Friedrich Nietzsche - Thoughts out of Season, Part II (Chap. 1.8) lyrics

It may seem a paradox, though it is none, that I should attribute a kind of “ironical self-consciousness” to an age that is generally so honestly, and clamorously, vain of its historical training; and should see a suspicion hovering near it that there is really nothing to be proud of, and a fear lest the time for rejoicing at historical knowledge may soon have gone by. Goethe has shown a similar riddle in man's nature, in his remarkable study of Newton: he finds a “troubled feeling of his own error” at the base—or rather on the height—of his being, just as if he was conscious at times of having a deeper insight into things, that vanished the moment after. This gave him a certain ironical view of his own nature. And one finds that the greater and more developed “historical men” are conscious of all the superstition and absurdity in the belief that a people's education need be so extremely historical as it is; the mightiest nations, mightiest in action and influence, have lived otherwise, and their youth has been trained otherwise. The knowledge gives a sceptical turn to their minds. “The absurdity and superstition,” these sceptics say, “suit men like ourselves, who come as the latest withered shoots of a gladder and mightier stock, and fulfil Hesiod's prophecy, that men will one day be born gray-headed, and that Zeus will destroy that generation as soon as the sign be visible.” Historical culture is really a kind of inherited grayness, and those who have borne its mark from childhood must believe instinctively in the old age of mankind. To old age belongs the old man's business of looking back and casting up his accounts, of seeking consolation in the memories of the past,—in historical culture. But the human race is tough and persistent, and will not admit that the lapse of a thousand years, or a hundred thousand, entitles any one to sum up its progress from the past to the future; that is, it will not be observed as a whole at all by that infinitesimal atom, the individual man. What is there in a couple of thousand years—the period of thirty-four consecutive human lives of sixty years each—to make us speak of youth at the beginning, and “the old age of mankind” at the end of them? Does not this paralysing belief in a fast-fading humanity cover the misunderstanding of a theological idea, inherited from the Middle Ages, that the end of the world is approaching and we are waiting anxiously for the judgment? Does not the increasing demand for historical judgment give us that idea in a new dress? as if our time were the latest possible time, and commanded to hold that universal judgment of the past, which the Christian never expected from a man, but from “the Son of Man.” The memento mori, spoken to humanity as well as the individual, was a sting that never ceased to pain, the crown of mediæval knowledge and consciousness. The opposite message of a later time, memento vivere, is spoken rather timidly, without the full power of the lungs; and there is something almost dishonest about it. For mankind still keeps to its memento mori, and shows it by the universal need for history; science may flap its wings as it will, it has never been able to gain the free air. A deep feeling of hopelessness has remained, and taken the historical colouring that has now darkened and depressed all higher education. A religion that, of all the hours of man's life, thinks the last the most important, that has prophesied the end of earthly life and condemned all creatures to live in the fifth act of a tragedy, may call forth the subtlest and noblest powers of man, but it is an enemy to all new planting, to all bold attempts or free aspirations. It opposes all flight into the unknown, because it has no life or hope there itself. It only lets the new bud press forth on sufferance, to blight it in its own good time: “it might lead life astray and give it a false value.” What the Florentines did under the influence of Savonarola's exhortations, when they made the famous holocaust of pictures, man*scripts, masks and mirrors, Christianity would like to do with every culture that allured to further effort and bore that memento vivere on its standard. And if it cannot take the direct way—the way of main force—it gains its end all the same by allying itself with historical culture, though generally without its connivance; and speaking through its mouth, turns away every fresh birth with a shrug of its shoulders, and makes us feel all the more that we are late-comers and Epigoni, that we are, in a word, born with gray hair. The deep and serious contemplation of the unworthiness of all past action, of the world ripe for judgment, has been whittled down to the sceptical consciousness that it is anyhow a good thing to know all that has happened, as it is too late to do anything better. The historical sense makes its servants pa**ive and retrospective. Only in moments of forgetfulness, when that sense is dormant, does the man who is sick of the historical fever ever act; though he only an*lyses his deed again after it is over (which prevents it from having any further consequences), and finally puts it on the dissecting table for the purposes of history. In this sense we are still living in the