Human, All Too Human Volume I Part 2

[13] Monument more enduring than bra.s.s: Horace, Odes III:x.x.x.

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=Age of Comparison.=--The less men are bound by tradition, the greater is the inner activity of motives, the greater, correspondingly, the outer restlessness, the promiscuous flow of humanity, the polyphony of strivings. Who now feels any great impulse to establish himself and his posterity in a particular place? For whom, moreover, does there exist, at present, any strong tie? As all the methods of the arts were copied from one another, so were all the methods and advancements of moral codes, of manners, of civilizations.--Such an age derives its significance from the fact that in it the various ideas, codes, manners and civilizations can be compared and experienced side by side; which was impossible at an earlier period in view of the localised nature of the rule of every civilization, corresponding to the limitation of all artistic effects by time and place. To-day the growth of the aesthetic feeling is decided, owing to the great number of [artistic] forms which offer themselves for comparison. The majority--those that are condemned by the method of comparison--will be allowed to die out. In the same way there is to-day taking place a selection of the forms and customs of the higher morality which can result only in the extinction of the vulgar moralities. This is the age of comparison! That is its glory--but also its pain. Let us not, however shrink from this pain. Rather would we comprehend the nature of the task imposed upon us by our age as adequately as we can: posterity will bless us for doing so--a posterity that knows itself to be [developed] through and above the narrow, early race-civilizations as well as the culture-civilization of comparison, but yet looks gratefully back upon both as venerable monuments of antiquity.

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=Possibility of Progress.=--When a master of the old civilization (den alten Cultur) vows to hold no more discussion with men who believe in progress, he is quite right. For the old civilization[14] has its greatness and its advantages behind it, and historic training forces one to acknowledge that it can never again acquire vigor: only intolerable stupidity or equally intolerable fanaticism could fail to perceive this fact. But men may consciously determine to evolve to a new civilization where formerly they evolved unconsciously and accidentally. They can now devise better conditions for the advancement of mankind, for their nourishment, training and education, they can administer the earth as an economic power, and, particularly, compare the capacities of men and select them accordingly. This new, conscious civilization is killing the other which, on the whole, has led but an unreflective animal and plant life: it is also destroying the doubt of progress itself--progress is possible. I mean: it is hasty and almost unreflective to a.s.sume that progress must _necessarily_ take place: but how can it be doubted that progress is possible? On the other hand, progress in the sense and along the lines of the old civilization is not even conceivable. If romantic fantasy employs the word progress in connection with certain aims and ends identical with those of the circ.u.mscribed primitive national civilizations, the picture presented of progress is always borrowed from the past. The idea and the image of progress thus formed are quite without originality.

[14] Cultur, culture, civilisation etc., but there is no exact English equivalent.

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=Private Ethics and World Ethics.=--Since the extinction of the belief that a G.o.d guides the general destiny of the world and, notwithstanding all the contortions and windings of the path of mankind, leads it gloriously forward, men must shape oec.u.menical, world-embracing ends for themselves. The older ethics, namely Kant's, required of the individual such a course of conduct as he wishes all men to follow. This evinces much simplicity--as if any individual could determine off hand what course of conduct would conduce to the welfare of humanity, and what course of conduct is preeminently desirable! This is a theory like that of freedom of compet.i.tion, which takes it for granted that the general harmony [of things] _must_ prevail of itself in accordance with some inherent law of betterment or amelioration. It may be that a later contemplation of the needs of mankind will reveal that it is by no means desirable that all men should regulate their conduct according to the same principle; it may be best, from the standpoint of certain ends yet to be attained, that men, during long periods should regulate their conduct with reference to special, and even, in certain circ.u.mstances, evil, objects. At any rate, if mankind is not to be led astray by such a universal rule of conduct, it behooves it to attain a _knowledge of the condition of culture_ that will serve as a scientific standard of comparison in connection with cosmical ends. Herein is comprised the tremendous mission of the great spirits of the next century.

