Nietzsche and God Keisuke Noda, Ph. D. Assistant Professor of Philosophy Unification Theological Seminary Abstract Nietzsche is known for being a major atheist and for his statement that God is dead. He is also known as the most religious atheist. In this contradictory tension lies the enigmatic thinker, Nietzsche. When Nietzsche s questions about God, Jesus, and Christianity are considered in the light of Unification Thought, they present different meanings. Nietzsche posed such questions as: Was Jesus crucifixion not a mistake? Didn t Jesus crucifixion end the possibility of realizing the world of happiness on earth? Was the doctrine of salvation by Jesus through the cross an invention of Paul? Did Paul not invent this doctrine in order to justify his own mistake of sending Jesus to the cross? These questions concerning the meaning of the cross appear as significant when considered within the contexts of Unification Thought. This essay intends to explore these questions introduced by Nietzsche, together with his persistent and tragic quest for God. His concepts of the child, of Nihilism, the eternal recurrence of the same, and of master morality are also briefly discussed in the context of Nietzsche s description of a Godless world and the consequence of the loss of God. The Unificationist perspective of God is presented as an alternative to Nietzsche s own view of God. Introduction Nietzsche is known for being a major atheist and for his statement that God is dead. He was extremely critical of Christianity (see Antichrist) and developed a power-centered value perspective called Master Morality in contrast to Slave Morality, which primarily designates the Christian value perspective. On the surface, Nietzsche s philosophy seems to have nothing to do with a theistic thought such as Unification Thought. It even appears to be hostile to it. If, however, we take a close look at his thought from the perspective of Unification Thought, we will find important insights that could easily be overlooked without the UT perspective. In this essay, I will highlight three insights presented by Nietzsche. First, his inquiry or suspicion, or rather his cry for God; second, his critical question on the mission of Jesus and the meaning of the cross; third, his view of man presented by the image of the child depicted in Thus Spoke Zarathustra. It is an inherent problem and difficulty in Nietzschean scholarship to accurately interpret his ideas and concepts. In many cases, Nietzsche describes his ideas in 1
symbols, images, and metaphors in order to convey the feelings, tones, moods, scale, and scope implied by his ideas and his thought. For Nietzsche, the meaning of ideas and concepts cannot be exhaustibly and fully conveyed by rational explanations. This unique style of presentation, almost unheard of in philosophy, can convey extra conceptual meanings but, at the same time, it can obscure the conceptual clarity and puts a heavy burden on the interpreter of his texts. Nietzsche may have anticipated an ever-expanding affluence of meanings implied by his expressions and their diverse interpretations. Nevertheless, this essay is based upon my extended interpretation of his texts. 1. On God Nietzsche did not grow up as an atheist. He was born into the family of a Lutheran pastor and grew up as a faithful young man, at least for his early youth. However, he gradually developed suspicions concerning the existence of God. In the end, he declared God s death, described the magnitudes and consequences of God s death, and expressed the thought that was left as the only option, as least from Nietzsche s perspective, to mankind lost in the godless world. Suspicion concerning the existence of God, however, is not a straightforward matter. It is complex because a number of questions are associated with it. Some central questions are: Who is God? Why did evil come into the world God created? Why doesn t God save suffering humankind if he is almighty and good? The question of the existence of God lies at the center of these questions. The question of the existence of God is intensified by the tension between man s desperate plea for help and his reply to us. A series of questions follows: how God responds to us, how much and to which extent we can expect anything from him, and why and how God s response is unclear to us. Even if we are sure about our plea for help, the response from God is unsure and unknown. These questions do not arise simply out of intellectual curiosity but as our cry for help. While Nietzsche developed his atheistic outlook, he did not stop raising these questions. This is the reason why Nietzsche is often called the most religious of atheists. His enigmatic thought lies in the tension of this contradictory characterization of his contribution. A. Suffering Heart of God Nietzsche was born into the family of a Lutheran pastor. Although he lost his father at the age of four, he grew up in Lutheran piety at least in his early age. It is told that he recited Bible verses and sang hymns and was nicknamed the small pastor. At the age of twenty, Nietzsche wrote a well-known poem, unknown God. I would know Thee, Unknown Though who grips deep in my soul, 2
