Human All-Too-Human, Part 1. Фридрих Вильгельм Ницше
>Human All-Too-Human, Part 1 / Complete Works, Volume Six
INTRODUCTION
Nietzsche's essay, Richard Wagner in Bayreuth, appeared in 1876, and his next publication was his present work, which was issued in 1878. A comparison of the books will show that the two years of meditation intervening had brought about a great change in Nietzsche's views, his style of expressing them, and the form in which they were cast. The Dionysian, overflowing with life, gives way to an Apollonian thinker with a touch of pessimism. The long essay form is abandoned, and instead we have a series of aphorisms, some tinged with melancholy, others with satire, several, especially towards the end, with Nietzschian wit at its best, and a few at the beginning so very abstruse as to require careful study.
Since the Bayreuth festivals of 1876, Nietzsche had gradually come to see Wagner as he really was. The ideal musician that Nietzsche had pictured in his own mind turned out to be nothing more than a rather dilettante philosopher, an opportunistic decadent with a suspicious tendency towards Christianity. The young philosopher thereupon proceeded to shake off the influence which the musician had exercised upon him. He was successful in doing so, but not without a struggle, just as he had formerly shaken off the influence of Schopenhauer. Hence he writes in his autobiography:1 "Human, all-too-Human, is the monument of a crisis. It is entitled: 'A book for free spirits,' and almost every line in it represents a victory – in its pages I freed myself from everything foreign to my real nature. Idealism is foreign to me: the title says, 'Where you see ideal things, I see things which are only – human alas! all-too-human!' I know man better– the term 'free spirit' must here be understood in no other sense than this: a freed man, who has once more taken possession of himself."
The form of this book will be better understood when it is remembered that at this period Nietzsche was beginning to suffer from stomach trouble and headaches. As a cure for his complaints, he spent his time in travel when he could get a few weeks' respite from his duties at Basel University; and it was in the course of his solitary walks and hill-climbing tours that the majority of these thoughts occurred to him and were jotted down there and then. A few of them, however, date further back, as he tells us in the preface to the second part of this work. Many of them, he says, occupied his mind even before he published his first book, The Birth of Tragedy and several others, as we learn from his notebooks and posthumous writings, date from the period of the Thoughts out of Season.
It must be clearly understood, however, that Nietzsche's disease must not be looked upon in the same way as that of an ordinary man. People are inclined to regard a sick man as rancorous; but any one who rights with and conquers his disease, and even exploits it, as Nietzsche did, benefits thereby to an extraordinary degree. In the first place, he has passed through several stages of human psychology with which a healthy man is entirely unacquainted; e. g. he has learnt by introspection the spiteful and revengeful spirit of the sick man and his religion. Secondly, in his moments of freedom from pain and gloom his thoughts will be all the more brilliant.
In support of this last statement, one instance may be selected out of hundreds that could be adduced. Heinrich Heine spent the greater part of his life in exile from his native country, tortured by headaches, and finally dying in a foreign land as the result of a spinal disease. His splendid works were composed in his moments of respite from illness, and during the last years of his life, when his health was at its worst, he gave to the world his famous Romancero. We would likewise do well to recollect Goethe's saying:
Zart Gedicht, wie Regenbogen,
Wird nur auf dunkelm Grund gezogen.2
Thus neither the form of this book – so startling at first to those who have been brought up in the traditions of our own school – nor the treat all men as equals, and proclaim the establishment of equal rights:
so far a socialistic mode of thought which is based on justice is possible; but, as has been said, only within the ranks of the governing classes, which in this case practises justice with sacrifices and abnegations. On the other hand, to demand equality of rights, as do the Socialists of the subject caste, is by no means the outcome of justice, but of covetousness. If you expose bloody pieces of flesh to a beast, and then withdraw them again until it finally begins to roar, do you think that the roaring implies justice?
Theologians on the other hand, as may be expected, will find no such ready help in their difficulties from Nietzsche. They must, on the contrary, be on their guard against so alert an adversary – a duty which they are apparently not going to shirk; for theologians are amongst the most ardent students of Nietzsche in this country. Their attention may therefore be drawn to aphorism 630 of this book, dealing with convictions and their origin, which will no doubt be successfully refuted by the defenders of the true faith. In fact, there is not a single paragraph in the book that does not deserve careful study by all serious thinkers.
On the whole, however, this is a calm book, and those who are accustomed to Nietzsche the out-spoken Immoralist, may be somewhat astonished at the calm tone of the present volume. The explanation is that Nietzsche was now just beginning to walk on his own philosophical path. His life-long aim, the uplifting of the type man, was still in view, but the way leading towards it was once more uncertain. Hence the peculiarly calm, even melancholic, and what Nietzsche himself would call Apollonian, tinge of many of these aphorisms, so different from the style of his earlier and later writings. For this very reason, however, the book may appeal all the more to English readers, who are of course more Apollonian than Dionysian. Nietzsche is feeling his way, and these aphorisms represent his first steps. As such – besides having a high intrinsic value of themselves – they are enormous aids to the study of his character and temperament.
PREFACE
I have been told frequently, and always with great surprise, that there is something common and distinctive in all my writings, from the Birth of Tragedy to the latest published Prelude to a Philosophy of the Future. They all contain, I have been told, snares and nets for unwary birds, and an almost perpetual unconscious demand for the inversion of customary valuations and valued customs. What? Everything only – human-all-too-human? People lay down my writings with this sigh, not without a certain dread and distrust of morality itself, indeed almost tempted and encouraged to become advocates of the worst things: as being perhaps only the best disparaged? My writings have been called a school of suspicion and especially of disdain, more happily, also, a school of courage and even of audacity. Indeed, I myself do not think that any one has ever looked at the world with such a profound suspicion; and not only as occasional Devil's Advocate, but equally also, to speak theologically, as enemy and impeacher of God; and he who realises something of the consequences involved, in every profound suspicion, something of the chills and anxieties of loneliness to which every uncompromising difference of outlook condemns him who is affected therewith, will also understand how often I sought shelter in some kind of reverence or hostility, or scientificality or levity or stupidity, in order to recover from myself, and, as it were, to obtain temporary self-forgetfulness; also why, when I did not find what I needed, I was obliged to manufacture it, to counterfeit and to imagine it in a suitable manner (and what else have poets ever done? And for what purpose has all the art in the world existed?). What I always required most, however, for my cure and self-recovery, was the belief that I was not isolated in such circumstances, that I did not see in an isolated manner – a magic suspicion of relationship and similarity to others in outlook and desire, a repose in the confidence of friendship, a blindness in both parties without suspicion or note of interrogation, an enjoyment of foregrounds, and surfaces of the near and the nearest, of all that has colour, epidermis, and outside appearance. Perhaps I might be reproached in this respect for much "art" and fine false coinage; for instance, for voluntarily and knowingly shutting my eyes to Schopenhauer's blind will to morality at a time when I had become sufficiently clear-sighted about morality; also for deceiving myself about Richard Wagner's incurable romanticism, as if it were a beginning and not an end; also about the Greeks, also about the Germans and their future – and there would still probably be quite a long list of such
"Tender poetry, like rainbows, can appear only on a dark and sombre background." – J.M.K.