So far we have followed the course of the hermeneutics of suspicion from its prehistory in the modern accommodationist theology first exemplified in Kant's Religion within the Limits of Reason Alone, through its founding by Feuerbach, and its flowering in the “masters of suspicion,” Marx, Freud, and Nietzsche. The previous chapter focused on what might be called the modernist Nietzsche, who attacks Christian faith and morality in the name of nature, reality, and health. Despite great differences among the classic nineteenth-century varieties of suspicion, they can all be classified as variations on the theme of “false consciousness.” As we have noted, however, the case of Nietzsche is different – more complicated but also more interesting – because he stands as a kind of Janus figure at the threshold of postmodernity. His voice has come to be heard today, in the twilight of modernity, not as the radical Aufklärer denouncing the Christian fiction, but rather as one who declares that “there are no facts, only interpretations.” Whether the two Nietzsches can be reconciled is an interesting question in its own right but not one that will concern us here.