With the exception of Spinoza, whose philosophy proceeded from a religious and truly Christian basis, although he is not commonly reckoned a Christian, and of Kant, a gifted genius who resolutely conducted his ethics independent of his metaphysics; with these two exceptions, every other philosopher, even the brilliant Schopenhauer, manifestly devised artificial connections between their ethics and their metaphysics. One feels that Christian ethics have an original and firmly established standpoint independent of philosophy, and needing not at all the fictitious props placed beneath it, and that philosophy invents such statements not only to avoid an appearance of contradiction, but apparently to involve a natural connection and outcome.
But all these statements only seem to justify Christian ethics while they are considered in the abstract. The moment they are fitted to questions of practical existence, then not only does their disagreement become visible in all its force, but the contradiction between the philosophical basis and that which we regard as morality is made manifest. The unhappy Nietzche, who has lately become so celebrated, is especially noticeable as an example of this contradiction. He is irrefutable when he says that all rules of morality, from the standpoint of the existent non-Christian philosophy, are nothing but falsehood and hypocrisy, and that it is much more advantageous, pleasant, and reasonable for
