He describes security as a tool used by ascetic priests to separate the sick people, who are the unfortunate, the downtrodden and the broken ones, from the healthy people, who are the noble ones. These sick people blame their sufferings on the healthy people out of envy until the healthy ones, who have compassion for human beings, also become sick by witnessing too much grievances. They feel disgraceful to be happy as when there is too much misery in the world. Thus, resentment by sick ones calls upon the ascetic priests for an action. These priests use ascetic ideals as a means of treatment, and "ascetic ideal [produces] excess of feelings." These excess of feelings can temporarily relieve the sick person, but "every such excess of emotion has to be paid for afterwards," making people more and more miserable as time passes because the excess of feelings only removes the pains temporarily (GM, III, 20). Thus, security as a means to minimize pain and unpleasure is, in fact, asking for more pain and unpleasure in the end. As a result, man's future can be a better one if security is not desired.
Man's ambivalence between Eros (love) and instinct of death leads to unhappiness from the suffering of the sense of guilt that arises from the interaction of those two. According to Freud, a person's Eros comes from the love for someone who protects him or her. Death instinct, on the other hand, creates a person to be aggressive toward the external world. A child, when prevented from their instinct of aggressiveness for the first time, develops a feeling of aggression toward the authority, which is his father. This authority, when internalized, is called super-ego, which is omniscient. However, the father also protects the child. .
As a result, children develop a fear of loss of love, called bad conscience, toward their father. Yet, their aggression toward their father creates in them the desire to go against them.