avoid suffering the sight of incurable falsehood." Seeing falsely is then valued as the highest morality. This reversal of values is considered, by Nietzsche, to be harmful to life. When the theologians seek political power, "the will to make an end, the nihilistic will exerts that power." In his native Germany, philosophy is corrupt because it is theological. Nietzsche points to Immanuel Kant, who supported theological ideals by his discussions of the concepts of "true world" and "morality as the essence of the world." Kant's sceptical procedure was to show that these concepts could not be refuted, even though they could not be proven. Nietzsche is especially critical of Kant's 'categorical imperative' as it was not the result of a personal necessity and choice. Its origin from concepts and logic was decadent because it was not a product of life, growth, self–preservation, and pleasure. Kant's practical reason was an attempt to give scientific legitimacy to his lack of intellectual conscience:He deliberately invented a variety of reasons for use on occasions when it was desirable not to trouble with reason—that is, when morality, when the sublime command 'thou shalt,' was heard.Kant's self–deceptive fraudulence is a result of the influence of priestly theology on his philosophy. Scientific method Nietzsche considers a free spirit to be the embodiment of a transvaluation of all values. Nietzsche claims that, prior to his time, the scientific method of searching for truth and knowledge was met with scorn and derision. A quiet, cautious, modest manner was seen with contempt. Our present modesty compels us to recognize man's derivation from animals, not divinities. Also, we know that man is not superior to other animals. By reducing man to a mere machine, devoid of free will, we have learned much about his physiology. Will is now known to be a necessary reaction to a stimulus. Consciousness and spirit derive from instinct. Christian God Nietzsche claims that the Christian religion and its morality are based on imaginary fictions. However, "the whole of that fictitious world has its sources in hatred of the natural (—the real!—)." Such hatred results from the decadence of Christianity, which is reflected by the Christian conception of God. If Christians were naturally strong and confident, they would have a God who is destructive as well as good. A God who counsels love of enemy, as well as of friend, is a God of a people who