I see a certain irony in Nietzsche’s reputation as a visionary. Take, for example, the notorious section of Religious Aphorisms in his 1878 book, Human, all too Human. In this book we have a Nietzsche who admittedly cuts the figure of a kind of modern-day Jeremiah. He offers great call-outs of Christianity for its outworn creeds and forms, pagan throw-backs, and ritual perversions. On the other hand, I suspect I could find most of these same kinds of criticisms of ‘religion’ in the Bible itself.
Overall I think Nietzsche’s book fails to confirm his alleged prophetic credentials. When a Voltaire (to whom the book is dedicated) cries out “ecrasez l’infame,” we see that he refers to the superstitious abuses of a certain corrupt institution and walk of life – and rightly so. But Nietzsche’s alienation from God is complete, and this explains what I see as his fatal flaw. For he includes in one sweeping condemnation not only the oddities and obvious antiquities of religion’s outward form and teachings – he condemns the religious consciousness itself and the spiritual ground of religion. Dude.
The atheistic perspective on the human quest for God has one critical disadvantage in comparison to the spiritual perspective. Because the spiritually minded prophet is not devoid of the same insights into the farce of objective creedal and ritual trivia that are criticized by the atheist – the prophets of Israel condemn these abuses with the same prophetic ardor as a Nietzsche. However, what the spiritual eye is able to see in addition is the folly of the whole secular project which confuses these trivia for substance.
In a new English translation of Nietzsche’s book (by Gary Handwerk, in The Complete Works, Vol. 3, Stanford 1995) I find the title of his infamous aphorism 113 is rendered, Christianity as anachronism. In my unprofessional opinion I think this is a better rendering of Nietzsche’s meaning than was Walter Kaufmann’s “Christianity as antiquity” (Viking, 1954, p.52). But herein lies the irony I mentioned at the beginning of my post.
The illusory holy grail for swashbucklers like Nietzsche is the notion that he will find (or has found) an omnipotent psychological explanation of religion, by which the religious consciousness is reduced to elements of illusion and self-consideration. I think Nietzsche himself must have looked for the dawn of a day in which it would simply be unnecessary for philosophers to distinguish between the reality of religious consciousness and the absurdity of some of Christianity’s (or any religion’s) peculiar expressions and outward forms. What he saw was the coming of just such a pseudo-philosopher as Richard Dawkins.
But if it is a category error to confuse the human quest for God with the antique or anachronistic forms of human religion, this quest cannot be explained or replaced by a scientific paradigm or a secular parody of consciousness. We need a return to a philosophy that recognizes that the scientific method by definition can function only on the ‘objective’ outskirts of religion, art, and consciousness (i.e. a return to Kant); the atheist only apes the method of science when he swaggers into the midst of the human quest demanding that it be judged in terms of a strictly physical or scientific humanities and psychology.
It is a false assumption that the student may approach the reality of man independently of an approach to the reality of God. This false start has contributed to the spectacle of our modern faculties of ‘Human Sciences’ – characterized by various irreconcilable schools of thought, each supported by a tissue of footnoted cross-references to great piles of like-minded studies. I suggest that this dreary edifice is the academic version of the ugly, dysfunctional modernist Pruitt-Igoe apartments inspired by Le Corbusier. The demolition of Pruitt-Igoe in 1972 has been characterized by Charles Jencks as “the end of modern architecture.” What is needed is a postmodernist critique that shall render the whole 100-year modernist cul-de-sac in the Humanities to the cool of library storage – where the fallacy of man without God can be studied as a curiosity of history – the supreme anachronism of the ‘modern’ age.