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=Reaction as Progress.=--Occasionally harsh, powerful, impetuous, yet nevertheless backward spirits, appear, who try to conjure back some past era in the history of mankind: they serve as evidence that the new tendencies which they oppose, are not yet potent enough, that there is something lacking in them: otherwise they [the tendencies] would better withstand the effects of this conjuring back process. Thus Luther's reformation shows that in his century all the impulses to freedom of the spirit were still uncertain, lacking in vigor, and immature. Science could not yet rear her head. Indeed the whole Renaissance appears but as an early spring smothered in snow. But even in the present century Schopenhauer's metaphysic shows that the scientific spirit is not yet powerful enough: for the whole mediaeval Christian world-standpoint (Weltbetrachtung) and conception of man (Mensch-Empfindung)[15] once again, notwithstanding the slowly wrought destruction of all Christian dogma, celebrated a resurrection in Schopenhauer's doctrine. There is much science in his teaching although the science does not dominate, but, instead of it, the old, trite "metaphysical necessity." It is one of the greatest and most priceless advantages of Schopenhauer's teaching that by it our feelings are temporarily forced back to those old human and cosmical standpoints to which no other path could conduct us so easily. The gain for history and justice is very great. I believe that without Schopenhauer's aid it would be no easy matter for anyone now to do justice to Christianity and its Asiatic relatives--a thing impossible as regards the christianity that still survives. After according this great triumph to justice, after we have corrected in so essential a respect the historical point of view which the age of learning brought with it, we may begin to bear still farther onward the banner of enlightenment--a banner bearing the three names: Petrarch, Erasmus, Voltaire. We have taken a forward step out of reaction.

[15] Literally man-feeling or human outlook.

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=A Subst.i.tute for Religion.=--It is supposed to be a recommendation for philosophy to say of it that it provides the people with a subst.i.tute for religion. And in fact, the training of the intellect does necessitate the convenient laying out of the track of thought, since the transition from religion by way of science entails a powerful, perilous leap,--something that should be advised against. With this qualification, the recommendation referred to is a just one. At the same time, it should be further explained that the needs which religion satisfies and which science must now satisfy, are not immutable. Even they can be diminished and uprooted. Think, for instance, of the christian soul-need, the sighs over one's inner corruption, the anxiety regarding salvation--all notions that arise simply out of errors of the reason and require no satisfaction at all, but annihilation. A philosophy can either so affect these needs as to appease them or else put them aside altogether, for they are acquired, circ.u.mscribed needs, based upon hypotheses which those of science explode. Here, for the purpose of affording the means of transition, for the sake of lightening the spirit overburdened with feeling, art can be employed to far better purpose, as these hypotheses receive far less support from art than from a metaphysical philosophy. Then from art it is easier to go over to a really emanc.i.p.ating philosophical science.

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=Discredited Words.=--Away with the disgustingly over-used words optimism and pessimism! For the occasion for using them grows daily less; only drivelers now find them indispensably necessary. What earthly reason could anyone have for being an optimist unless he had a G.o.d to defend who _must_ have created the best of all possible worlds, since he is himself all goodness and perfection?--but what thinking man has now any need for the hypothesis that there is a G.o.d?--There is also no occasion whatever for a pessimistic confession of faith, unless one has a personal interest in denouncing the advocate of G.o.d, the theologian or the theological philosopher, and maintaining the counter proposition that evil reigns, that wretchedness is more potent than joy, that the world is a piece of botch work, that phenomenon (Erscheinung) is but the manifestation of some evil spirit. But who bothers his head about the theologians any more--except the theologians themselves? Apart from all theology and its antagonism, it is manifest that the world is neither good nor bad, (to say nothing about its being the best or the worst) and that these ideas of "good" and "bad" have significance only in relation to men, indeed, are without significance at all, in view of the sense in which they are usually employed. The contemptuous and the eulogistic point of view must, in every case, be repudiated.

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=Intoxicated by the Perfume of Flowers.=--The ship of humanity, it is thought, acquires an ever deeper draught the more it is laden. It is believed that the more profoundly man thinks, the more exquisitely he feels, the higher the standard he sets for himself, the greater his distance from the other animals--the more he appears as a genius (Genie) among animals--the nearer he gets to the true nature of the world and to comprehension thereof: this, indeed, he really does through science, but he thinks he does it far more adequately through his religions and arts. These are, certainly, a blossoming of the world, but not, therefore, _nearer the roots of the world_ than is the stalk. One cannot learn best from it the nature of the world, although nearly everyone thinks so. _Error_ has made men so deep, sensitive and imaginative in order to bring forth such flowers as religions and arts.

Pure apprehension would be unable to do that. Whoever should disclose to us the essence of the world would be undeceiving us most cruelly. Not the world as thing-in-itself but the world as idea[16] (as error) is rich in portent, deep, wonderful, carrying happiness and unhappiness in its womb. This result leads to a philosophy of world negation: which, at any rate, can be as well combined with a practical world affirmation as with its opposite.

[16] Vorstellung: this word sometimes corresponds to the English word "idea", at others to "conception" or "notion."

