It was in 1882 when Nietzsche first suggested that God is dead in his book The Gay Science. “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?”¹ It is by this statement that the philosopher infers that society no longer has a need for the notion of God; for it does not help the progression of our species rather it hinders it. Obviously we cannot claim Nietzsche is alone responsible for God’s death, he is only a mere messenger with an attempt to make a clear statement. Mostly, he meant that the idea of God has lost all of its power and imaginative force.
It must be noted that during Nietzsche’s lifetime, he watched the world transform from a great rural agra...
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...is destroying persons and the environment….What I am suggesting is that it might be the only chance for the turning of human beings from a course leading to the deterioration and perhaps the end of life on this planet.” ³
Since God is dead, life is meaningless, and destiny undermines faith, it is clear that another philosophy of life should be necessary, and Nietzsche provided an alternate philosophy of life that is life affirming. He calls for a new spirituality which involves rebirth of our nations, where we have an appreciation of earthly life and nature. When God is taken for a metaphor for the transcendent expierence of awe and wonder, it is revealed to be, not an answer but an invitation into that existential mystery that sits at the center of our life, breathing us and everything we know into being. God as a sign is dead, but God as a symbol is indispensable.
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