wandering through my life like a storm, Thou inconceivable, my kin! I would know Thee, even serve Thee. 1 Whether we should call it faith or not may be debatable, but the poem expresses Nietzsche s sentiment and hope in God. At this stage, he did not appear to be a radical atheist. Right after Nietzsche resigned from his professorship at the University of Basel due to illness, he wrote Daybreak. In sec. 91, he expresses the following questions, seeking an answer on the compatibility of God s goodness with his almightiness. God s Honesty. A god who is all-knowing and all-powerful and who does not even make sure that his creatures understand his intention could that be a god of goodness? Who allows countless doubts and dubieties to persist, for thousands of years, as though the salvation of mankind were unaffected by them, and who on the other hand holds out the prospect of frightful consequences if any mistake is made as to the nature of the truth? 2 Nietzsche continues: Would he not be a cruel god if he possessed the truth and could behold mankind miserably tormenting itself over the truth? Unification Thought has a unique perspective on God. God is almighty on one hand, but God is restricted by the Principles he imposed upon himself and the world. In the Unificationist perspective, God cannot exercise his power in violation of the Principles. One of the key principles is the portion of responsibility given to human beings. God created human beings as co-creators of the universe. Human beings have their portion of responsibility in completing themselves. God cannot intervene in what one thinks, feels, and decides. The autonomy of the individual is not and cannot be violated even by almighty God. God, as portrayed by Unification Thought, is however not a being who is indifferent to human suffering, transcending human history. God transcends the world and human history in the sense that he is an autonomous being. At the same time, though, God is historical in the sense that he suffers through the suffering of humankind. Unification Thought defines God s essential characteristic as Heart. Unification Thought describes the suffering of his heart over the miserable state of human history. 1 Nietzsche, This is a part of the poem To the Unknown God (1864). Translated by Philip Grundlerhner in the Nietzsche Channel. 2 Nietzsche, Daybreak, p. 42. 3
Nietzsche was unfortunately unable to encounter and disclose God s heart. It was the suffering heart of God that motivated Reverend Moon to his messianic task of restoring humankind back to God. Reverend Moon s prayers 3 show the suffering heart he perceives in God. B. Magnitude of God s Death In Gay Science 125, Nietzsche introduces the story of God s death through the mouth of a madman: The Madman- Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place, and cried incessantly: I seek God! I seek God! 4 The madman was ridiculed with laughter by those who did not believe in God. The madman replied that we had killed God: The madman jumped into their midst and pierced them with his eyes. Wither is God? he cried; I will tell you. We have killed him you and I. All of us are his murderers. 5 After Nietzsche describes the magnitude of the consequences of God s death, he writes the well-known phrase God is dead : God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murdereres of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to purify ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? 6 What is Nietzsche trying to tell us by illustrating a story about God s death? The death of God can be linked to Nietzsche s criticism to the human-centered outlook, its belief in rationality in modern philosophy, which can be traced back to the origin of Western philosophy, that is, a tradition of the trust in reason. For Nietzsche, reason is a small part of human consciousness, like the tip of an iceberg. Human beings are far more complex, being constituted of multiple drives within. Reason serves to justify 3 Moon, Prayers 4 Nietzsche, The Gay Science, p. 181. 5 Ibid. 6 Ibid. 4
and theorize those non-rational drives. When we began to develop philosophy based upon the trust in the power of reason or rationality, we shifted our faith from God to human beings. Human reason took over the realm of thinking and the center of our thought was shifted from God to man without us being conscious of that shift. That human-centered outlook has become evident in modern philosophy in particular. For Nietzsche, the loss of God is that of all values and it lead to the world of nihilism. Nihilism is the state where no value, purpose, meaning, or even happiness can be found. It is an absolutely valueless world. What does nihilism mean? That the highest values devaluate themselves. The aim is lacking; why? has no answer. 7 It is a world human beings cannot bear or tolerate. While modern philosophers developed their thought based upon the trust in reason, Nietzsche saw the symptom or shadow of nihilism underneath positivism and the progressive view of history. While modern philosophers dreamed of a rosy future for human history based upon a belief in the progress and reason, Nietzsche saw the rise of nihilism underneath. Nietzsche speaks like a prophet: What I relate is the history of the next two centuries. I describe what is coming, what can no longer come differently: the advent of nihilism. 