Middle Ages, and history is still a disguised theology; just as the reverence with which the unlearned layman looks on the learned cla** is inherited through the clergy. What men gave formerly to the Church they give now, though in smaller measure, to science. But the fact of giving at all is the work of the Church, not of the modern spirit, which among its other good qualities has something of the miser in it, and is a bad hand at the excellent virtue of liberality. These words may not be very acceptable, any more than my derivation of the excess of history from the mediæval memento mori and the hopelessness that Christianity bears in its heart towards all future ages of earthly existence. But you should always try to replace my hesitating explanations by a better one. For the origin of historical culture, and of its absolutely radical antagonism to the spirit of a new time and a “modern consciousness,” must itself be known by a historical process. History must solve the problem of history, science must turn its sting against itself. This threefold “must” is the imperative of the “new spirit,” if it is really to contain something new, powerful, vital and original. Or is it true that we Germans—to leave the Romance nations out of account—must always be mere “followers” in all the higher reaches of culture, because that is all we can be? The words of Wilhelm Wackernagel are well worth pondering: “We Germans are a nation of 'followers,' and with all our higher science and even our faith, are merely the successors of the ancient world. Even those who are opposed to it are continually breathing the immortal spirit of cla**ical culture with that of Christianity: and if any one could separate these two elements from the living air surrounding the soul of man, there would not be much remaining for a spiritual life to exist on.” Even if we would rest content with our vocation to follow antiquity, even if we decided to take it in an earnest and strenuous spirit and to show our high prerogative in our earnestness,—we should yet be compelled to ask whether it were our eternal destiny to be pupils of a fading antiquity. We might be allowed at some time to put our aim higher and further above us. And after congratulating ourselves on having brought that secondary spirit of Alexandrian culture in us to such marvellous productiveness—through our “universal history”—we might go on to place before us, as our noblest prize, the still higher task of striving beyond and above this Alexandrian world; and bravely find our prototypes in the ancient Greek world, where all was great, natural and human. But it is just there that we find the reality of a true unhistorical culture—and in spite of that, or perhaps because of it, an unspeakably rich and vital culture. Were we Germans nothing but followers, we could not be anything greater or prouder than the lineal inheritors and followers of such a culture. This however must be added. The thought of being Epigoni, that is often a torture, can yet create a spring of hope for the future, to the individual as well as the people: so far, that is, as we can regard ourselves as the heirs and followers of the marvellous cla**ical power, and see therein both our honour and our spur. But not as the late and bitter fruit of a powerful stock, giving that stock a further spell of cold life, as antiquaries and grave-diggers. Such late-comers live truly an ironical existence. Annihilation follows their halting walk on tiptoe through life. They shudder before it in the midst of their rejoicing over the past. They are living memories, and their own memories have no meaning; for there are none to inherit them. And thus they are wrapped in the melancholy thought that their life is an injustice, which no future life can set right again. Suppose that these antiquaries, these late arrivals, were to change their painful ironic modesty for a certain shamelessness. Suppose we heard them saying, aloud, “The race is at its zenith, for it has manifested itself consciously for the first time.” We should have a comedy, in which the dark meaning of a certain very celebrated philosophy would unroll itself for the benefit of German culture. I believe there has been no dangerous turning-point in the progress of German culture in this century that has not been made more dangerous by the enormous and still living influence of this Hegelian philosophy. The belief that one is a late-comer in the world is, anyhow, harmful and degrading: but it must appear frightful and devastating when it raises our late-comer to godhead, by a neat turn of the wheel, as the true meaning and object of all past creation, and his conscious misery is set up as the perfection of the world's history. Such a point of view has accustomed the Germans to talk of a “world-process,” and justify their own time as its necessary result. And it has put history in the place of the other spiritual powers, art and religion, as the one sovereign; inasmuch as it is the “Idea realising itself,” the “Dialectic of the spirit of the nations,” and the “tribunal of the world.” History understood in this Hegelian way has been contemptuously called God's sojourn upon earth,—though the God was first created by the history. He, at any rate, became transparent and intelligible inside Hegelian