WHAT NIETZSCHE TAUGHT
By
WILLARD HUNTINGTON WRIGHT
I am writing for a race of men which does not yet exist: for "the lords of the earth." The Will to Power
NEW YORK
B. W. HUEBSCH
1915
TO
H. L. MENCKEN the critic who has given the greatest impetus to the study of Nietzsche in America
CONTENTS
PORTRAIT BUST OF NIETZSCHE BY PROFESSOR KARL DONNDORF, STUTTGART Frontispiece
INTRODUCTION I BIOGRAPHICAL SKETCH II "HUMAN, ALL-TOO-HUMAN," VOLS. I AND II III "THE DAWN OF DAY" IV "THE JOYFUL WISDOM" V "THUS SPAKE ZARATHUSTRA" VI "THE ETERNAL RECURRENCE" VII "BEYOND GOOD AND EVIL" VIII "THE GENEALOGY OF MORALS" IX "THE TWILIGHT OF THE IDOLS" X "THE ANTICHRIST" XI "THE WILL TO POWER," VOL. I XII "THE WILL TO POWER," VOL. II BIBLIOGRAPHY
INTRODUCTION
It is no longer possible to ignore the teachings of Friedrich Nietzsche, or to consider the trend of modern thought without giving the philosopher of the superman a prominent place in the list of thinkers who contributed to the store of present-day knowledge. His powerful and ruthless mind has had an influence on contemporary thought which even now, in the face of all the scholarly books of appreciation he has called forth, one is inclined to underestimate. No philosopher since Kant has left so undeniable an imprint on modern thought. Even Schopenhauer, whose influence coloured the greater part of Europe, made no such widespread impression. Nietzsche has penetrated into both England and America, two countries strangely impervious to rigorous philosophic ideals. Not only in ethics and literature do we find the moulding hand of Nietzsche at work, invigorating and solidifying; but in pedagogics and in art, in politics and religion, the influence of his doctrines is to be encountered. The books and essays in German elucidating his philosophy constitute a miniature library. Nearly as many books and articles have appeared in France, and the list of authors of these appreciations include many of the most noted modern scholars. Spain and Italy, likewise, have contributed works to an inquiry into his teachings; and in England and America numerous volumes dealing with the philosophy of the superman have appeared in recent years. In M. A. Mügge's excellent biography, "Friedrich Nietzsche: His Life and Work," there is appended a bibliography containing 850 titles, and this list by no means includes all the books and articles devoted to a consideration of this philosopher's doctrines.
In this regard one should note that this interest is not the result of a temporary popularity, such as that which has met the philosophical pieties of Henri Bergson. To the contrary, Nietzsche's renown is gaining ground daily among serious-minded scholars, and his adherents have already reached the dimensions of a small army. But despite this appreciation there is still current an enormous amount of ignorance concerning his teachings. The very manner in which he wrote tended to bring about misunderstandings. Viewed casually and without studious consideration, his books offer many apparent contradictions. His style, always elliptic and aphoristic, lends itself easily to quotation, and because of the startling and revolutionary nature of his utterances, many excerpts from his earlier works were widely circulated through the mediums of magazines and newspapers. These quotations, robbed of their context, very often gave rise to immature and erroneous judgments, with the result that the true meaning of his philosophy was often turned into false channels. Many of his best-known aphorisms have taken on strange and unearthly meanings, and often the reverse of his gospel has gained currency and masqueraded as the original canon.
To a great extent this misunderstanding has been unavoidable. Systematisers, ever eager to bend a philosopher's statements to their own ends, have found in Nietzsche's writings much material which, when carefully isolated, substantiated their own conclusions. On the other hand, the Christian moralists, sensing in Nietzsche a powerful and effective opponent, have attempted to disqualify his ethical system by presenting garbled portions of his attacks on Christianity, omitting all the qualifying passages. It is impossible, however, to understand any of Nietzsche's doctrines unless we consider them in their relation to the whole of his teachings.
Contrary to the general belief, Nietzsche was not simply a destructive critic and a formulator of impossible and romantic concepts. His doctrine of the superman, which seems to be the principal stumbling block in the way of a rationalistic interpretation of his philosophy, is no vague dream unrelated to present humanity. Nor was his chief concern with future generations. Nietzsche devoted his research to immediate conditions and to the origin of those conditions. And--what is of greater importance--he left behind him a very positive and consistent system of ethics--a workable and entirely comprehensible code of conduct to meet present-day needs. This system was not formulated with the precision which no doubt would have attached to it in its final form had he been able to complete the plans he had outlined. Yet there are few points in his code of ethics--and they are of minor importance--which cannot be found, clearly conceived and concisely stated, in the main body of his works. This system of conduct embraces every stage of society; and for the rulers to-day--the people for whom Nietzsche directly voiced his teachings--he outlines a method of outer conduct and a set of inner ideals which meet with every modern condition. His proposed ethical routine is not based on abstract reasoning and speculative conclusions. It is a practical code which has its foundation implanted in the dominating instincts of the organic and inorganic world. It is directly opposed to the prevailing code, and has for its ideal the fulness of life itself--life intensified to the highest degree, life charged with a maximum of beauty, power, enthusiasm, virility, wealth and intoxication. It is the code of strength and courage. Its goal is a race which will possess the hardier virtues of strength, confidence, exuberance and affirmation.
This ideal has been the source of many misunderstandings, and it is the errors which have arisen from the vicious and inept dissemination of his teachings, that I have striven to rectify in the present book. I have hoped to accomplish this by presenting the whole of Nietzsche's philosophy, as far as possible, in his own words. This has not been so difficult a matter. His writings, more than those of any other modern philosopher, offer opportunities for such treatment. There is no point in his entire system not susceptible to brief and clear quotation. Furthermore, his thought developed consistently and logically in straight-away, chronological order, so that at the conclusion of each book we find ourselves just so much further along the route of his thinking. Beginning with "Human, All-Too-Human," his first destructive volume, we can trace the gradual and concise pyramiding of his teachings, down to the last statement of his cardinal doctrine of will as set forth in the notes which comprise the second volume of "The Will to Power." Each one of the intervening books embodies new material: it is a distinct, yet co-ordinated, division in the great structure of his life's work. These books overlap one another in many instances, and develop points raised speculatively in former books, but they organise each other and lead one surely, if at times circuitously, to the crowning doctrines of his thought.
The majority of critics have chosen to systematise Nietzsche's teachings by separating the ideas in his different books, and by drawing together under specific captions (such as "religion," "the state," "education," etc.,) all the scattered material which relates to these different subjects. In many cases they have succeeded in offering a very coherent and consistent résumé of his thought. But Nietzsche's doctrines were inherently opposed to such arbitrary dividing and arranging, because beneath the various sociological points which fell under his consideration, were two or three general motivating principles which unified the whole of his thought. He did not work from modern institutions back to his doctrines; but, by analysing the conditions out of which these institutions grew, he arrived at the conclusions which he afterward used in formulating new methods of operation. It was the change in conditions and needs between ancient and modern times that made him voice the necessity of change between ancient and modern institutions. In other words, his advocacy of new methods for dealing with modern affairs was evolved from his researches into the origin and history of current methods. For instance, his remarks on religion, society, the state, the individual, etc., were the outcome of fundamental postulates which he described and elucidated in terms of human institutions. Therefore an attempt to reach an explanation of the basic doctrines of his philosophy through his applied teachings unconsciously gives rise to the very errors which the serious critics have sought to overcome: this method focuses attention on the application of his doctrines rather than on the doctrines themselves.