Nietzsche's main desire was to live the real life and make his home not in an imaginary Utopia but in this actual world of ours. He reproached the philosophers as well as the religious leaders and ethical teachers for trying to make mankind believe that the teal world is purely phenomenal, for replacing it by the world of thought which they called "the true world" or the world of truth. To Nietzsche the typical philosopher is Plato. He and all his followers are accused of hypocrisy for making people believe that "the true world" of their own fiction is real and that man's ambition should be to attain to this "true world" (the world of philosophy, of science, of art, of ethical ideals) built above the real world. Nietzsche means to shatter all the idols of the past, and he has come to the conclusion that even the scientists were guilty of the same fault as the philosophers. They erected a world of thought, of subjective conception from the materials of the real world, and so he denounces even their attempts at constructing a "true world" as either a self-mystification or a lie. It is as imaginary as the world of the priest. In order to lead a life worthy of the "overman," we should assert ourselves and feel no longer hampered by rules of conduct or canons of logic or by any consideration for truth. With all his hatred of religion, Nietzsche was nevertheless an intensely religious character, and knowing that he could not clearly see a connection between his so-called "real world" and his actual surroundings, he developed all the symptoms of religious fanaticism which characterizes religious leaders of all ages. He indulged in a mystic ecstacy, preaching it as the essential feature of his philosophy, and his Dionysiac enthusiasm is not the least of the intoxicants which are contained in his thought and bring so many poetical and talented but immature minds under his control. It is obvious that "the real world" of Nietzsche is more unreal than "the true world" of philosophy and of religion which he denounces as fictitious, but he was too naive and philosophically crude to see this. Nietzsche's "real world" is a fabric of his own personal imagination, while the true world of science is at least a thought-construction of the world which pictures facts with objective exactness; it is controlled by experience and can be utilized in practical life; it is subject to criticism and its propositions are being constantly tested either to be refuted or verified. Nietzsche's "real world" is the hope (and perhaps not even a desirable hope) of a feverish brain whose action is influenced by a decadent body.