Kitabı oku: «Human, All-Too-Human: A Book For Free Spirits; Part II»
Translator's Introduction
The publication of Human, all-too-Human extends over the period 1878-1880. Of the two divisions which constitute the Second Part, “Miscellaneous Maxims and Opinions” appeared in 1879, and “The Wanderer and his Shadow” in 1880, Nietzsche being then in his thirty-sixth year. The Preface was added in 1886. The whole book forms Nietzsche's first lengthy contribution to literature. His previous works comprise only the philological treatises, The Birth of Tragedy, and the essays on Strauss, Schopenhauer, and Wagner in Thoughts out of Season.
With the volumes of Human, all-too-Human Nietzsche appears for the first time in his true colours as philosopher. His purely scholarly publications, his essays in literary and musical criticism – especially the essay on Richard Wagner at Bayreuth – had, of course, foreshadowed his work as a thinker.
These efforts, however, had been mere fragments, from which hardly any one could observe that a new philosophical star had arisen on the horizon. But by 1878 the period of transition had definitely set in. Outwardly, the new departure is marked by Nietzsche's resignation in that year of his professorship at Bâle – a resignation due partly to ill-health, and partly to his conviction that his was a voice that should speak not merely to students of philology, but to all mankind.
Nietzsche himself characterises Human, all-too-Human as “the monument of a crisis.” He might as fitly have called it the first-fruits of a new harvest. Now, for the first time, he practises the form which he was to make so peculiarly his own. We are told – and we may well believe – that the book came as a surprise even to his most intimate friends. Wagner had already seen how matters stood at the publication of the first part, and the gulf between the two probably widened on the appearance of the Second Part.
Several aphorisms are here, varying in length as in subject, and ranging over the whole human province – the emotions and aspirations, the religions and cultures and philosophies, the arts and literatures and politics of mankind. Equally varied is the range of style, the incisive epigram and the passage of pure poetry jostling each other on the same page. In this curious power of alternating between cynicism and lyricism, Nietzsche appears as the prose counterpart of Heine.
One or two of the aphorisms are of peculiar interest to English readers. The essay (as it may almost be called) on Sterne (p. 60, No. 113) does ample justice, if not more than justice, to that wayward genius. The allusion to Milton (p. 77, No. 150) will come as somewhat of a shock to English readers, especially to those who hold that in Milton Art triumphed over Puritanism. It should be remembered, however, that Nietzsche's view coincides with Goethe's. The dictum that Shakespeare's gold is to be valued for its quantity rather than its quality (p. 81, No. 162) also betrays a certain exclusiveness – a legacy from that eighteenth-century France which appealed so strongly to Nietzsche on its intellectual side. To Nietzsche, as to Voltaire, Shakespeare is after all “the great barbarian.”
The title of the book may be explained from a phrase in Thus Spake Zarathustra: “Verily, even the greatest I found – all-too-human.” The keynote of these volumes is indeed disillusion and destruction. Nor is this to be wondered at, for all men must sweep away the rubbish before they can build. Hence we find here little of the constructive philosophy of Nietzsche – so far as he had a constructive philosophy. The Superman appears but faintly, the doctrine of Eternal Recurrence not at all. For this very reason, Human, all-too-Human is perhaps the best starting-point for the study of Nietzsche. The difficulties in style and thought of the later work – difficulties that at times become well-nigh insuperable in Thus Spake Zarathustra– are here practically absent. The book may, in fact, almost be described as “popular,” bearing the same relation to Nietzsche's later productions as Wagner's Tannhäuser and Lohengrin bear to the Ring.
The translator's thanks are due to Mr. Thomas Common for his careful revision of the manuscript and many valuable suggestions.
