Finally, his consequential airs have also increased the numberof his followers. Many of those marching in his train reject his moral doctrine, but wax enthusiastic over such expressions as these: ‘It might some time happen that the masses should become masters.... Therefore, O my brothers, there is need of a new nobility, the adversary of all plebeians and all violent domination, and who inscribes anew on a new tablet the word “Nobility.”’[431]There is at the present time a widespread conviction that the enthusiasm for equality was a grievous error of the great Revolution. A doctrine opposed to all natural laws is justly resisted. Humanity has need of a hierarchy. It must have leaders and models. It cannot do without an aristocracy. But the nobleman to whom the human herd may concede the most elevated place will certainly not be Nietzsche’s ‘over-man,’ the ego-maniac, the criminal, the robber, the slave of his maddened instincts, but the man of richer knowledge, higher intelligence, clearer judgment, and firmer self-discipline. The existence of humanity is a combat, which it cannot carry on without captains. As long as the combat is of men against men, the herd requires a herdsman of strong muscles and ready blow. In a more perfect state, in which all humanity fights collectively against Nature only, it chooses as its chief the man of richest brain, most disciplined will and concentrated attention. This man is the best observer, but he is also one who feels most acutely and rapidly, who can most vividly picture to himself the condition of the external world, hence the man of the liveliest sympathy and most comprehensive interest. The ‘over-man’ of the healthy development of the species is a Paraclete of knowledge and unselfish love, not a bloodthirsty ‘splendid beast of prey.’ This is not borne in mind by those who believe that in Nietzsche’s aristocratism they have found a clear expression of their own obscure views as to the need of noble natures of light and leading.Nietzsche’s false individualism and aristocratism is capable of misleading superficial readers. Their error may be accounted a mitigating circumstance. But even taking this into consideration, it still ever remains a disgrace to the German intellectual life of the present age, that in Germany a pronounced maniac should have been regarded as a philosopher, and have founded a school.
Finally, his consequential airs have also increased the numberof his followers. Many of those marching in his train reject his moral doctrine, but wax enthusiastic over such expressions as these: ‘It might some time happen that the masses should become masters.... Therefore, O my brothers, there is need of a new nobility, the adversary of all plebeians and all violent domination, and who inscribes anew on a new tablet the word “Nobility.”’[431]There is at the present time a widespread conviction that the enthusiasm for equality was a grievous error of the great Revolution. A doctrine opposed to all natural laws is justly resisted. Humanity has need of a hierarchy. It must have leaders and models. It cannot do without an aristocracy. But the nobleman to whom the human herd may concede the most elevated place will certainly not be Nietzsche’s ‘over-man,’ the ego-maniac, the criminal, the robber, the slave of his maddened instincts, but the man of richer knowledge, higher intelligence, clearer judgment, and firmer self-discipline. The existence of humanity is a combat, which it cannot carry on without captains. As long as the combat is of men against men, the herd requires a herdsman of strong muscles and ready blow. In a more perfect state, in which all humanity fights collectively against Nature only, it chooses as its chief the man of richest brain, most disciplined will and concentrated attention. This man is the best observer, but he is also one who feels most acutely and rapidly, who can most vividly picture to himself the condition of the external world, hence the man of the liveliest sympathy and most comprehensive interest. The ‘over-man’ of the healthy development of the species is a Paraclete of knowledge and unselfish love, not a bloodthirsty ‘splendid beast of prey.’ This is not borne in mind by those who believe that in Nietzsche’s aristocratism they have found a clear expression of their own obscure views as to the need of noble natures of light and leading.Nietzsche’s false individualism and aristocratism is capable of misleading superficial readers. Their error may be accounted a mitigating circumstance. But even taking this into consideration, it still ever remains a disgrace to the German intellectual life of the present age, that in Germany a pronounced maniac should have been regarded as a philosopher, and have founded a school.
Finally, his consequential airs have also increased the numberof his followers. Many of those marching in his train reject his moral doctrine, but wax enthusiastic over such expressions as these: ‘It might some time happen that the masses should become masters.... Therefore, O my brothers, there is need of a new nobility, the adversary of all plebeians and all violent domination, and who inscribes anew on a new tablet the word “Nobility.”’[431]
There is at the present time a widespread conviction that the enthusiasm for equality was a grievous error of the great Revolution. A doctrine opposed to all natural laws is justly resisted. Humanity has need of a hierarchy. It must have leaders and models. It cannot do without an aristocracy. But the nobleman to whom the human herd may concede the most elevated place will certainly not be Nietzsche’s ‘over-man,’ the ego-maniac, the criminal, the robber, the slave of his maddened instincts, but the man of richer knowledge, higher intelligence, clearer judgment, and firmer self-discipline. The existence of humanity is a combat, which it cannot carry on without captains. As long as the combat is of men against men, the herd requires a herdsman of strong muscles and ready blow. In a more perfect state, in which all humanity fights collectively against Nature only, it chooses as its chief the man of richest brain, most disciplined will and concentrated attention. This man is the best observer, but he is also one who feels most acutely and rapidly, who can most vividly picture to himself the condition of the external world, hence the man of the liveliest sympathy and most comprehensive interest. The ‘over-man’ of the healthy development of the species is a Paraclete of knowledge and unselfish love, not a bloodthirsty ‘splendid beast of prey.’ This is not borne in mind by those who believe that in Nietzsche’s aristocratism they have found a clear expression of their own obscure views as to the need of noble natures of light and leading.
Nietzsche’s false individualism and aristocratism is capable of misleading superficial readers. Their error may be accounted a mitigating circumstance. But even taking this into consideration, it still ever remains a disgrace to the German intellectual life of the present age, that in Germany a pronounced maniac should have been regarded as a philosopher, and have founded a school.