are too lazy to do any work: so what is more weak than that? And jealousy of anything capable of real kindness and generosity: did they think that this too would go unnoticed? But, come, let us not disturb the moral invalids--the ethically feeble, more vexed by slights to their cloistered names and parochial words, than to the sorrows of the people and catastrophes of the others--let them rest in their sins, for their sins rest in them. (9/10)
- Rating: 5 out of 5 stars5/5I found Friedrich Nietzsche when I was still in high school, and have been a huge fan ever since. Sadly, he is one of the most misunderstood and maligned thinkers, but stands as a huge influence on so much of modern thought. Nietzsche is not only a philosopher who is easy to read, but he is a joy to read. He is ecstatically involved in his thought and passes that ecstasy on the reader. I have always drawn strength from his work, and return to it often.
Book preview
The Anti-Christ - Friedrich Nietzsche
THE ANTI-CHRIST
FRIEDRICH NIETZSCHE
TRANSLATED AND WITH AN
INTRODUCTION BY H.L. MENCKEN
NEW YORK
The Anti-Christ was originally published by Alfred A. Knof in 1895.
Cover design © 2005 Cosimo, Inc. Cover design by www.wiselephant.com
ISBN: 978-1-61640-980-7
All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without prior written permission except in the case of brief quotations embodied in critical articles or reviews.
For information, visit our website:
www.cosimobooks.com
Library of Congress Cataloging-in-Publication Data
A catalog record for this book is available from the Library of Congress
Table of Contents
Introduction
Preface
The Anti-Christ
1
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Introduction
Save for his raucous, rhapsodical autobiography, Ecce Homo,
The Antichrist
is the last thing that Nietzsche ever wrote, and so it may be accepted as a statement of some of his most salient ideas in their final form. Notes for it had been accumulating for years and it was to have constituted the first volume of his long-projected magnum opus, The Will to Power.
His full plan for this work, as originally drawn up, was as follows:
Vol. I. The Antichrist: an Attempt at a Criticism of Christianity.
Vol. II. The Free Spirit: a Criticism of Philosophy as a Nihilistic Movement.
Vol. III. The Immoralist: a Criticism of Morality, the Most Fatal Form of Ignorance.
Vol. IV. Dionysus: the Philosophy of Eternal Recurrence.
The first sketches for The Will to Power
were made in 1884, soon after the publication of the first three parts of Thus Spake Zarathustra,
and thereafter, for four years, Nietzsche piled up notes. They were written at all the places he visited on his endless travels in search of health-at Nice, at Venice, at Sils-Maria in the Engadine (for long his favorite resort), at Cannobio, at Zurich, at Genoa, at Chur, at Leipzig. Several times his work was interrupted by other books, first by Beyond Good and Evil,
then by The Genealogy of Morals
(written in twenty days), then by his Wagner pamphlets. Almost as often he changed his plan. Once he decided to expand The Will to Power
to ten volumes, with An Attempt at a New Interpretation of the World
as a general subtitle. Again he adopted the subtitle of An Interpretation of All That Happens.
Finally, he hit upon An Attempt at a Transvaluation of All Values,
and went back to four volumes, though with a number of changes in their arrangement. In September 1888, be began actual work upon the first volume, and before the end of the month it was completed. The Summer had been one of almost hysterical creative activity. Since the middle of June he had written two other small books, The Case of Wagner
and The Twilight of the Idols,
and before the end of the year he was destined to write Ecce Homo.
Sometime during December his health began to fail rapidly, and soon after the New Year he was helpless. Thereafter he wrote no more.
The Wagner diatribe and The Twilight of the Idols
were published immediately, but The Antichrist
did not get into type until 1895. I suspect that the delay was due to the influence of the philosopher’s sister, Elisabeth Forster-Nietzsche, an intelligent and ardent but by no means uniformly judicious propagandist of his ideas. During his dark days of neglect and misunderstanding, when even family and friends kept aloof, Frau Forster-Nietzsche went with him farther than any other, but there were bounds beyond which she, also, hesitated to go, and those bounds were marked by crosses. One notes, in her biography of him—a useful but not always accurate work—an evident desire to purge him of the accusation of mocking at sacred things. He had, she says, great admiration for the elevating effect of Christianity … upon the weak and ailing,
a real liking for sincere, pious Christians,
and a tender love for the Founder of Christianity.