P. V. C.
Preface
1
One should only speak where one cannot remain silent, and only speak of what one has conquered– the rest is all chatter, “literature,” bad breeding. My writings speak only of my conquests, “I” am in them, with all that is hostile to me, ego ipsissimus, or, if a more haughty expression be permitted, ego ipsissimum. It may be guessed that I have many below me… But first I always needed time, convalescence, distance, separation, before I felt the stirrings of a desire to flay, despoil, lay bare, “represent” (or whatever one likes to call it) for the additional knowledge of the world, something that I had lived through and outlived, something done or suffered. Hence all my writings, – with one exception, important, it is true, – must be ante-dated– they always tell of a “behind-me.” Some even, like the first three Thoughts out of Season, must be thrown back before the period of creation and experience of a previously published book (The Birth of Tragedy in the case cited, as any one with subtle powers of observation and comparison could not fail to perceive). That wrathful outburst against the Germanism, smugness, and raggedness of speech of old David Strauss, the contents of the first Thought out of Season, gave a vent to feelings that had inspired me long before, as a student, in the midst of German culture and cultured Philistinism (I claim the paternity of the now much used and misused phrase “cultured Philistinism”). What I said against the “historical disease” I said as one who had slowly and laboriously recovered from that disease, and who was not at all disposed to renounce “history” in the future because he had suffered from her in the past. When in the third Thought out of Season I gave expression to my reverence for my first and only teacher, the great Arthur Schopenhauer – I should now give it a far more personal and emphatic voice – I was for my part already in the throes of moral scepticism and dissolution, that is, as much concerned with the criticism as with the study of all pessimism down to the present day. I already did not believe in “a blessed thing,” as the people say, not even in Schopenhauer. It was at this very period that an unpublished essay of mine, “On Truth and Falsehood in an Extra-Moral Sense,” came into being. Even my ceremonial oration in honour of Richard Wagner, on the occasion of his triumphal celebration at Bayreuth in 1876 – Bayreuth signifies the greatest triumph that an artist has ever won – a work that bears the strongest stamp of “individuality,” was in the background an act of homage and gratitude to a bit of the past in me, to the fairest but most perilous calm of my sea-voyage … and as a matter of fact a severance and a farewell. (Was Richard Wagner mistaken on this point? I do not think so. So long as we still love, we do not paint such pictures, we do not yet “examine,” we do not place ourselves so far away as is essential for one who “examines.” “Examining needs at least a secret antagonism, that of an opposite point of view,” it is said on page 46 of the above-named work itself, with an insidious, melancholy application that was perhaps understood by few.) The composure that gave me the power to speak after many intervening years of solitude and abstinence, first came with the book, Human, All-too Human, to which this second preface and apologia1 is dedicated. As a book for “free spirits” it shows some trace of that almost cheerful and inquisitive coldness of the psychologist, who has behind him many painful things that he keeps under him, and moreover establishes them for himself and fixes them firmly as with a needle-point. Is it to be wondered at that at such sharp, ticklish work blood flows now and again, that indeed the psychologist has blood on his fingers and not only on his fingers?
2
The Miscellaneous Maxims and Opinions were in the first place, like The Wanderer and His Shadow, published separately as continuations and appendices to the above-mentioned human, all-too human Book for Free Spirits: and at the same time, as a continuation and confirmation of an intellectual cure, consisting in a course of anti-romantic self-treatment, such as my instinct, which had always remained healthy, had itself discovered and prescribed against a temporary attack of the most dangerous form of romantics. After a convalescence of six years I may well be permitted to collect these same writings and publish them as a second volume of Human, All-too Human. Perhaps, if surveyed together, they will more clearly and effectively teach their lesson – a lesson of health that may be recommended as a disciplina voluntatis to the more intellectual natures of the rising generation. Here speaks a pessimist who has often leaped out of his skin but has always returned into it, thus, a pessimist with goodwill towards pessimism – at all events a romanticist no longer. And has not a pessimist, who possesses this serpentine knack of changing his skin, the right to read a lecture to our pessimists of to-day, who are one and all still in the toils of romanticism? Or at least to show them how it is – done?
