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4. The Christian religion w ith its slave-morality is, above all other, life’s fiercest enemy. Christianity counter acts n atu ra l selection. It is th e “ g reat est of all conceivable corruptions, the one imm ortal blem ish of m ankind.” 5. Our next goal on the road to the superm an is th e H igher man. 6. The imm ediate steps advisable in a melioristic policy tow ard th e H igher man are; a Eugenics Revision of our p resen t m arriage laws, a sensible edu cation of youth, a united Europe and th e annihilation of th e Christian Church. F irs t he 'repud iates the Bible as a revelation from God and then re proaches God for not having spoken. To quote, “Would he no t be a cruel god if, being him self in possession of th e tru th , he could calmly contemplate m ankind in a state of m iserable to r ment, worrying its m ind as to what is tr u th ? ” F airb airn , on th e other hand, argues from the same d ata th a t th e Bible is to be expected and th a t it carries out its own assertion th a t it is a message from God. He says, “ If God is unable to reveal H imself to his crea tures, he is not God: if He is able and has not done so, He is not morg.1.” The freedom of th e hum an will exas perates Neitzsche, and P ity fares worse a t his hands. “ P ity thw arts the law of development which is th e law of selection.” He hates pity as an expres-« sion of supine weakness and rails th a t “Christianity has developed into soft moralism .” He asserts th a t, “The g reatest of alm sgivers is cowardice.” Christianity is called th e religion of pity. He says, “The weak and the botched shall perish; first principle of our humanity. And they ought even to be helped to perish. W hat is more harm fu l th a n any vice? P ractical sym pathy w ith all the botched and th e weak— C h ristian ity !” Nietzsche ta u g h t th a t all progress in morals has been made by means of
crime. Thus th is fu tu re m orality will no t be reached w ithout violent revolu tions, w ithout crime. “All good things were once bad things, successful crim e.” “We children of th e fu tu re . . . do not by any means th in k it desirable th a t th e Kingdom of righteousness and peace should be established on the earth . . . . We rejoice in all men who like ourselves, love danger, war and adventure . . . we count our selves among the conquerors; we pon der over the need of a new o rder of things, even of a, new slavery—-for every streng th en ing and elevation of the type of man also involves a new form of slavery.” F r. N. J. W. Section 377. The. following quotations which are tak en from “Gems (? ) of German Thought, compiled by W illiam A rcher and published by Doubleday, Page and Company, Garden City, New York, indi cate how widely the conclusion th a t violence plays a necessary p a rt in hum an evolution is received by leaders in Germany: “ Ye say it is the good cause which halloweth even w ar? I say unto you, it is th e good w ar which halloweth every cause.”— F r. Nietzsche, Z., “W ar and W arrio rs.” “The lessons of histo ry confirm1 the view th a t wars which have been delib erately provoked by far-seeing states men have had the happiest resu lts.”— General v. B ernhardi, G.N.W., p. 45. “ Ye shall love peace as a means to new wars— and the sh o rt peace more th an th e long.”^ F r . Nietzsche, Z., “W ar and W arrio rs.” “Unless we choose to sh u t our eyes to th e necessity of evolution, we must recognize th e necessity of war. We must accept w ar, which will la st as long as development and existence; we m u st accept etern al w ar.”— K. W agner, K p. 153. “W ar is th e fath e r of everything, says Heraclitus. It will be th e fath er
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