8 Nietzsche s philosophy can be seen an attempt to rehabilitate values in the world of nihilism caused by the death of God. Since Nietzsche tried to overcome nihilism within an atheistic framework, he had to develop his own radical nihilism. 9 2. Jesus and Christianity A. Jesus vs. Christianity Nietzsche leveled severe criticism against Christianity. His words were harsh. In Antichrist 62, for example, he writes: I condemn Christianity; I bring against the Christian church the most terrible of all the accusations that an accuser has ever had in his mouth. It is, to me, the greatest of all imaginable corruptions; it seeks to work the ultimate corruption, the worst possible corruption. The Christian church has left nothing untouched by its depravity; it has turned every 7 Nietzsche, Will to Power (I. Nihilism, 2) p. 8. 8 Ibid. (Preface 2), p. 9. 9 Nietzsche conceived his idea of the eternal recurrence of the same as the ultimate form of nihilism. See Will to Power 55, and The Gay Science 341. 5
value into worthlessness, and every truth into a lie, and every integrity into baseness of soul. 10 On the other hand, Nietzsche had a high esteem for Jesus Christ. He found Jesus to be the only genuine Christian. In Antichrist 39, Nietzsche writes: I shall go back a bit, and tell you the authentic history of Christianity.---The very word Christianity is a misunderstanding at bottom there was only one Christian, and he died on the cross. 11 Nietzsche saw Jesus as the person who lived the way he taught. For Nietzsche, Christianity is not a matter of mental state or consciousness such as having a belief or faith. The essence of Christianity is the embodiment of truth and its teachings. Nietzsche s criticism was further aimed at the meaning of the crucifixion of Jesus and the Christian doctrine related to it. B. Crucifixion of Jesus Nietzsche poses a very important question: what was lost by the crucifixion of Jesus? His answer is that the real possibility to establish happiness on the earth had been lost. One now begins to see just what it was that came to an end with the death on the cross: a new and thoroughly original effort to found a Buddhistic peace movement, and so establish happiness on earth real, not merely promised. 12 What does Nietzsche mean by Buddhistic? He means real practices on the earth. Nietzsche saw Christianity as that which promises everything, but fulfills nothing, whereas Buddhism promises nothing, but actually fulfills. 13 In the above passage, what he meant by Buddhistic was not a literal Buddhism but a real movement in the sense of on the earth. Nietzsche was deeply concerned about happiness not in the afterlife but on the earth. The Overman or Superman is presented as the one who gives meaning to the earth, as opposed to the world of the afterlife. In Thus Spoke Zarathustra (First Part, section 3), Nietzsche writes: Behold, I teach you the overman. The overman is the meaning of the earth. Let your will say: the overman shall be the meaning of the earth! I beseech you, my brothers, remain faithful to the earth, and do not believe those who speak to you of otherworldly hopes! 14 10 Nietzsche, Antichrist 62. 11 Ibid. 39. 12 Ibid. 42. 13 Ibid. 14 Niezsche, Thus Spoke Zarathustra (First Part, section 3). 6
Nietzsche took earthly life seriously. Both his interpretation of Buddhism and his characterization of overman point to life on earth. As for the crucifixion of Jesus, Nietzsche criticizes and accuses Paul. From Nietzsche s perspective, Paul sent Jesus to the cross and then invented the doctrine of the cross in order to justify or conceal his mistake. The doctrine of the redemption by the cross-- that if you believe in Jesus who died on the cross and resurrected you would be saved---this is the invention of Paul who was the main figure in sending Jesus to the cross. Above all, the Savior: he (Paul) nailed him to his own cross. The life, the example, the teaching, the death of Christ, the meaning and the law of the whole gospels--nothing was left of all this after that counterfeiter in hatred had reduced it to his uses. Surely not reality; surely not historical truth! 15 Nietzsche condemned Paul s doctrine, as it shifted the center of gravity from Jesus life on the earth to his death, as the same old master crime against history. From Nietzsche s perspective, the consequence of Jesus death is a great loss that of the possibility of establishing real happiness on earth and peace. For Paul, Jesus death was a destiny. Nietzsche accuses Paul for he invented his own history of Christian beginnings. 16 The figure of the Savior, his teaching, his way of life, his death, the meaning of his death, even the consequences of his death--nothing remained untouched, nothing remained in even remote contact with reality. Paul simply shifted the center of gravity of that whole life to a place behind this existence--in the lie of the "risen" Jesus. At bottom, he had no use for the life of the Savior--what he needed was the death on the cross, and something more. 17 From the perspective of Unificationism, Jesus came to the world to establish genuine happiness on earth. In other words, Jesus was not supposed to die. The death of Jesus was the consequence of the failure to accept Jesus. The cross was the only choice left for Jesus after all other alternatives were closed. Nietzsche s insights on the meaning of the cross and the mission of Jesus come to be seen under a new light when we place them within the context of Unificationism. 3. Play, Joy, and Child A. Three Metamorphoses 15 Nietzsche Antichrist, 42. 16 Ibid. 17 Ibid. 7