3
It was then, in fact, high time to bid farewell, and I soon received proof. Richard Wagner, who seemed all-conquering, but was in reality only a decayed and despairing romantic, suddenly collapsed, helpless and broken, before the Christian Cross… Was there not a single German with eyes in his head and sympathy in his heart for this appalling spectacle? Was I the only one whom he caused – suffering? In any case, the unexpected event illumined for me in one lightning flash the place that I had abandoned, and also the horror that is felt by every one who is unconscious of a great danger until he has passed through it. As I went forward alone, I shuddered, and not long afterwards I was ill, or rather more than ill – weary: weary from my ceaseless disappointment about all that remained to make us modern men enthusiastic, at the thought of the power, work, hope, youth, love, flung to all the winds: weary from disgust at the effeminacy and undisciplined rhapsody of this romanticism, at the whole tissue of idealistic lies and softening of conscience, which here again had won the day over one of the bravest of men: last, and not least, weary from the bitterness of an inexorable suspicion – that after this disappointment I was doomed to mistrust more thoroughly, to despise more thoroughly, to be alone more thoroughly than ever before. My task – whither had it flown? Did it not look now as if my task were retreating from me and as if I should for a long future period have no more right to it? What was I to do to endure this most terrible privation? – I began by entirely forbidding myself all romantic music, that ambiguous, pompous, stifling art, which robs the mind of its sternness and its joyousness and provides a fertile soil for every kind of vague yearning and spongy sensuality. “Cave musicam” is even to-day my advice to all who are enough of men to cling to purity in matters of the intellect. Such music enervates, softens, feminises, its “eternal feminine” draws us —down!2 My first suspicion, my most immediate precaution, was directed against romantic music. If I hoped for anything at all from music, it was in the expectation of the coming of a musician bold, subtle, malignant, southern, healthy enough to take an immortal revenge upon that other music.
4
Lonely now and miserably self-distrustful, I took sides, not without resentment, against myself and for everything that hurt me and was hard to me. Thus I once more found the way to that courageous pessimism that is the antithesis of all romantic fraud, and, as it seems to me to-day, the way to “myself,” to my task. That hidden masterful Something, for which we long have no name until at last it shows itself as our task – that tyrant in us exacts a terrible price for every attempt that we make to escape him or give him the slip, for every premature act of self-constraint, for every reconciliation with those to whom we do not belong, for every activity, however reputable, which turns us aside from our main purpose, yes, even for every virtue that would fain protect us from the cruelty of our most individual responsibility. “Disease” is always the answer when we wish to have doubts of our rights to our own task, when we begin to make it easier for ourselves in any way. How strange and how terrible! It is our very alleviations for which we have to make the severest atonement! And if we want to return to health, we have no choice left – we must load ourselves more heavily than we were ever laden before.
5
It was then that I learnt the hermitical habit of speech acquired only by the most silent and suffering. I spoke without witnesses, or rather indifferent to the presence of witnesses, so as not to suffer from silence, I spoke of various things that did not concern me in a style that gave the impression that they did. Then, too, I learnt the art of showing myself cheerful, objective, inquisitive in the presence of all that is healthy and evil – is this, in an invalid, as it seems to me, his “good taste”? Nevertheless, a more subtle eye and sympathy will not miss what perhaps gives a charm to these writings – the fact that here speaks one who has suffered and abstained in such a way as if he had never suffered or abstained. Here equipoise, composure, even gratitude towards life shall be maintained, here rules a stern, proud, ever vigilant, ever susceptible will, which has undertaken the task of defending life against pain and snapping off all conclusions that are wont to grow like poisonous fungi from pain, disappointment, satiety, isolation and other morasses. Perhaps this gives our pessimists a hint to self-examination? For it was then that I hit upon the aphorism, “a sufferer has as yet no right to pessimism,” and that I engaged in a tedious, patient campaign against the unscientific first principles of all romantic pessimism, which seeks to magnify and interpret individual, personal experiences into “general judgments,” universal condemnations – it was then, in short, that I sighted a new world. Optimism for the sake of restitution, in order at some time to have the right to become a pessimist – do you understand that? Just as a physician transfers his patient to totally strange surroundings, in order to displace him from his entire “past,” his troubles, friends, letters, duties, stupid mistakes and painful memories, and teaches him to stretch out hands and senses towards new nourishment, a new sun, a new future: so I, as physician and invalid in one, forced myself into an utterly different and untried zone of the soul, and particularly into an absorbing journey to a strange land, a strange atmosphere, into a curiosity for all that was strange. A long process of roaming, seeking, changing followed, a distaste for fixity of any kind – a dislike for clumsy affirmation and negation: and at the same time a dietary and discipline which aimed at making it as easy as possible for the soul to fly high, and above all constantly to fly away. In fact a minimum of life, an unfettering from all coarser forms of sensuality, an independence in the midst of all marks of outward disfavour, together with the pride in being able to live in the midst of all this disfavour: a little cynicism perhaps, a little of the “tub of Diogenes,” a good deal of whimsical happiness, whimsical gaiety, much calm, light, subtle folly, hidden enthusiasm – all this produced in the end a great spiritual strengthening, a growing joy and exuberance of health. Life itself rewards us for our tenacious will to life, for such a long war as I waged against the pessimistic weariness of life, even for every observant glance of our gratitude, glances that do not miss the smallest, most delicate, most fugitive gifts… In the end we receive Life's great gifts, perhaps the greatest it can bestow – we regain our task.