skulls, and has risen through all the dialectically possible steps in his being up to the manifestation of the Self: so that for Hegel the highest and final stage of the world-process came together in his own Berlin existence. He ought to have said that everything after him was merely to be regarded as the musical coda of the great historical rondo,—or rather, as simply superfluous. He has not said it; and thus he has implanted in a generation leavened throughout by him the worship of the “power of history,” that practically turns every moment into a sheer gaping at success, into an idolatry of the actual: for which we have now discovered the characteristic phrase “to adapt ourselves to circumstances.” But the man who has once learnt to crook the knee and bow the head before the power of history, nods “yes” at last, like a Chinese doll, to every power, whether it be a government or a public opinion or a numerical majority; and his limbs move correctly as the power pulls the string. If each success have come by a “rational necessity,” and every event show the victory of logic or the “Idea,” then—down on your knees quickly, and let every step in the ladder of success have its reverence! There are no more living mythologies, you say? Religions are at their last gasp? Look at the religion of the power of history, and the priests of the mythology of Ideas, with their scarred knees! Do not all the virtues follow in the train of the new faith? And shall we not call it unselfishness, when the historical man lets himself be turned into an “objective” mirror of all that is? Is it not magnanimity to renounce all power in heaven and earth in order to adore the mere fact of power? Is it not justice, always to hold the balance of forces in your hands and observe which is the stronger and heavier? And what a school of politeness is such a contemplation of the past! To take everything objectively, to be angry at nothing, to love nothing, to understand everything—makes one gentle and pliable. Even if a man brought up in this school will show himself openly offended, one is just as pleased, knowing it is only meant in the artistic sense of ira et studium, though it is really sine ira et studio. What old-fashioned thoughts I have on such a combination of virtue and mythology! But they must out, however one may laugh at them. I would even say that history always teaches—“it was once,” and morality—“it ought not to be, or have been.” So history becomes a compendium of actual immorality. But how wrong would one be to regard history as the judge of this actual immorality! Morality is offended by the fact that a Raphael had to die at thirty-six; such a being ought not to die. If you came to the help of history, as the apologists of the actual, you would say: “he had spoken everything that was in him to speak, a longer life would only have enabled him to create a similar beauty, and not a new beauty,” and so on. Thus you become an advocatus diaboli by setting up the success, the fact, as your idol: whereas the fact is always dull, at all times more like calf than a god. Your apologies for history are helped by ignorance: for it is only because you do not know what a natura naturans like Raphael is, that you are not on fire when you think it existed once and can never exist again. Some one has lately tried to tell us that Goethe had out-lived himself with his eighty-two years: and yet I would gladly take two of Goethe's “outlived” years in exchange for whole cartloads of fresh modern lifetimes, to have another set of such conversations as those with Eckermann, and be preserved from all the “modern” talk of these esquires of the moment. How few living men have a right to live, as against those mighty dead! That the many live and those few live no longer, is simply a brutal truth, that is, a piece of unalterable folly, a blank wall of “it was once so” against the moral judgment “it ought not to have been.” Yes, against the moral judgment! For you may speak of what virtue you will, of justice, courage, magnanimity, of wisdom and human compa**ion,—you will find the virtuous man will always rise against the blind force of facts, the tyranny of the actual, and submit himself to laws that are not the fickle laws of history. He ever swims against the waves of history, either by fighting his pa**ions, as the nearest brute facts of his existence, or by training himself to honesty amid the glittering nets spun round him by falsehood. Were history nothing more than the “all-embracing system of pa**ion and error,” man would have to read it as Goethe wished Werther to be read;—just as if it called to him, “Be a man and follow me not!” But fortunately history also keeps alive for us the memory of the great “fighters against history,” that is, against the blind power of the actual; it puts itself in the pillory just by glorifying the true historical nature in men who troubled themselves very little about the “thus it is,” in order that they might follow a “thus it must be” with greater joy and greater pride. Not to drag their generation to the grave, but to found a new one—that is the motive that ever drives them onward; and even if they are born late, there is a way of living by which they can forget it—and future generations will know them only as the first-comers.