Christianity answers some of the most complicated questions dogging the scientists and intellectuals of today in simple, and absolutist ways. Nietzsche rallies against the absolutism of Monotheism and Christianity specifically through his use of irony and allusion. Nietzsche argues that “God is such an obvious and crass solution… He is really nothing but a coarse commandment against us: ye shall not think! . . . I am much more interested in another questions with the ‘Salvation of humanity’ depends much more than upon any piece of theological curiosity: the question of nutrition.” Nietzsche uses allusion and irony simultaneously when he alludes to the Ten Commandments in illuminating how the idea of God relegates humanity into a position of unthinking with the commandment “Ye shall not think” followed by ironically declaring that the topic of nutrition is more essential to the “Salvation of humanity” than is theology. The allusion links the “God” in question to Christianity in the reader’s mind, then associates the ressentiment of Christianity insinuated by the commandment "ye shall not think" upon critical thought. The ironic statement following immediately after then undermines the authority that the reader associates with the institutionalized behemoth of Christianity. As a result, Nietzsche disarms his reader’s preconceptions and makes them more receptive to his argument, a necessary step as Nietzsche’s target audience is one that has not previously considered the stifling effects and ressentiment of monotheism, and perhaps even prescribes to the beliefs of a monotheistic religion.
Nietzsche, following the disarmament of his reader's potential conditions of rebuttal, then launches into a metaphor later in the essay that challenges his reader's preconceptions. Nietzsche asserts that “All the things men have valued with such earnestness heretofore are not even realities; they are mere fantasies, or, more strictly speaking, lies arising from the evil instincts of diseased and, in the deepest sense, harmful natures-all the concepts, ‘God,’ ‘soul,’ ‘virtue,’ sin,’ ‘Beyond,’ ‘truth,’ ‘eternal life.’” Nietzsche’s metaphor occurs when he compares “all the things men have valued” to “mere fantasies,” and later reveals that the values he refers to are all concepts referring to the supernatural and monotheistic. This metaphor which challenges the long-held beliefs and assumptions of his Judeo-Christian audience, without the disarming use of allusion and irony earlier in the essay, would normally cause the reader to disregard Nietzsche’s argument explicated immediately following the metaphor, that “All questions of politics, of the social order, of education, have been falsified from top to bottom, because… people were taught to despise the "details," more properly, the fundamentals of life.” Nietzsche’s essential argument is that monotheistic religion has stifled scientific discovery through ressentiment by discouraging curiosity and instead offering the cookie-cutter explination that all natural phenomena is the work of God.
Nietzsche’s argument in “Why I am so clever” is similar to the one made by the “death of god” in his earlier work The Gay Science, that the death of the monotheistic god results in the birth of a pagan polytheistic pantheon of infinitely many gods and goddesses affording an infinite amount of possibilities for the universe. In an interpretation that is more useful to modern-day readers of Nietzsche’s work, the “death of god” opens humanity to rejecting the ressentimentality of Christianity and all religions through their dissolution into mythology, thus opening humanity up to the infinitely many scientific possibilities regarding the nature of life and the universe which hitherto have been stifled by belief in God.