"Nietzsche, Friedrich - The Antichrist" - читать интересную книгу автора (Nietzsche Friedrich Wilhelm)

thought that man's consciousness, his "spirit," offered evidence of his
high origin, his divinity. That he might be perfected, he was advised,
tortoise-like, to draw his senses in, to have no traffic with earthly
things, to shuffle off his mortal coil--then only the important part of
him, the "pure spirit," would remain. Here again we have thought out the
thing better: to us consciousness, or "the spirit," appears as a symptom
of a relative imperfection of the organism, as an experiment, a groping,
a misunderstanding, as an affliction which uses up nervous force un
necessarily--we deny that anything can be done perfectly so long as it
is done consciously. The "pure spirit" is a piece of pure stupidity:
take away the nervous system and the senses, the so-called "mortal
shell," and the rest is miscalculation--that is all!...
15.
Under Christianity neither morality nor religion has any point of
contact with actuality. It offers purely imaginary causes ("God" "soul,"
"ego," "spirit," "free will"--or even "unfree"), and purely imaginary
effects ("sin" "salvation" "grace," "punishment," "forgiveness of
sins"). Intercourse between imaginary beings ("God," "spirits,"
"souls"); an imaginary natural history (anthropocentric; a total denial
of the concept of natural causes); an imaginary psychology
(misunderstandings of self, misinterpretations of agreeable or
disagreeable general feelings--for example, of the states of the nervus
sympathicus with the help of the sign-language of religio-ethical
balderdash--, "repentance," "pangs of conscience," "temptation by the
devil," "the presence of God"); an imaginary teleology (the "kingdom of
God," "the last judgment," "eternal life").--This purelyfictitious
world, greatly to its disadvantage, is to be differentiated from the
world of dreams; the later at least reflects reality, whereas the former
falsifies it, cheapens it and denies it. Once the concept of "nature"
had been opposed to the concept of "God," the word "natural" necessarily
took on the meaning of "abominable"--the whole of that fictitious world
has its sources in hatred of the natural (--the real!--), and is no more
than evidence of a profound uneasiness in the presence of reality. . . .
This explains everything. Who alone has any reason for living his way
out of reality? The man who suffers under it. But to suffer from reality
one must be a botched reality. . . . The preponderance of pains over
pleasures is the cause of this fictitious morality and religion: but
such a preponderance also supplies the formula for decadence...
16.
A criticism of the Christian concept of God leads inevitably to the same
conclusion.--A nation that still believes in itself holds fast to its
own god. In him it does honour to the conditions which enable it to
survive, to its virtues--it projects its joy in itself, its feeling of
power, into a being to whom one may offer thanks. He who is rich will
give of his riches; a proud people need a god to whom they can make
sacrifices. . . Religion, within these limits, is a form of gratitude. A
man is grateful for his own existence: to that end he needs a god.--Such
a god must be able to work both benefits and injuries; he must be able
to play either friend or foe--he is wondered at for the good he does as
well as for the evil he does. But the castration, against all nature, of