foreign speech [eine fremde Rede], an evangelit is this tidings [Neuheit] that does not allows him toattribute the love to himself: he thinks God has drawn his way, and becamealive in him [11] When Nietzsche speaks about other alteration of personality [12], heis probably referring to the alteration of personality of the saint. [13] This alteration is a consequence of folie circulaire[14], whichis in the base of Christian mechanisms of penance and redemption, in which itseeks to intensify the alternationbetween states of depression and excitement proper to degeneracy, furtheraggravating a physiological conditioning weakened in the pursuit of a fleetingsensation of a power boost, which the saint believes not belong to him. Therefore,the Christian doctrine and theredemption offered by Jesus rest upon the same physiological reality, ie, thehyperexcitability, however, each one presents a particular way of dealing withthis condition, namely: an unnatural and harmful manner and a natural and notharmful manner. In a person like Jesus, this love, or rather, this feeling of power ismanifested, or even better, is conditionedby the existence of the other, of theaggressor itself, of the neighbor, ofthe enemy, of the bad man, of the realityitself; the neighbor, the love ofneighbor, then becomes his God, for it is through it that one attains thepeace of soul, the beatitude, the feelingof power: that one lives in thekingdom of God. As clarifies Nietzsche: the neighbor [in Jesus] istransfigured into a God (because the feeling of love is revealed in hispresence). [15] At another moment: Jesus is[becomes] the neighbor, since he wasrethought as a deity, as exciting cause of a feeling of power. [16] [1] Doctoral student in Philosophy at UniversidadeEstadual de Campinas (Unicamp), Campinas, Sao Paulo, Brazil. Scholar ofCNPq(allandavy@hotmail.com). [2] Hyperexcitability is aconcept found by Nietzsche in the work of the French physician Charles Fere. Cf.Fere, Charles. Sensationet mouvement: etudesexperimentales de psycho-mecanique. Paris: Felix Alcan, 1887. Fere, Charles. Degenerescence et criminalite: Essaiphysiologique. (BN) Paris: FelixAlcan, 1888.[3] Cf. Nietzsche, Friedrich. TheAntichrist. In: The portable Nietzsche. Selected and translated, with an introduction, prefaces and notes by Walter Kaufman. Nova York:Vinking Penguin, 1982, p. 602.[4] Cf. Nietzsche, Friedrich. Kritische Studienausgabe. Herausgegeben von Giorgio Colli und Mazino Montinari.Berlin/Munchen/New York: Walter de Gruyter/DTV, Band 13, 1988.[5] The fact of this love, oreven the fact of evangel did not be a complete exclusiveness of Jesus, butindeed a common reality to a kind of little people who lived in Palestine atthat time, was already regarded as a historical fact since Ernest Renan,likewise, since quite a time, historians have been calling attention to theexistence of several predecessors of Jesus, this is actually an importantargument for those who oppose the historical existence of Jesus.[6] Who alone has good reason tolie his way out of reality? He who suffers from it. But to suffer from realityis to be a piece of reality that has come to grief (The Antichrist 15).[7] This is a discussion found inthe work of Fere.[8]Cf. Ecce Homo, Why I am so wise 6.[9] FP 14 [130] springof 1888. Cf. 1 Epistle ofJohn 3:1.[10] FP 14 [130] spring of 1888.[11]Idem.[12] Nietzsche found this conceptin the work of Alexandre