6
Should my experience – the history of an illness and a convalescence, for it resulted in a convalescence – be only my personal experience? and merely just my “Human, All-too-human”? To-day I would fain believe the reverse, for I am becoming more and more confident that my books of travel were not penned for my sole benefit, as appeared for a time to be the case. May I, after six years of growing assurance, send them once more on a journey for an experiment? – May I commend them particularly to the ears and hearts of those who are afflicted with some sort of a “past,” and have enough intellect left to suffer even intellectually from their past? But above all would I commend them to you whose burden is heaviest, you choice spirits, most encompassed with perils, most intellectual, most courageous, who must be the conscience of the modern soul and as such be versed in its science:3 in whom is concentrated all of disease, poison or danger that can exist to-day: whose lot decrees that you must be more sick than any individual because you are not “mere individuals”: whose consolation it is to know and, ah! to walk the path to a new health, a health of to-morrow and the day after: you men of destiny, triumphant, conquerors of time, the healthiest and the strongest, you good Europeans!
7
To express finally in a single formula my opposition to the romantic pessimism of the abstinent, the unfortunate, the conquered: there is a will to the tragic and to pessimism, which is a sign as much of the severity as of the strength of the intellect (taste, emotion, conscience). With this will in our hearts we do not fear, but we investigate ourselves the terrible and the problematical elements characteristic of all existence. Behind such a will stand courage and pride and the desire for a really great enemy. That was my pessimistic outlook from the first – a new outlook, methinks, an outlook that even at this day is new and strange? To this moment I hold to it firmly and (if it will be believed) not only for myself but occasionally against myself… You would prefer to have that proved first? Well, what else does all this long preface – prove?
Sils-Maria, Upper Engadine,
September, 1886.
Part I. Miscellaneous Maxims And Opinions
1
To the Disillusioned in Philosophy. – If you hitherto believed in the highest value of life and now find yourselves disillusioned, must you immediately get rid of life at the lowest possible price?
2
Overnice. – One can even become overnice as regards the clearness of concepts. How disgusted one is then at having truck with the half-clear, the hazy, the aspiring, the doubting! How ridiculous and yet not mirth-provoking is their eternal fluttering and straining without ever being able to fly or to grasp!
3
The Wooers of Reality. – He who realises at last how long and how thoroughly he has been befooled, embraces out of spite even the ugliest reality. So that in the long run of the world's history the best men have always been wooers of reality, for the best have always been longest and most thoroughly deceived.
4
Advance of Freethinking. – The difference between past and present freethinking cannot better be characterised than by that aphorism for the recognition and expression of which all the fearlessness of the eighteenth century was needed, and which even then, if measured by our modern view, sinks into an unconscious naïveté. I mean Voltaire's aphorism, “croyez-moi, mon ami, l'erreur aussi a son mérite.”
5
A Hereditary Sin of Philosophers. – Philosophers have at all times appropriated and corrupted the maxims of censors of men (moralists), by taking them over without qualification and trying to prove as necessary what the moralists only meant as a rough indication or as a truth suited to their fellow-countrymen or fellow-townsmen for a single decade. Moreover, the philosophers thought that they were thereby raising themselves above the moralists! Thus it will be found that the celebrated teachings of Schopenhauer as to the supremacy of the will over the intellect, of the immutability of character, the negativity of pleasure – all errors, in the sense in which he understands them – rest upon principles of popular wisdom enunciated by the moralists. Take the very word “will,” which Schopenhauer twisted so as to become a common denotation of several human conditions and with which he filled a gap in the language (to his own great advantage, in so far as he was a moralist, for he became free to speak of the will as Pascal had spoken of it). In the hands of its creator, Schopenhauer's “will,” through the philosophic craze for generalisation, already turned out to be a bane to knowledge. For this will was made into a poetic metaphor, when it was held that all things in nature possess will. Finally, that it might be applied to all kinds of disordered mysticism, the word was misused by a fraudulent convention. So now all our fashionable philosophers repeat it and seem to be perfectly certain that all things have a will and are in fact One Will. According to the description generally given of this All-One-Will, this is much as if one should positively try to have the stupid Devil for one's God.