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=Evil Habits in Reaching Conclusions.=--The most usual erroneous conclusions of men are these: a thing[17] exists, therefore it is right: Here from capacity to live is deduced fitness, from fitness, is deduced justification. So also: an opinion gives happiness, therefore it is the true one, its effect is good, therefore it is itself good and true. Here is predicated of the effect that it gives happiness, that it is good in the sense of utility, and there is likewise predicated of the cause that it is good, but good in the sense of logical validity. Conversely, the proposition would run: a thing[17] cannot attain success, cannot maintain itself, therefore it is evil: a belief troubles [the believer], occasions pain, therefore it is false. The free spirit, who is sensible of the defect in this method of reaching conclusions and has had to suffer its consequences, often succ.u.mbs to the temptation to come to the very opposite conclusions (which, in general, are, of course, equally erroneous): a thing cannot maintain itself: therefore it is good; a belief is troublesome, therefore it is true.

[17] Sache, thing but not in the sense of Ding. Sache is of very indefinite application (res).

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=The Illogical is Necessary.=--Among the things which can bring a thinker to distraction is the knowledge that the illogical is necessary to mankind and that from the illogical springs much that is good. The illogical is so imbedded in the pa.s.sions, in language, in art, in religion and, above all, in everything that imparts value to life that it cannot be taken away without irreparably injuring those beautiful things. Only men of the utmost simplicity can believe that the nature man knows can be changed into a purely logical nature. Yet were there steps affording approach to this goal, how utterly everything would be lost on the way! Even the most rational man needs nature again, from time to time, that is, his illogical fundamental relation (Grundstellung) to all things.

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=Being Unjust is Essential.=--All judgments of the value of life are illogically developed and therefore unjust. The vice of the judgment consists, first, in the way in which the subject matter comes under observation, that is, very incompletely; secondly in the way in which the total is summed up; and, thirdly, in the fact that each single item in the totality of the subject matter is itself the result of defective perception, and this from absolute necessity. No practical knowledge of a man, for example, stood he never so near to us, can be complete--so that we could have a logical right to form a total estimate of him; all estimates are summary and must be so. Then the standard by which we measure, (our being) is not an immutable quant.i.ty; we have moods and variations, and yet we should know ourselves as an invariable standard before we undertake to establish the nature of the relation of any thing (Sache) to ourselves. Perhaps it will follow from all this that one should form no judgments whatever; if one could but merely _live_ without having to form estimates, without aversion and without partiality!--for everything most abhorred is closely connected with an estimate, as well as every strongest partiality. An inclination towards a thing, or from a thing, without an accompanying feeling that the beneficial is desired and the pernicious contemned, an inclination without a sort of experiential estimation of the desirability of an end, does not exist in man. We are primordially illogical and hence unjust beings _and can recognise this fact_: this is one of the greatest and most baffling discords of existence.

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=Error Respecting Living for the Sake of Living Essential.=--Every belief in the value and worthiness of life rests upon defective thinking; it is for this reason alone possible that sympathy with the general life and suffering of mankind is so imperfectly developed in the individual. Even exceptional men, who can think beyond their own personalities, do not have this general life in view, but isolated portions of it. If one is capable of fixing his observation upon exceptional cases, I mean upon highly endowed individuals and pure souled beings, if their development is taken as the true end of world-evolution and if joy be felt in their existence, then it is possible to believe in the value of life, because in that case the rest of humanity is overlooked: hence we have here defective thinking. So, too, it is even if all mankind be taken into consideration, and one species only of impulses (the less egoistic) brought under review and those, in consideration of the other impulses, exalted: then something could still be hoped of mankind in the ma.s.s and to that extent there could exist belief in the value of life: here, again, as a result of defective thinking. Whatever att.i.tude, thus, one may a.s.sume, one is, as a result of this att.i.tude, an exception among mankind. Now, the great majority of mankind endure life without any great protest, and believe, to this extent, in the value of existence, but that is because each individual decides and determines alone, and never comes out of his own personality like these exceptions: everything outside of the personal has no existence for them or at the utmost is observed as but a faint shadow. Consequently the value of life for the generality of mankind consists simply in the fact that the individual attaches more importance to himself than he does to the world. The great lack of imagination from which he suffers is responsible for his inability to enter into the feelings of beings other than himself, and hence his sympathy with their fate and suffering is of the slightest possible description. On the other hand, whosoever really _could_ sympathise, necessarily doubts the value of life; were it possible for him to sum up and to feel in himself the total consciousness of mankind, he would collapse with a malediction against existence,--for mankind is, in the ma.s.s, without a goal, and hence man cannot find, in the contemplation of his whole course, anything to serve him as a mainstay and a comfort, but rather a reason to despair. If he looks beyond the things that immediately engage him to the final aimlessness of humanity, his own conduct a.s.sumes in his eyes the character of a frittering away. To feel oneself, however, as humanity (not alone as an individual) frittered away exactly as we see the stray leaves frittered away by nature, is a feeling transcending all feeling. But who is capable of it? Only a poet, certainly: and poets always know how to console themselves.

