Death Of God Nietzsche Essay

This article is about the philosophical concept described by Nietzsche. For other uses, see God is dead (disambiguation).

"God is Dead" (German:  „Gott ist tot“ (help·info); also known as The Death of God) is a widely quoted statement by GermanphilosopherFriedrich Nietzsche. It first appeared in Nietzsche's 1882 collection The Gay Science (Die fröhliche Wissenschaft, also translated as "The Joyful Pursuit of Knowledge and Understanding")[1] However, it is most famously associated with Nietzsche's classic work Thus Spoke Zarathustra (Also sprach Zarathustra), which is most responsible for making the phrase popular.

Although the statement and its meaning is attributed to Nietzsche, Georg Wilhelm Friedrich Hegel had discussed the concept of the death of God, in his Phenomenology of Spirit where he considers the death of God to 'Not be seen as anything but an easily recognized part of the usual Christian cycle of redemption'.[2] Later on Hegel writes about the great pain of knowing that God is dead 'The pure concept, however, or infinity, as the abyss of nothingness in which all being sinks, must characterize the infinite pain, which previously was only in culture historically and as the feeling on which rests modern religion, the feeling that God Himself is dead, (the feeling which was uttered by Pascal, though only empirically, in his saying: Nature is such that it marks everywhere, both in and outside of man, a lost God), purely as a phase, but also as no more than just a phase, of the highest idea.'[3] The spirit in which it is intended is a verily Nietzschean manifestation; however, it is important to consider the material that gave rise to this idea.

Role in the philosophy of Philipp Mainländer[edit]

Before Nietzsche, the concept was popularized in philosophy by the German philosopher Philipp Mainländer.[4]

It was while reading Mainländer, that Nietzsche explicitly writes to have parted ways with Schopenhauer.[5] In Mainländer’s more than 200 pages long criticism of Schopenhauer’s metaphysics, he argues against one cosmic unity behind the world, and champions a real multiplicity of wills struggling with each other for existence. Yet, the interconnection and the unitary movement of the world, which are the reasons that lead philosophers to pantheism, are undeniable.[6] They do indeed lead to a unity, but this may not be at the expense of a unity in the world that undermines the empirical reality of the world. It is therefore declared to be dead.

Now we have the right to give this being the well-known name that always designates what no power of imagination, no flight of the boldest fantasy, no intently devout heart, no abstract thinking however profound, no enraptured and transported spirit has ever attained: God. But this basic unity is of the past; it no longer is. It has, by changing its being, totally and completely shattered itself. God has died and his death was the life of the world.[Note 1]

— Mainländer, Die Philosophie der Erlösung


The idea is stated in "The Madman" as follows:

God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?

— Nietzsche, The Gay Science, Section 125, tr. Walter Kaufmann[1]

But the best known passage is at the end of part 2 of Zarathustra's Prolog, where after beginning his allegorical journey Zarathustra encounters an aged ascetic who expresses misanthropy and love of God:

When Zarathustra heard these words, he saluted the saint and said "What should I have to give you! But let me go quickly that I take nothing from you!" And thus they parted from one another, the old man and Zarathustra, laughing as two boys laugh.

But when Zarathustra was alone, he spoke thus to his heart: "Could it be possible! This old saint has not heard in his forest that God is dead!"

— Nietzsche, Thus Spoke Zarathustra, tr. R.J. Hollingdale[8][9]


Nietzsche used the phrase to sum up the effect and consequence that the Age of Enlightenment had on the centrality of the concept of God within Western European civilization which had been essentially Christian in character since the later Roman Empire. The Enlightenment had brought about the triumph of scientific rationality over sacred revelation; the rise of philosophical materialism and Naturalism that to all intents and purposes had dispensed with the belief in or role of God in human affairs and the destiny of the world.

Nietzsche recognized the crisis that this 'Death of God' represented for existing moral assumptions in Europe as they existed within the context of traditional Christian belief. "When one gives up the Christian faith, one pulls the right to Christian morality out from under one's feet. This morality is by no means self-evident... By breaking one main concept out of Christianity, the faith in God, one breaks the whole: nothing necessary remains in one's hands."[10] This is why in "The Madman", a passage which primarily addresses nontheists (especially atheists), the problem is to retain any system of values in the absence of a divine order.