6
Against Visionaries. – The visionary denies the truth to himself, the liar only to others.
7
Enmity to Light. – If we make it clear to any one that, strictly, he can never speak of truth, but only of probability and of its degrees, we generally discover, from the undisguised joy of our pupil, how greatly men prefer the uncertainty of their intellectual horizon, and how in their heart of hearts they hate truth because of its definiteness. – Is this due to a secret fear felt by all that the light of truth may at some time be turned too brightly upon themselves? To their wish to be of some consequence, and accordingly their concealment from the world of what they are? Or is it to be traced to their horror of the all-too brilliant light, to which their crepuscular, easily dazzled, bat-like souls are not accustomed, so that hate it they must?
8
Christian Scepticism. – Pilate, with his question, “What is Truth?” is now gleefully brought on the scene as an advocate of Christ, in order to cast suspicion on all that is known or knowable as being mere appearance, and to erect the Cross on the appalling background of the Impossibility of Knowledge.
9
“Natural Law,” a Phrase of Superstition. – When you talk so delightedly of Nature acting according to law, you must either assume that all things in Nature follow their law from a voluntary obedience imposed by themselves – in which case you admire the morality of Nature: or you are enchanted with the idea of a creative mechanician, who has made a most cunning watch with human beings as accessory ornaments. – Necessity, through the expression, “conformity to law,” then becomes more human and a coign of refuge in the last instance for mythological reveries.
10
Fallen Forfeit to History. – All misty philosophers and obscurers of the world, in other words all metaphysicians of coarse or refined texture are seized with eyeache, earache, and toothache when they begin to suspect that there is truth in the saying: “All philosophy has from now fallen forfeit to history.” In view of their aches and pains we may pardon them for throwing stones and filth at him who talks like this, but this teaching may itself thereby become dirty and disreputable for a time and lose in effect.
11
The Pessimist of the Intellect. – He whose intellect is really free will think freely about the intellect itself, and will not shut his eyes to certain terrible aspects of its source and tendency. For this reason others will perhaps designate him the bitterest opponent of free thought and give him that dreadful, abusive name of “pessimist of the intellect”: accustomed as they are to typify a man not by his strong point, his pre-eminent virtue, but by the quality that is most foreign to his nature.
12
The Metaphysicians' Knapsack. – To all who talk so boastfully of the scientific basis of their metaphysics it is best to make no reply. It is enough to tug at the bundle that they rather shyly keep hidden behind their backs. If one succeeds in lifting it, the results of that “scientific basis” come to light, to their great confusion: a dear little “God,” a genteel immortality, perhaps a little spiritualism, and in any case a complicated mass of poor-sinners'-misery and pharisee-arrogance.
13
Occasional Harmfulness of Knowledge. – The utility involved in the unchecked investigation of knowledge is so constantly proved in a hundred different ways that one must remember to include in the bargain the subtler and rarer damage which individuals must suffer on that account. The chemist cannot avoid occasionally being poisoned or burnt at his experiments. What applies to the chemist, is true of the whole of our culture. This, it may be added, clearly shows that knowledge should provide itself with healing balsam against burns and should always have antidotes ready against poisons.
14
The Craving of the Philistine. – The Philistine thinks that his most urgent need is a purple patch or turban of metaphysics, nor will he let it slip. Yet he would look less ridiculous without this adornment.
15
Enthusiasts. – With all that enthusiasts say in favour of their gospel or their master they are defending themselves, however much they comport themselves as the judges and not the accused: because they are involuntarily reminded almost at every moment that they are exceptions and have to assert their legitimacy.
16
The Good Seduces to Life. – All good things, even all good books that are written against life, are strong means of attraction to life.
17
The Happiness of the Historian. – “When we hear the hair-splitting metaphysicians and prophets of the after-world speak, we others feel indeed that we are the ‘poor in spirit,’ but that ours is the heavenly kingdom of change, with spring and autumn, summer and winter, and theirs the after-world, with its grey, everlasting frosts and shadows.” Thus soliloquised a man as he walked in the morning sunshine, a man who in his pursuit of history has constantly changed not only his mind but his heart. In contrast to the metaphysicians, he is happy to harbour in himself not an “immortal soul” but many mortal souls.
