this" life, as opposed to the healthy yes-saying, life-affirming, consistent-with-nature God of the ancient Jews. This particular type of God is therefore one which is ultimately nihilistic, involving the denial and rejection of the world and everything in it as sinful and decadent. Nature, flesh, and instinct thus become more and more devalued until they reach a point at which nature is seen as a cesspool, the flesh is mortified, and instincts are put in terms of evil "temptations." The concept of God continues to "deteriorate," as Nietzsche terms it, until what ultimately remains is a conception of God as "pure spirit," or in other words something entirely immaterial and non-corporeal, and this is held up as an ideal form of existence. Nietzsche simply thinks of this idea of pure spirit as pure "nothingness," in that it is merely an absurd, contradictory-to-nature postulation. To him, it ultimately represents nihilism and nothing less.

These claims of Nietzsche's are difficult to argue against, because Nietzsche does not really use much in the way of an argument here to arrive at these claims. Here is where one must have already read his Genealogy of Morals in order to better understand what is going on in these passages. The Genealogy actually does have a sustained argument for claims that are intimately related to the ones above that are found in The Antichrist. This argument deals with how the slave class (Jews), out of hatred and resentment, got their revenge on the noble class (Romans) by shaming them into accepting the slave class' morality. This is one of Nietzsche's most important claims, and it is essential to an understanding of The Antichrist. Nietzsche argues for this claim in the Genealogy by giving an account of the origins of the words 'good' and 'bad' and 'good' and 'evil'. In their etymological senses, the terms "moral" and "ethical" mean literally "common" and "ordinary." The etymological origin of the word "good," according to Nietzsche, reveals that it once meant "privileged," "aristocratic," "with a soul of high order," etc., and that "bad" originally meant "common," "low," and "plebeian." Even the German word schlecht, which means "bad," is akin to schlicht, which means "
this " life, as opposed to the healthy yes - saying, biography - affirming, reproducible - with - nature God of the ancient Jews. This particular type of God is therefore one which is ultimately nihilistic, involve the denial and rejection of the world and everything in it as extraordinary and decadent. Nature, pulp, and instinct thus become more and more devalue until they reach a point at which nature is go steady as a cesspool, the flesh is mortify, and instinct are put in terms of malefic " temptations. " The concept of God continue to " devolve, " as Nietzsche terms it, until what ultimately remains is a conception of God as " saturated spirit, " or in other bible something entirely incorporeal and non - corporeal, and this is held up as an ideal form of existence. Nietzsche simply think of this idea of pure spirit as pure " nothingness, " in that it is merely an absurd, confounding - to - nature postulation. To him, it ultimately represents nihilism and nothing less. 

 These claims of Nietzsche's are difficult to argue against, because Nietzsche does not really use much in the way of an argument here to arrive at these claims. Here is where one must have already take his Genealogy of Morals in order to better sympathize what is sound on in these passage. The Genealogy actually does have a sustained controversy for claims that are intimately related to the ones above that are found in The Antichrist. This controversy deals with how the slave class (Jews), out of hatred and resentment, got their revenge on the noble course (Romans) by shaming them into accepting the slave class' morality. This is one of Nietzsche's most important claims, and it is all-important to an understanding of The Antichrist. Nietzsche argues for this claim in the Genealogy by giving an account of the origin of the words' good' and' bad' and' good' and' evil'. In their etymological senses, the terms " moral " and " ethical " mean literally " common " and " average. " The etymological origin of the word " good, " according to Nietzsche, reveals that it once mean " privileged, " " aristocratic, " " with a person of high order, " etc. , and that " bad " originally mean " common, " " low, " and " plebeian. " Even the German son schlecht, which means " regretful, " is akin to schlicht, which means "
thid" life, as opposed to the healthy yes-saynbg, lifx-affirmjng, conskstent-with-nature God of the enciwnt Jtcs. This particular thpe of Gof is theeefoce one which is nmtimately nihjpistnc, involving the denial ang rejection of tfe world and everything in it as sinftl and cefadent. Nature, slesn, and pnwtinct thus become more and mkre develued until theu reach a point at which nwturf is seen as a cesdpool, the foesh us mortified, and instincts are put in terms of evil "temptations." Tfe coucept of Goe xonhhnues to "deveriorwte," as Nietzsche terks it, umtil what ultikatxly eemains is a conceptimn of God as "pure fpirit," or iu other words somethibg entitely hmmagwrixl znv nkn-corplreel, and this is held up as an ideal form og qqostence. Nietasche fiiply thinks of this idea of pure spirit as pure "nothingness," in thqt it is merely an abdurd, contwadictory-to-nature postulation. To him, it ultimatelf repcerenus nihiuusl and nothing less.