The 'Death of God' is a way of saying that humans - and Western Civilization as a whole - could no longer believe in a divinely ordained moral order. The death of God will lead, Nietzsche says, not only to the rejection of a belief of cosmic or physical order but also to a rejection of absolute values themselves — to the rejection of belief in an objective and universalmoral law, binding upon all individuals. In this manner, the loss of an absolute basis for morality leads to nihilism. This nihilism is that for which Nietzsche worked to find a solution by re-evaluating the foundations of human values. This meant, to Nietzsche, looking for foundations that went deeper than Christian values.

Nietzsche believed that the majority of people did not recognize this death out of the deepest-seated fear or angst. Therefore, when the death did begin to become widely acknowledged, people would despair and nihilism would become rampant. This is partly why Nietzsche saw Christianity as nihilistic.

Nietzsche and Heidegger[edit]

Martin Heidegger understood this part of Nietzsche's philosophy by looking at it as death of metaphysics. In his view, Nietzsche's words can only be understood as referring not to a particular theological or anthropological view but rather to the end of philosophy itself. Philosophy has, in Heidegger's words, reached its maximum potential as metaphysics and Nietzsche's words warn of its demise and that of any metaphysical world view. If metaphysics is dead, Heidegger warns, that is because from its inception that was its fate.[11]

Nietzsche and others[edit]

Paul Tillich as well as Richard Schacht were influenced by the writings of Nietzsche and especially of his phrase "God is dead."[12]

William Hamilton wrote the following about Nietzsche's view:

For the most part Altizer prefers mystical to ethical language in solving the problem of the death of God, or, as he puts it, in mapping out the way from the profane to the sacred. This combination of Kierkegaard and Eliade makes rather rough reading, but his position at the end is a relatively simple one. Here is an important summary statement of his views: If theology must now accept a dialectical vocation, it must learn the full meaning of Yes-saying and No-saying; it must sense the possibility of a Yes which can become a No, and of a No which can become a Yes; in short, it must look forward to a dialecticalcoincidentia oppositorum. Let theology rejoice that faith is once again a "scandal," and not simply a moral scandal, an offense to man’s pride and righteousness, but, far more deeply, an ontological scandal; for eschatological faith is directed against the deepest reality of what we know as history and the cosmos. Through Nietzsche’s vision of Eternal Recurrence we can sense the ecstatic liberation that can be occasioned by the collapse of the transcendence of Being, by the death of God ... and, from Nietzsche’s portrait of Jesus, theology must learn of the power of an eschatological faith that can liberate the believer from what to the contemporary sensibility is the inescapable reality of history. But liberation must finally be effected by affirmation. ... ( See "Theology and the Death of God," in this volume, pp. 95-111.[13]

New possibilities[edit]

Nietzsche believed there could be positive possibilities for humans without God. Relinquishing the belief in God opens the way for human creative abilities to fully develop. The Christian God, he wrote, would no longer stand in the way, so human beings might stop turning their eyes toward a supernatural realm and begin to acknowledge the value of this world.

Nietzsche uses the metaphor of an open sea, which can be both exhilarating and terrifying. The people who eventually learn to create their lives anew will represent a new stage in human existence, the Übermensch — i.e. the personal archetype who, through the conquest of their own nihilism, themselves become a sort of mythical hero. The "death of God" is the motivation for Nietzsche's last (uncompleted) philosophical project, the "revaluation of all values".

Nietzsche's voice[edit]

Although Nietzsche puts the statement "God is Dead" into the mouth of a "madman"[14] in The Gay Science, he also uses the phrase in his own voice in sections 108 and 343 of the same book. In the madman's passage, the man is described as running through a marketplace shouting, "I seek God! I seek God!" He arouses some amusement; no one takes him seriously. Maybe he took an ocean voyage? Lost his way like a little child? Maybe he's afraid of us (non-believers) and is hiding? — much laughter. Frustrated, the madman smashes his lantern on the ground, crying out that "God is dead, and we have killed him, you and I!" "But I have come too soon," he immediately realizes, as his detractors of a minute before stare in astonishment: people cannot yet see that they have killed God. He goes on to say:

This prodigious event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time, the light of the stars requires time, deeds, though done, still require time to be seen and heard. This deed is still more distant from them than the most distant stars — and yet they have done it themselves.