18
Three Varieties of Thinkers. – There are streaming, flowing, trickling mineral springs, and three corresponding varieties of thinkers. The layman values them by the volume of the water, the expert by the contents of the water – in other words, by the elements in them that are not water.
19
The Picture of Life. – The task of painting the picture of life, often as it has been attempted by poets and philosophers, is nevertheless irrational. Even in the hands of the greatest artist-thinkers, pictures and miniatures of one life only – their own – have come into being, and indeed no other result is possible. While in the process of developing, a thing that develops, cannot mirror itself as fixed and permanent, as a definite object.
20
Truth will have no Gods before it. – The belief in truth begins with the doubt of all truths in which one has previously believed.
21
Where Silence is Required. – If we speak of freethinking as of a highly dangerous journey over glaciers and frozen seas, we find that those who do not care to travel on this track are offended, as if they had been reproached with cowardice and weak knees. The difficult, which we find to be beyond our powers, must not even be mentioned in our presence.
22
Historia in Nuce.– The most serious parody I ever heard was this: “In the beginning was the nonsense, and the nonsense was with God, and the nonsense was God.”4
23
Incurable. – The idealist is incorrigible: if he be thrown out of his Heaven, he makes himself a suitable ideal out of Hell. Disillusion him, and lo! he will embrace disillusionment with no less ardour than he recently embraced hope. In so far as his impulse belongs to the great incurable impulses of human nature, he can bring about tragic destinies and later become a subject for tragedy himself, for such tragedies as deal with the incurable, implacable, inevitable in the lot and character of man.
24
Applause Itself as the Continuation of the Play. – Sparkling eyes and an amiable smile are the tributes of applause paid to all the great comedy of world and existence – but this applause is a comedy within a comedy, meant to tempt the other spectators to a plaudite amici.
25
Courage for Tedium. – He who has not the courage to allow himself and his work to be considered tedious, is certainly no intellect of the first rank, whether in the arts or in the sciences. – A scoffer, who happened for once in a way to be a thinker, might add, with a glance at the world and at history: “God did not possess this courage, for he wanted to make and he made all things so interesting.”
26
From the Most Intimate Experience of the Thinker. – Nothing is harder for a man than to conceive of an object impersonally, I mean to see in it an object and not a person. One may even ask whether it is possible for him to dispense for a single moment with the machinery of his instinct to create and construct a personality. After all, he associates with his thoughts, however abstract they may be, as with individuals, against whom he must fight or to whom he must attach himself, whom he must protect, support and nourish. Let us watch or listen to ourselves at the moment when we hear or discover a new idea. Perhaps it displeases us because it is so defiant and so autocratic, and we unconsciously ask ourselves whether we cannot place a contradiction of it by its side as an enemy, or fasten on to it a “perhaps” or a “sometimes”: the mere little word “probably” gives us a feeling of satisfaction, for it shatters the oppressive tyranny of the unconditional. If, on the other hand, the new idea enters in gentle shape, sweetly patient and humble, and falling at once into the arms of contradiction, we put our autocracy to the test in another way. Can we not come to the aid of this weak creature, stroke it and feed it, give it strength and fulness, and truth and even unconditionality? Is it possible for us to show ourselves parental or chivalrous or compassionate towards our idea? – Then again, we see here a judgment and there a judgment, sundered from each other, never looking at or making any movement towards each other. So we are tickled by the thought, whether it be not here feasible to make a match, to draw a conclusion, with the anticipation that if a consequence follows this conclusion it is not only the two judgments united in wedlock but the matchmakers that will gain honour. If, however, we cannot acquire a hold upon that thought either on the path of defiance and ill-will or on that of good-will (if we hold it to be true) – then we submit to it and do homage to it as a leader and a prince, give it a chair of honour, and speak not of it without a flourish of trumpets: for we are bright in its brightness. Woe to him who tries to dim this brightness! Perhaps we ourselves one day grow suspicious of our idea. Then we, the indefatigable “king-makers” of the history of the intellect, cast it down from its throne and immediately exalt its adversary. Surely if this be considered and thought out a little further, no one will speak of an “absolute impulse to knowledge”!