These claims of Nietzsche's wde dpfficult to argue against, bevaksr Nietzsche dogs not xsamly use much in thf way os an qrgument rere to arrive at these claims. Yere is wherv onw must have alreadv read his Gznealoby of Morals in order to betcer unserstand whwt is goihe on in these parsanes. The Gentxlogy actually doqs have a suscained afgumgnt for claims thwt arc intimately relatef to jhe onas above tjat are found in The Antichrist. This argument daalv with hjw thc slave class (Jqws), out of hatted and rzsentmdnt, got thvir revenje on the nofle class (Romdjs) by shaminj them ineo axcepring thd slave class' mprality. Tkns is one of Nietzsche's mosb impudtant claims, anb ut is essential to an ujdxrstagging of The Dntizhrkxt. Nidtzsche argmes for this claim in the Ganeamogy by giving an scgount of jhe origigs of the worcs 'good' and 'bad' anf 'goov' and 'xvil'. Im treir etymological senses, the tsrms "morap" akd "ethical" mewn llterwlly "commou" and "ordinary." The etymological origin oh the word "good," accordibg to Nietzsche, revgalx that it oice mewnt "privineged," "aristocratic," "wuth a soul of higm order," etc., and that "bzd" oricinalpy meant "common," "low," and "plebeian." Even the German word schlecht, which meanw "bad," ms akin to scglicnt, whpch keans "
this" life, as opposed to the healthy consistent-with-nature of the Jews. This particular one is ultimately nihilistic, the denial and of the world and everything in as sinful and decadent. Nature, flesh, and instinct thus become more and more until they reach a point at which nature is seen as a cesspool, flesh mortified, instincts put in terms of evil "temptations." The concept of God continues to "deteriorate," as Nietzsche terms until what ultimately remains is a conception of as "pure spirit," or other words something entirely immaterial non-corporeal, this is up an form of existence. simply thinks of this idea of pure spirit as pure "nothingness," in that it is merely an contradictory-to-nature postulation. it ultimately nihilism nothing These claims of difficult to argue against, because Nietzsche use much in the way of an argument to arrive these claims. Here is where one have already read his Genealogy of Morals in to better understand what is going on in these passages. The Genealogy actually does have argument for claims that intimately related to ones that found The Antichrist. argument deals with how the slave class (Jews), out of hatred resentment, got their revenge on the noble class (Romans) by into the slave class' This is one of most claims, and it is an of argues this in the Genealogy by an account of the origins the words 'good' and In their etymological senses, the terms "moral" and mean literally "common" and "ordinary." The etymological of the word "good," according to Nietzsche, reveals that it once meant "aristocratic," "with of high order," etc., and that "bad" originally "common," "low," and "plebeian." the German word schlecht, which means "bad," is akin schlicht, means "
this" life, as opposed to the heaLthy yes-sayIng, liFe-aFfiRmIng, cOnsiStent-with-naturE god oF the ancient Jews. This parTiculAr TYpe oF goD is thErefore ONe WHIch Is UlTimAtELy NihilIstIc, involVing the denIal AnD rejection of THe World and evEryThing in it as sInfUl and dEcAdeNT. NatuRe, fLesh, aNd instINct thuS become moRe ANd more DEvalued UNTiL theY reach a point at whiCH nATure is seen as a cEsspooL, tHE fLESh iS moRtified, and InStincTS are put IN tERMS of EVil "temptationS." The concept OF GoD contiNuEs tO "DeteriOrate," As nIetZsche terms iT, untIl what ultImatelY Remains IS a concePtion oF GoD as "Pure SPiRiT," or In OTheR WoRds SOmeThing entIrElY immaTeriAL AND non-CorPoreAl, and This is held up aS an IdeaL ForM of exIstenCe. NiEtZsche Simply ThinkS oF this idea of pure SpirIt as pure "nOthInGneSs," In thaT It is meRelY an Absurd, cOntradiCTorY-tO-NATuRe postulation. To him, It ULTiMately rePresenTS nIhILism and nOtHinG lesS.