In On the Three Metamorphoses in Thus Spoke Zarathustra, Nietzsche describes the development of the human spirit: from a camel to a lion, and then to a child: Of the three metamorphoses of the spirit I tell you: how the spirit becomes a camel; and the camel, a lion; and the lion, finally, a child. 18 A camel is a spirit that bears burdens, wanting to be well loaded. It is an image for the Christian spirit that obeys the laws and bears burdens such as sins. But the camel, the spirit of wanting to carry burdens, transforms itself into a lion. The lion is a free spirit who would conquer his freedom and be master in his own desert. The metamorphosis from a camel to a lion is interpreted as that from the Medieval Christian spirit to the free spirit of Modern times. A camel obeys but a lion stands on his own foot. A modern individual is often conceived as a triumph of human spirit, as the liberation from the bondage of tradition, authority, and the constraints of past history. It is a symbol of freedom and rehabilitation of authority. The modern individual holds the authority to determine truth and falsity, right and wrong, good and evil, and values and knowledge, based upon his or her power. In the loneliest dessert, however, the second metamorphosis occurs: here the spirit becomes a lion who would conquer his freedom and be master in his own desert. Here he seeks out his last master: he wants to fight him and his last god; for ultimate victory he wants to fight with the great dragon. 19 What is the great dragon the lion has to fight with? It is a symbol of all transcendent values, moral values in particular, in the western tradition. From Plato to Kant, moral values were perceived as transcendent to a phenomenal world. Nietzsche describes it in a metaphorical language, using phrases from the book of Revelation in the Bible. Who is the great dragon whom the spirit will no longer call lord and god? Thou shalt is the name of the great dragon. But the spirit of the lion says, I will. Thou shalt lies in his way, sparkling like gold, an animal covered with scales; and on every scale shines a golden thou shalt. 20 Kant distinguished the realm of morality from that of nature, ought from is. The realm of thou shalt transcends that of how we factually or naturally are. No matter what man desires or wills, the realm of thou shalt exists independently and transcendently form it. The modern individual has to deal with this Platonist transcendence of moral values. A lion, which symbolizes a free spirit, is still under the reign of the transcendent moral laws or values. 18 Nietzsche, Thus Spoke Zarathustra ( Zarathustra s Speeches) 19 Ibid. 20 Ibid. 8
Nietzsche places a child at the last stage of the metamorphoses. A child is playful, and a play has no other external purpose. It is self-sufficient in the sense that playing does not need any external value or purpose. But say, my brothers, what can the child do that even the lion could not do? Why must the preying lion still become a child? The child is innocence and forgetting, a new beginning, a game, a self-propelled wheel, a first movement, a sacred Yes. For the game of creation, my brothers, a sacred Yes is needed: the spirit now wills his own will, and he who had been lost the world now conquers his own world. 21 For Nietzsche, God s death meant the loss of all transcendent Platonic values, including the Kantian moral values of thou shalt. It is a world of nihilism where there is no value, no purpose, and no meaning for life. In this valueless and hopeless world of nihilism, Nietzsche attempted to find in the joy of playfulness a way of life where human beings can find meaning and values. We need, however, to further examine his concept of the child in relation to his concept of the love of fate. B. Child, Fate, and Eternal Recurrence of the Same A lion is not as free as it thinks. The very existence or fact of being is not something it can choose. No one can choose his or her own birth. The fact of birth, the time and place of birth, one s parents, sex, and inherent characteristics, none of it is in the hand of the individual. All of these are given as our fate. Even a free spirit symbolized by a lion cannot choose any of these factors of existence. No one has any other choice than receiving it as a fate. Nietzsche tried to conceive the concept of fate on an extreme level. He tied it to the concept of the eternal recurrence of the same. The eternal recurrence of the same is an interesting idea. While Nietzsche was very excited about it, no other philosopher was interested in it or took it seriously. It is an experimental idea according to which all events in the universe repeatedly occur in the exact same order and sequence. There is nothing new in the world. Nietzsche conceived this idea as the ultimate form of nihilism. In this world of nihilism, Nietzsche presents the idea of the love of fate (amor fati). It is Nietzsche s ultimate affirmation of fate. Nietzsche asks not only to accept fate but to love it. In My new path to a Yes in Will to Power (section 1041), he describes this Dionysian affirmation : Such an experimental philosophy as I live anticipates experimentally even the possibilities of the most fundamental nihilism; but this does not mean that it must halt at a negation, a No, a will to negation. It wants rather to cross over to the opposite of this to a Dionysian affirmation of the world 21 Ibid. 9
