11.A word now against Kant as a moralist.

A virtue must be our invention; it must spring out of our personal need and defence. In every other case it is a source of danger. That which does not belong to our life menaces it; a virtue which has its roots in mere respect for the concept of “virtue,” as Kant would have it, is pernicious. “Virtue,” “duty,” “good for its own sake,” goodness grounded upon impersonality or a notion of universal validity — these are all chimeras, and in them one finds only an expression of the decay, the last collapse of life, the Chinese spirit of Königsberg.

Quite the contrary is demanded by the most profound laws of self-preservation and of growth: to wit, that every man find his own virtue, his own categorical imperative. A nation goes to pieces when it confounds its duty with the general concept of duty. Nothing works a more complete and penetrating disaster than every “impersonal” duty, every sacrifice before the Moloch of abstraction. (...)

— An action prompted by the life-instinct proves that it is a right action by the amount of pleasure that goes with it: and yet that Nihilist, with his bowels of Christian dogmatism, regarded pleasure as an objection.... What destroys a man more quickly than to work, think and feel without inner necessity, without any deep personal desire, without pleasure — as a mere automaton of duty? That is the recipe for décadence, and no less for idiocy.... Kant became an idiot.

— And such a man was the contemporary of Goethe!

(...)

16.A criticism of the Christian concept of God leads inevitably to the same conclusion.

— A nation that still believes in itself holds fast to its own god. In him it does honour to the conditions which enable it to survive, to its virtues — it projects its joy in itself, its feeling of power, into a being to whom one may offer thanks. He who is rich will give of his riches; a proud people need a god to whom they can make sacrifices.... Religion, within these limits, is a form of gratitude. A man is grateful for his own existence: to that end he needs a god.

— Such a god must be able to work both benefits and injuries; he must be able to play either friend or foe — he is wondered at for the good he does as well as for the evil he does. But the castration, against all nature, of such a god, making him a god of goodness alone, would be contrary to human inclination. Mankind has just as much need for an evil god as for a good god; it doesn’t have to thank mere tolerance and humanitarianism for its own existence....

What would be the value of a god who knew nothing of anger, revenge, envy, scorn, cunning, violence? who had perhaps never experienced the rapturous ardeurs of victory and of destruction? No one would understand such a god: why should any one want him? (...)

http://en.wikisource.org/wiki/The_Antichrist