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=For Tranquility.=--But will not our philosophy become thus a tragedy?

Will not truth prove the enemy of life, of betterment? A question seems to weigh upon our tongue and yet will not put itself into words: whether one _can_ knowingly remain in the domain of the untruthful? or, if one _must_, whether, then, death would not be preferable? For there is no longer any ought (Sollen), morality; so far as it is involved "ought,"

is, through our point of view, as utterly annihilated as religion. Our knowledge can permit only pleasure and pain, benefit and injury, to subsist as motives. But how can these motives be distinguished from the desire for truth? Even they rest upon error (in so far, as already stated, partiality and dislike and their very inaccurate estimates palpably modify our pleasure and our pain). The whole of human life is deeply involved in _untruth_. The individual cannot extricate it from this pit without thereby fundamentally clashing with his whole past, without finding his present motives of conduct, (as that of honor) illegitimate, and without opposing scorn and contempt to the ambitions which prompt one to have regard for the future and for one's happiness in the future. Is it true, does there, then, remain but one way of thinking, which, as a personal consequence brings in its train despair, and as a theoretical [consequence brings in its train] a philosophy of decay, disintegration, self annihilation? I believe the deciding influence, as regards the after-effect of knowledge, will be the _temperament_ of a man; I can, in addition to this after-effect just mentioned, suppose another, by means of which a much simpler life, and one freer from disturbances than the present, could be lived; so that at first the old motives of vehement pa.s.sion might still have strength, owing to hereditary habit, but they would gradually grow weaker under the influence of purifying knowledge. A man would live, at last, both among men and unto himself, as in the natural state, without praise, reproach, compet.i.tion, feasting one's eyes, as if it were a play, upon much that formerly inspired dread. One would be rid of the strenuous element, and would no longer feel the goad of the reflection that man is not even [as much as] nature, nor more than nature. To be sure, this requires, as already stated, a good temperament, a fortified, gentle and naturally cheerful soul, a disposition that has no need to be on its guard against its own eccentricities and sudden outbreaks and that in its utterances manifests neither sullenness nor a snarling tone--those familiar, disagreeable characteristics of old dogs and old men that have been a long time chained up. Rather must a man, from whom the ordinary bondages of life have fallen away to so great an extent, so do that he only lives on in order to grow continually in knowledge, and to learn to resign, without envy and without disappointment, much, yes nearly everything, that has value in the eyes of men. He must be content with such a free, fearless soaring above men, manners, laws and traditional estimates of things, as the most desirable of all situations. He will freely share the joy of being in such a situation, and he has, perhaps, nothing else to share--in which renunciation and self-denial really most consist. But if more is asked of him, he will, with a benevolent shake of the head, refer to his brother, the free man of fact, and will, perhaps, not dissemble a little contempt: for, as regards his "freedom,"

thereby hangs a tale.[18]

[18] den mit dessen "Freiheit" hat es eine eigene Bewandtniss.

HISTORY OF THE MORAL FEELINGS.

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=Advantages of Psychological Observation.=--That reflection regarding the human, all-too-human--or as the learned jargon is: psychological observation--is among the means whereby the burden of life can be made lighter, that practice in this art affords presence of mind in difficult situations and entertainment amid a wearisome environment, aye, that maxims may be culled in the th.o.r.n.i.e.s.t and least pleasing paths of life and invigoration thereby obtained: this much was believed, was known--in former centuries. Why was this forgotten in our own century, during which, at least in Germany, yes in Europe, poverty as regards psychological observation would have been manifest in many ways had there been anyone to whom this poverty could have manifested itself. Not only in the novel, in the romance, in philosophical standpoints--these are the works of exceptional men; still more in the state of opinion regarding public events and personages; above all in general society, which says much about men but nothing whatever about man, there is totally lacking the art of psychological a.n.a.lysis and synthesis. But why is the richest and most harmless source of entertainment thus allowed to run to waste? Why is the greatest master of the psychological maxim no longer read?--for, with no exaggeration whatever be it said: the educated person in Europe who has read La Rochefoucauld and his intellectual and artistic affinities is very hard to find; still harder, the person who knows them and does not disparage them. Apparently, too, this unusual reader takes far less pleasure in them than the form adopted by these artists should afford him: for the subtlest mind cannot adequately appreciate the art of maxim-making unless it has had training in it, unless it has competed in it. Without such practical acquaintance, one is apt to look upon this making and forming as a much easier thing than it really is; one is not keenly enough alive to the felicity and the charm of success. Hence present day readers of maxims have but a moderate, tempered pleasure in them, scarcely, indeed, a true perception of their merit, so that their experiences are about the same as those of the average beholder of cameos: people who praise because they cannot appreciate, and are very ready to admire and still readier to turn away.