as it is, without subtraction, exception, or selection it wants eternal circulation:--the same things, the same logic, and illogical of entanglements. The highest state of a philosopher can attain: to sand in a Dionysian relationship to existence my formula for this is amor fati. 22 How can anyone will or wish or even love a meaningless, valueless, purposeless world for eternity? Human beings are all too human to accept this formula. Human beings have to transform themselves to affirm and the affirmation is therefore a sacred Yes. The absolute affirmation to the life and world of nihilism has a tragic tone. The play, dance, and joy of Nietzsche s child are colored with tragic sadness. Accepting fate means allowing oneself to become a part of the meaningless event of the eternal recurrence of the same. In one s life, there is absolutely nothing new, nothing different, and no way out of this chain of events. Although Nietzsche was excited about this experimental concept, no other philosopher was inspired about it or developed it further. Nietzsche seems to have conceived the authentic state of human life in joy as he exemplified it in the image of a child. This seems to correspond to the concepts of the purpose of creation and the original human nature in Unification Thought. C. Love and Reciprocity of Being in Unification Thought From the perspective of Unification ontology, every being exists within a web of relationships. The meanings, values, and purposes of existence arise from interactive relationships. While God is transcendent to the world and self-sufficient in the sense that he requires nothing other than himself to exist, it is Unificationism s view that God also exists under the principle of reciprocity. God and human beings exist in reciprocal relationships. Love characterizes the essence of the relationship between God and human beings. Love is the act of imparting the self to the partner. If one loves someone, the object of love becomes the key holder of the happiness and joy of the giver. Happiness, joy, suffering, and all other states of the object matter greatly to and affect the subject. The happiness and joy of the giver is co-determined by the happiness and joy of the object. The subject of love begins to exist in the heart of the object and the object begins to live in the heart of the subject. The subject and object co-determine, co-share, and co-own beings with each other in the sphere of heart. The giver becomes a receiver, and the receiver becomes a giver. This principle of reciprocity of being applies to the relationship between God and human beings. God gave existence to human beings through the act of Creation. By 22 Nietzsche, Will to Power, 1041. 10
imparting his existence to human beings, God made human beings as his partner of love, who co-determine, co-share, and co-own God. Love and reciprocity of being between God and human beings are applied to human relationships. The degree of reciprocity and intensity of love varies from one relationship to another. This principle appears in its basic form in the relationships in a family. The reciprocity of being is evident in the relationships between parents and children, and husband and wife. Parents participate in the act of giving being by giving birth to children, and husband and wife are potential parents. The purpose of creation in Unification Thought designates the joy of being in creation. The joy of human life is not an isolated phenomenon but is a co-determinant, co-effective matter closely tied to joy of God and other humans. Since God is the creator whose essence is love, human beings, who were created in his image, equally possess these two elements. Exercising creativity and giving and receiving love give joy to the life of human beings. Playing is the exercise of creativity and joyful activity. The original model for these two activities is God s creation of man and the universe. In that model, however, love is the motive behind all creative activities. Out of love, God created human beings as the object of love. Love was the undercurrent of his creative activities. Accordingly, the genuine joy of human life is possible by exercising a creativity that is sustained by the undercurrent of love. Nietzsche s portrait of a child manifests a tragic, sad, and lonely human being who has lost God as the origin of love. Nietzsche may be the philosopher who best understood the tragic consequences of the loss of God in human life. No matter how much human beings talk about God, how genuinely they understand him remains questionable. Whether man lives in God s heart and God lives in man s heart are quite different from just conceptually knowing him. One is the question of the embodiment or being, and the other is that of knowledge or concept. Nietzsche has the sharpest insight in separating these two dimensions, being and knowledge. For this reason, Nietzsche is known as one of the earliest pioneers of existentialism. 