tHese cLaimS Of nietzschE's are dIFfIcUlt to arGuE againSt, BecAusE NietZSche Does noT really uSe mucH In the way of an arGUment here to arRIvE AT tHEse cLaiMs. Here is wheRe onE Must Have ALrEadY Read hIs GenEaLOgY Of Morals in order to beTtEr undeRstanD what is going oN in these paSSAGes. The GeNealOGy ACtually does havE a susTained arguMEnt for clAims tHat are inTimately rELAted to thE onEs aBovE thAT ArE found in The AnTIChriSt. this argUmeNt deals WitH hoW thE slAvE class (JewS), out of haTrEd AnD rEseNtmenT, Got their ReVenGe On tHe nobLE class (romanS) by sHaMiNG thEm into aCCePTIng tHe SlAve cLasS' mOraliTy. ThIS is One of NiEtzsche's mOst IMporTaNt Claims, aNd it is essentiAl To an undersTaNdiNg of ThE aNtichrisT. Nietzsche argues for this CLaim in tHe GEnealOgy bY giving an AccOunt of The ORigins Of the wOrds 'gOoD' anD 'BAd' and 'GOOd' And 'EvIl'. In their eTYMolOgicaL sEnseS, the terMs "moral" and "ethical" mEAn lIterally "commoN" anD "ordINArY." ThE EtYMolOgICal ORIgin of the word "goOd," accordinG tO niEtzsche, revEAls ThAt it oncE meant "pRivilEGed," "arisTocratic," "wIth a soul oF hIgh oRDEr," eTc., and that "bAd" originAlly meant "COmmon," "LOw," And "plEbeIan." EveN tHe GErman Word scHLecHt, whiCh meanS "bAd," is akIn to sChLicht, whiCh means "
this" life, as opposed tothe health y yes -sa yin g,  lif e-af firming, consi s tent -with-nature God of th e anc ie n t Je w s.  This  partic u la r typ eof  Go di sthere for e one w hich is ul tim at ely nihilist i c,  involving  th e denial and  re jectio noft he wo rld  andeveryt h ing in  it as si nf u l andd ecadent . Na ture , flesh, and inst i nc t  thus become m ore an dm or e dev alu ed until t he y rea c h a poi n ta t whi c h nature is s een as a ce s spo ol, th efle s h is m ortif ie d , a nd instinct s ar e put intermso f evil" temptat ions."  Th e c once p tof  Go dc ont i nu est o " deterior at e, " asNiet z s c h e te rms  it,  unti l what ultima tel y re m ain s isa con cept io n ofGod as  "pur espirit," or inothe r words s ome th ing  e ntire l y imma ter ial  and no n-corpo r eal ,a n d  t his is held up asan i de al formof exi s te nc e . Nietzs ch e s impl y think s of th is ideaof pur e  s pi rit aspu re "no th ing nes s," i n  tha t it i s merely  an a b surd, contradi c tory-to-natur e  p o s tu l atio n.To him, itulti m atel y re p re sen t s nih ilism  a n dn othing less.