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=Objection.=--Or is there a counter-proposition to the dictum that psychological observation is one of the means of consoling, lightening, charming existence? Have enough of the unpleasant effects of this art been experienced to justify the person striving for culture in turning his regard away from it? In all truth, a certain blind faith in the goodness of human nature, an implanted distaste for any disparagement of human concerns, a sort of shamefacedness at the nakedness of the soul, may be far more desirable things in the general happiness of a man, than this only occasionally advantageous quality of psychological sharpsightedness; and perhaps belief in the good, in virtuous men and actions, in a plenitude of disinterested benevolence has been more productive of good in the world of men in so far as it has made men less distrustful. If Plutarch's heroes are enthusiastically imitated and a reluctance is experienced to looking too critically into the motives of their actions, not the knowledge but the welfare of human society is promoted thereby: psychological error and above all obtuseness in regard to it, help human nature forward, whereas knowledge of the truth is more promoted by means of the stimulating strength of a hypothesis; as La Rochefoucauld in the first edition of his "Sentences and Moral Maxims"

has expressed it: "What the world calls virtue is ordinarily but a phantom created by the pa.s.sions, and to which we give a good name in order to do whatever we please with impunity." La Rochefoucauld and those other French masters of soul-searching (to the number of whom has lately been added a German, the author of "Psychological Observations") are like expert marksmen who again and again hit the black spot--but it is the black spot in human nature. Their art inspires amazement, but finally some spectator, inspired, not by the scientific spirit but by a humanitarian feeling, execrates an art that seems to implant in the soul a taste for belittling and impeaching mankind.

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=Nevertheless.=--The matter therefore, as regards pro and con, stands thus: in the present state of philosophy an awakening of the moral observation is essential. The repulsive aspect of psychological dissection, with the knife and tweezers entailed by the process, can no longer be spared humanity. Such is the imperative duty of any science that investigates the origin and history of the so-called moral feelings and which, in its progress, is called upon to posit and to solve advanced social problems:--The older philosophy does not recognize the newer at all and, through paltry evasions, has always gone astray in the investigation of the origin and history of human estimates (Werthschatzungen). With what results may now be very clearly perceived, since it has been shown by many examples, how the errors of the greatest philosophers have their origin in a false explanation of certain human actions and feelings; how upon the foundation of an erroneous a.n.a.lysis (for example, of the so called disinterested actions), a false ethic is reared, to support which religion and like mythological monstrosities are called in, until finally the shades of these troubled spirits collapse in physics and in the comprehensive world point of view. But if it be established that superficiality of psychological observation has heretofore set the most dangerous snares for human judgment and deduction, and will continue to do so, all the greater need is there of that steady continuance of labor that never wearies putting stone upon stone, little stone upon little stone; all the greater need is there of a courage that is not ashamed of such humble labor and that will oppose persistence, to all contempt. It is, finally, also true that countless single observations concerning the human, all-too-human, have been first made and uttered in circles accustomed, not to furnish matter for scientific knowledge, but for intellectual pleasure-seeking; and the original home atmosphere--a very seductive atmosphere--of the moral maxim has almost inextricably interpenetrated the entire species, so that the scientific man involuntarily manifests a sort of mistrust of this species and of its seriousness. But it is sufficient to point to the consequences: for already it is becoming evident that events of the most portentous nature are developing in the domain of psychological observation. What is the leading conclusion arrived at by one of the subtlest and calmest of thinkers, the author of the work "Concerning the Origin of the Moral Feelings", as a result of his thorough and incisive a.n.a.lysis of human conduct? "The moral man," he says, "stands no nearer the knowable (metaphysical) world than the physical man."[19] This dictum, grown hard and cutting beneath the hammer-blow of historical knowledge, can some day, perhaps, in some future or other, serve as the axe that will be laid to the root of the "metaphysical necessities" of men--whether more to the blessing than to the banning of universal well being who can say?--but in any event a dictum fraught with the most momentous consequences, fruitful and fearful at once, and confronting the world in the two faced way characteristic of all great facts.

[19] "Der moralische Mensch, sagt er, steht der intelligiblen (metaphysischen) Welt nicht naher, als der physische Mensch."