— trans. Walter Kaufmann, The Gay Science, sect. 125

Earlier in the book (section 108), Nietzsche wrote "God is Dead; but given the way of men, there may still be caves for thousands of years in which his shadow will be shown. And we — we still have to vanquish his shadow, too." The protagonist in Thus Spoke Zarathustra also speaks the words, commenting to himself after visiting a hermit who, every day, sings songs and lives to glorify his god as noted above.

What is more, Zarathustra later refers not only to the death of God, but states: "Dead are all the Gods". It is not just one morality that has died, but all of them, to be replaced by the life of the Übermensch, the new man:


— trans. Thomas Common, Thus Spoke Zarathustra, Part I, Section XXII,3

Death of God theological movement[edit]

Main article: Death of God theology

The cover of the April 8, 1966 edition of Time and the accompanying article concerned a movement in American theology that arose in the 1960s known as the "death of God". Although theologians since Nietzsche had occasionally used the phrase "God is dead" to reflect increasing unbelief in God, the concept rose to prominence in the late 1950s and 1960s, before waning again.[15] The main proponents of this theology included the Christian theologians Gabriel Vahanian, Paul van Buren, William Hamilton, John Robinson, Thomas J. J. Altizer and John D. Caputo, and the rabbiRichard L. Rubenstein.

See also[edit]



Further reading[edit]

  • Heidegger, Martin. Nietzsches Wort ‚Gott ist tot‘ (1943) translated as "The Word of Nietzsche: 'God Is Dead,'" in Holzwege, edited and translated by Julian Young and Kenneth Haynes. Cambridge University Press, 2002.
  • Kaufmann, Walter. Nietzsche: Philosopher, Psychologist, Antichrist. Princeton: Princeton University Press, 1974.
  • Roberts, Tyler T. Contesting Spirit: Nietzsche, Affirmation, Religion. Princeton: Princeton University Press, 1998.

Precursors to "Death of God" theology[edit]

  • Benson, Bruce E. Pious Nietzsche: Decadence and Dionysian Faith. Bloomington: Indiana UP, 2008.
  • Holub, Robert C. Friedrich Nietzsche. New York: Twayne Publishers, 1995.
  • Magnus, Bernd, and Kathleen Higgins. The Cambridge Companion to Nietzsche. Cambridge: Cambridge UP, 1996.
  • Pfeffer, Rose. Nietzsche: Disciple of Dionysus. Canbury: Associated University Presses, 1972.
  • Welshon, Rex. The Philosophy of Nietzsche. Montreal: McGill-Queen’s UP, 2004.

"Death of God" theology[edit]

  • Thomas J. J. Altizer, The Gospel of Christian Atheism (Philadelphia: Westminster, 1966).
  • Thomas J. J. Altizer and William Hamilton, Radical Theology and the Death of God (Indianapolis: Bobbs-Merrill, 1966).
  • Bernard Murchland, ed., The Meaning of the Death of God (New York: Random House, 1967).
  • Gabriel Vahanian, The Death of God (New York: George Braziller, 1961).
  • John D. Caputo, Gianni Vattimo, After the Death of God, edited by Jeffrey W. Robbins (New York: Columbia University Press, 2007).
  • Hamilton, William, "A Quest for the Post-Historical Jesus," (London, New York: Continuum International Publishing Group, 1994). ISBN 978-0-8264-0641-5

External links[edit]