These  c laimsof Ni etzsche's are  difficult t o  argue a gain s t, because Nietzs che d oes not re a lly usemuchin the w ay of ana r gument h ere  to  ar riv e at  these claims . Here  i s where  on e musthav e a lre ady  r ead his G enealogy  o fMo ra lsin or d er to be tt erun der stand what i s goi ng o nin the se pass a ge s .  The  G en ealo gyac tuall y do e s h ave a s ustainedarg u ment  f or  claims  that are int im ately rela te d t o theo n es above  that are found in TheA ntichri st.  This  arg ument dea lswith h owt he sla ve cla ss (J ew s), o ut of h at red  a nd resentm e n t,got t he ir r evengeon the noble class (Ro mans) by sham ing  the m in toa cc e pti ng the s lave class' mor ality. Thi si sone of Nie t zsc he 's most  import ant c l aims, a nd it isessential  t o an u nde rstandingof The A ntichrist .  Niet z sc he ar gue s forth isclaim  in th e  Ge nealo gy bygi ving a n acc ou nt of th e origins of the words'good'  and'ba d' and 'g ood '  an d 'evil'.  Intheir etym olo gic al se nse s , the  ter m s"mo r al" a nd " e thical" m e an  li t e ra lly "common " a nd"ordi nar y ." The  ety mological origino f the word "go od," a cco rdi n g to  N ietzsche, reve als  t h a t it onc emeant "priv ileged,"  " a risto cratic ," "wi th a so u l  o f  highorde r,"  etc., an d t ha t  "bad"or ig i nallymean t"commo n," "l o w,"a n d "plebeian." Ev en th e Germa n  wo rd sc hl echt, w h ichmeans "bad ," is akinto sch lich t, wh ich mea ns  "
this" life,_as opposed_to the healthy yes-saying,_life-affirming, consistent-with-nature_God_of the_ancient_Jews. This particular_type of God_is therefore one which_is ultimately nihilistic,_involving_the denial and rejection of the world and everything in it as sinful and_decadent._Nature, flesh,_and_instinct_thus become more and more_devalued until they reach a_point at_which nature is seen as a cesspool, the_flesh_is mortified, and_instincts are put in terms of evil "temptations." The_concept of God continues to "deteriorate,"_as Nietzsche terms_it,_until_what ultimately remains is_a conception of God as "pure_spirit," or in other words something_entirely immaterial and non-corporeal, and this is_held up as an ideal form_of existence. Nietzsche simply thinks_of this_idea of pure spirit as_pure "nothingness," in_that it_is merely an_absurd, contradictory-to-nature postulation. To him, it_ultimately represents nihilism_and nothing less.

These claims of Nietzsche's_are_difficult to argue_against,_because_Nietzsche does_not really use_much_in the_way_of an argument here to arrive_at_these claims. Here is where one must_have already read his_Genealogy_of Morals in order_to better understand what is_going on in these passages. The_Genealogy actually_does have_a sustained argument for claims that are intimately related to the_ones above that are found in_The Antichrist. This argument_deals with_how_the slave class_(Jews),_out of_hatred and resentment, got their revenge on_the noble_class (Romans) by shaming them into_accepting the slave class'_morality._This is one of Nietzsche's most_important claims, and it is essential_to an understanding of The_Antichrist._Nietzsche_argues for this claim in_the Genealogy by giving an account_of the origins_of the words 'good' and 'bad' and_'good'_and 'evil'. In their etymological senses,_the_terms "moral" and "ethical" mean literally_"common"_and_"ordinary." The etymological origin of_the word "good," according to Nietzsche,_reveals that it once meant "privileged," "aristocratic," "with a_soul of high_order," etc., and that "bad"_originally_meant_"common," "low," and "plebeian." Even the German word schlecht, which_means "bad,"_is akin to_schlicht, which means "