Atheism (n.) is faced with the impossibility of making a clean sweep, for each refutation of God always left one with the doubt that maybe a better proof would come along.
Atheism (n.) is self-contradictory in those cases where atheist purport to dispose of the Christian God but keep Christian morality. Why' Because Christian morality is necessarily moored in a transcendent structure which has truth only if God has truth.
Atheism (n.) is to be rejected not as a result of logical reasoning nor as an event, but rather as a matter of instinct.
Atheism (n.) complements and supplements a kind of second innocence.
Atheism (n.) is, in its unqualified, honest form, not opposed to the ascetic ideal but one of its final phases: the catastrophe of two thousand years of training in truth, which finally forbids itself the lie of belief in God.
Atheism (n.) no longer needs to refute proofs of God: it shows how the belief arose and gained its weight — and the counter-proof becomes superfluous.
Atheism (n.) was won by Christian morality itself: the ever more rigorous truthfulness of the confessor's conscience, sublimated into a scientific conscience, finally forbade itself the lie of faith in God.
Atheism (n.) in Zarathustra, is a form of piety: some god in you converted you to it — your very piousness no longer lets you believe in a god.
Atheism (n.) and a kind of second innocence belong together: the death of the creator-God could cancel the debt toward our origin.
Atheism (n.) unconditional and honest, is not the antithesis of the ascetic ideal but its kernel: the awe-inspiring catastrophe of two thousand years of training in truthfulness that finally forbids itself the lie of believing in God.
Atheism (n.) follows from the untenability of the Christian moral God — as if there could be no other kinds of god.
Atheism (n.) is what follows when religion perishes of belief in morality: the moral God is untenable — as if there could be no other kind of god.