All his wrath, she continues, was reserved for St. Paul and his like,
who perverted the Beatitudes, which Christ intended for the lowly only, into a universal religion which made war upon aristocratic values. Here, obviously, one is addressed by an interpreter who cannot forget that she is the daughter of a Lutheran pastor and the granddaughter of two others; a touch of conscience gets into her reading of The Antichrist.
She even hints that the text may have been garbled, after the author’s collapse, by some more sinister heretic. There is not the slightest reason to believe that any such garbling ever took place, nor is there any evidence that their common heritage of piety rested upon the brother as heavily as it rested upon the sister. On the contrary, it must be manifest that Nietzsche, in this book, intended to attack Christianity headlong and with all arms, that for all his rapid writing he put the utmost care into it, and that he wanted it to be printed exactly as it stands. The ideas in it were anything but new to him when he set them down. He had been developing them since the days of his beginning. You will find some of them, clearly recognizable, in the first book he ever wrote, The Birth of Tragedy.
You will find the most important of all of them-the conception of Christianity as resentment—set forth at length in the first part of The Genealogy of Morals,
published under his own supervision in 1887. And the rest are scattered through the whole vast mass of his notes, sometimes as mere questionings but often worked out very carefully. Moreover, let it not be forgotten that it was Wagner’s yielding to Christian sentimentality in Parsifal
that transformed Nietzsche from the first among his literary advocates into the most bitter of his opponents. He could forgive every other sort of mountebankery, but not that. In me,
he once said, the Christianity of my forbears reaches its logical conclusion. In me the stern intellectual conscience that Christianity fosters and makes paramount turns against Christianity. In me Christianity … devours itself.
In truth, the present philippic is as necessary to the completeness of the whole of Nietzsche’s system as the keystone is to the arch. All the curves of his speculation lead up to it. What he flung himself against, from beginning to end of his days of writing, was always, in the last analysis, Christianity in some form or other—Christianity as a system of practical ethics, Christianity as a political code, Christianity as metaphysics, Christianity as a gauge of the truth. It would be difficult to think of any intellectual enterprise on his long list that did not, more or less directly and clearly, relate itself to this master enterprise of them all. It was as if his apostasy from the faith of his fathers, filling him with the fiery zeal of the convert, and particularly of the convert to heresy, had blinded him to every other element in the gigantic self-delusion of civilized man. The will to power was his answer to Christianity’s affectation of humility and self-sacrifice; eternal recurrence was his mocking criticism of Christian optimism and millennialism; the superman was his candidate for the place of the Christian ideal of the good
man, prudently abased before the throne of God. The things he chiefly argued for were anti-Christian things—the abandonment of the purely moral view of life, the rehabilitation of instinct, the dethronement of weakness and timidity as ideals, the renunciation of the whole hocus-pocus of dogmatic religion, the extermination of false aristocracies (of the priest, of the politician, of the plutocrat) , the revival of the healthy, lordly innocence
that was Greek. If he was anything in a word, Nietzsche was a Greek born two thousand years too late. His dreams were thoroughly Hellenic; his whole manner of thinking was Hellenic; his peculiar errors were Hellenic no less. But his Hellenism, I need not add, was anything but the pale neo-Platonism that has ran like a thread through the thinking of the Western world since the days of the Christian Fathers. From Plato, to be sure, he got what all of us must get, but his real forefather was Heraclitus. It is in Heraclitus that one finds the germ of his primary view of the Universe—a view, to wit, that sees it not as moral phenomenon, but as mere aesthetic representation. The God that Nietzsche imagined, in the end, was not far from the God that such an artist as Joseph Conrad imagines—a supreme craftsman, ever experimenting, ever coming closer to an ideal balancing of lines and forces, and yet always failing to work out the final harmony.
The late war, awakening all the primitive racial fury of the Western nations, and there with all their ancient enthusiasm for religious taboos and sanctions, naturally focused attention upon Nietzsche, as upon the most daring and provocative of recent amateur theologians. The Germans, with their characteristic tendency to explain their every act in terms as realistic and unpleasant as possible, appear to have mauled him in a belated and unexpected embrace, to the horror, I daresay, of the Kaiser, and perhaps to the even greater horror of Nietzsche’s own ghost. The folks of Anglo-Saxondom, with their equally characteristic tendency to explain all their enterprises romantically, simultaneously set him up as the Antichrist he no doubt secretly longed to be. The result was a great deal of misrepresentation and misunderstanding of him. From the pulpits of the allied countries, and particularly from those of England and the United States, a horde of patriotic ecclesiastics denounced him in extravagant terms as the