  1. ^"Jetzt haben wir auch das Recht, diesem Wesen den bekannten Namen zu geben, der von jeher Das bezeichnete, was keine Vorstellungskraft, kein Flug der kühnsten Phantasie, kein abstraktes noch so tiefes Denken, kein gesammeltes, andachtsvolles Gemüth, kein entzückter, erdentrückter Geist je erreicht hat: Gott. Sie hat sich, ihr Wesen verändernd, voll und ganz zu einer Welt der Vielheit zersplittert. Aber diese einfache Einheit ist gewesen; sie ist nicht mehr. Gott ist gestorben und sein Tod war das Leben der Welt."[7]
  1. ^ abin sections 108 (New Struggles), 125 (The Madman), and for a third time in section 343 (The Meaning of our Cheerfulness).
  2. ^von der Luft, Eric (Apr–Jun 1984). "Sources of Nietzsche's "God is Dead!" and its Meaning for Heidegger". Journal of the History of Ideas (2): 263–276.  See page 265.
  3. ^Hegel, Georg Wilhelm Friedrich (1845). Philosophische Abhandlungen. p. 153. 
  4. ^Beiser, Frederick C. (2008). Weltschmerz, Pessimism in German Philosophy, 1860-1900. Oxford: Oxford University Press. p. 202. ISBN 0198768710.  
  5. ^Brobjer, Thomas H. (2008). Nietzsche's Philosophical Context: An Intellectual Biography. University Of Illinois Press. p. 149. ISBN 9780252032455.  
  6. ^Mainländer, Philipp (1886). Philosophie der Erlösung. Zweiter Band. Zwölf philosophische Essays. pp. 533, 534.  
  7. ^Philipp Mainländer: Die Philosophie der Erlösung. Erster Band. Berlin 1876.
  8. ^Penguin Classics Edition 1969 reprint p. 41
  9. ^Als Zarathustra aber allein war, sprach er also zu seinem Herzen: "Sollte es denn möglich sein! Dieser alte Heilige hat in seinem Walde noch nichts gehört, daß Gott tot ist!. Reclam edition 1969 p 5
  10. ^trans. Walter Kaufmann and R.J. Hollingdale; Twilight of the Idols, Expeditions of an Untimely Man, sect. 5
  11. ^Wolfgan Muller-Lauter, Heidegger und Nietzsche: Nietzsche-Interpretationen III, Walter de Gruyter 2000
  12. ^Richard Schacht, After the Death of God: Friedrich Nietzsche and Paul Tillich You Tube
  13. ^The Death of God Theologies Today by William HamiltonArchived 2015-02-01 at the Wayback Machine.
  14. ^Read the whole section here from Thomas Common's translation The Madman Section 125
  15. ^Gundry, S.N. "Death of God Theology" in Evangelical Dictionary of Theology, ed. Walter A. Elwell, Grand Rapids: Baker (2001), p. 327.

Nietzsche and the Death of God Theology Essay

2129 Words9 Pages

Friedrich Nietzsche (1844-1900) was perhaps best known for pronouncing that “God is dead! God remains dead! And we have killed him!” (Nietzsche, The Gay Science 388). Thinkers of the death of God theology of the American 1960s such as Thomas Altizer insisted that “we must recognize that the death of God is a historical event: God has died in our time, in our history, in our existence” (Christian Atheism 61). Although these two conceptions of the death of God differed, they had several aspects in common: they faced opposition, they thought religion was a product of human necessity, they acknowledged the importance of coexisting opposites, they expressed a certain humanism and interest in individuality, they saw God and religion as products…show more content…

On the other hand Christian theology perceived evil as a threat and insisted on its eradication (Nietzsche, The Twilight of the Idols 417). This unacceptance of the idea of necessary evils did not resound with Nietzsche’s own ideology. Nietzsche’s views were often discordant with religious tenets, which led him to question the validity of many Christian claims.

Another major clash between Christian beliefs and Nietzsche’s thought lay in the question of how to uncover the ideal self. Christianity insisted that identity was a product of spiritual inquiry and that people turned to religion and God out of emotional necessity (Nietzsche, The Gay Science 395). On the other hand Nietzsche asserted that core character existed within the individual and could not be grasped by exterior means. The ideal man that lurked beneath external superficialities was not the same man that was the model Christian. Nietzsche’s Übermensch (over man) had a well-defined, self-created individuality and moral code much different from Christianity’s imposed idea of goodness. In overcoming societal influences, the Übermenschen acknowledged their animalistic natures and knew not to attempt to gain an extraordinary position within existence. Übermenschen focused on the present instead of a sort of ideal religious afterlife, and in doing so they accepted the self-control necessary to live amid the world’s paucity of certainty. The certain contrast

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