3. Master Morality A. Domination of Power Nietzsche describes the value perspective in the world of nihilism. It is not a world which he proposes, but one which he sees as a consequence of God s death. Nietzsche portrays and describes what the reality of human life is. In the Godless and loveless world of nihilism, what dominates the human mind? It is power. Position in an organization, knowledge, beauty, wealth all of them are the elements of power. No matter what one says and thinks, these elements of power become the core value and the hierarchy of values is established according to power relations. The one who possesses power dominates and those who are powerless are subjugated. Values are determined according to power relations. In this value system, strength is the value. In 11
Antichrist 2, Nietzsche describes how the good and evil is replaced by strength and weakness: What is good?--whatever augments the feeling of power, the will to power, power itself, in man. What is evil?--whatever springs from weakness. 23 In this Machiavellian world of power, what dominates is not virtue, but efficiency. In Unification ontology, every being consists of two dimensions: spiritual and physical. The physical world works according to the principle of efficiency and economy. The principle of efficiency allows the powerful to be determinant. In the animal kingdom and the physical world, power relations determine the order, multiplication, and sustainability. In the world where spirituality, care, or love play the leading role, power serves the manifestation of love. Power is the means and love is the purpose. In the world, where the spiritual or love dimension is absent or lost, power dominates. B. Conscious and Unconscious For Nietzsche, the realm of what one is aware of or conscious of is a small portion of one s consciousness. It is like the tip of an iceberg. One is for the most part not aware of the real motive of one s thought and actions. Nietzsche is a genius at unmasking what is truly inside one s consciousness. Every human wears masks and hides himself under that mask. Even the talks and words are often camouflage and the pretension of being something one desires to be. Who one truly is and what one pretends to be are totally different matters. Even the virtues and moral values are often used for the purpose of camouflaging oneself. Nietzsche did not find that hypocritical gap between being and appearance in Jesus, whereas he found it in his followers. Although there were numerous Christians who genuinely practiced true love as Jesus did, Nietzsche somehow did not see it that way. There may have been a deep scar in his heart that led him to this one-sided view. He does not speak about it and we do not know. Conclusion If a philosopher is an adventurer who tries to open up the path of truth, he or she is often compelled to risk his life by traveling a path between sanity and insanity, life and death. Trying to open up a path of truth is a dangerous and risky work. In this sense, Nietzsche is truly a philosopher. 23 Nietzsche, Antichrist 2. 12
Unfortunately, Nietzsche crossed the borderline between sanity and insanity and he became insane. He became like a child ten years before his death and lived his last ten years as an insane man. In the letters he wrote during this period, he often signed the crucified one or crucified Dionysius. When he wrote his autobiography a year before he became insane, he entitled it Ecce Homo (behold the man) an expression that identifies Jesus in the gospel. He also called his major work, Thus Spoke Zarathustra, the fifth gospel. While Nietzsche is known as a major atheistic philosopher for his phrase God is dead, his persistent and uncompromising quest for God and truth can be seen between the sentences of his writings. His life is tragic and his philosophy has a tragic tone as well. It is also regrettable that Nietzsche s thought misled and confused subsequent philosophers and numerous individuals. When Nietzsche s thought is clarified in the light of Unification Thought, his questions and his quest come to disclose significant meaning. Is it merely my personal speculation that if Nietzsche had encountered the God revealed by Reverend Moon, he might have walked a totally different path from the tragic path he took. His sincere quest for truth still touches the heart of anyone who reads him. Works Cited Works by Friedrich Nietzsche Antichrist, translated by H.L. Mencken, 1920, http://www.fns.org.uk/ac.htm Accessed 26 Oct. 2005. Daybreak, ed. by Maudemarie Clark, Cambridge: Cambridge University Press, 1997. The Nietzsche Channel, http://www.geocities.com/thenietzschechannel/npoem.htm#ng2 accessed 10 Nov. 2005. The Twilight of the Idols and The Antichrist, translated by R. J. Hollingdale, Baltimore: Penguin, 1968. The Will to Power, translated by Walter Kaufmann, New York: Random House, 1967. Thus Spoke Zarathustra in The Portable Nietzsche, translated by Walter Kaufmann, New York: Penguin, 1968. 13