Perhaps communism may even have been a viable solution to the problems of the unequal distribution of wealth that characterized the industrial age, i… - Jordan Peterson

You plunge into that underworld space, and that's also where you begin to nurse feelings of resentment and aggrievement and murder and homicide—and even worse. If people are betrayed enough, they become obsessed with the futility of Being itself, and they go to places where perhaps no one would ever want to go if they were in their right mind. And they begin to nurse fantasies of the ultimate revenge, and that's a horrible place to be. That's hell. That's why hell has always been a suburb of the underworld, because if you get plunged into a situation that you don't understand, and things are not good for you anymore, it's only one step from being completely confused, to being completely outraged and resentful, and then it's only one step from there to really looking for revenge.
And that can take you places—well, that merely to imagine properly can be traumatic. And I've seen that with people many times. And I think that anybody who uses their imagination on themselves can see how that happens, because I can't imagine that there is a single person in the room who hasn't nursed fairly intense fantasies of revenge, at least at one point in their life—and usually for what appear to be good reasons. It can shake your faith in Being to be betrayed, but if it shakes it so badly that you turn against Being itself, that's certainly no solution. All it does is make everything that's bad even worse.

Dogmatic belief in the central axioms of Christianity (that Christ’s crucifixion redeemed the world; that salvation was reserved for the hereafter; that salvation could not be achieved through works) had three mutually reinforcing consequences: First, devaluation of the significance of earthly life, as only the hereafter mattered. This also meant that it had become acceptable to overlook and shirk responsibility for the suffering that existed in the here-and-now; Second, passive acceptance of the status quo, because salvation could not be earned in any case through effort in this life (a consequence that Marx also derided, with his proposition that religion was the opiate of the masses); and, finally, third, the right of the believer to reject any real moral burden (outside of the stated belief in salvation through Christ), because the Son of God had already done all the important work. It was for such reasons that Dostoevsky, who was a great influence on Nietzsche, also criticized institutional Christianity (although he arguably managed it in a more ambiguous but also more sophisticated manner).

We believe that in reducing the scope and importance of our errors, we are properly humble; in truth, we are merely unwilling to bear the weight of our true responsibility.