H. L. Mencken - The Philosophy of Friedrich Nietzsche

H. L. Mencken

e-artnow, 2021

Contact: info@e-artnow.org

EAN: 4064066498801

Preface to the Third Edition

Nietzsche the Man

I. Boyhood and Youth

II. The Beginnings of the Philosopher

III. Blazing a New Path

IV. The Prophet of the Superman

V. The Philosopher and the Man

Nietzsche the Philosopher

I. Dionysus Versus Apollo

II. The Origin of Morality

III. Beyond Good and Evil

IV. The Superman

V. Eternal Recurrence

VI. Christianity

VII. Truth

VIII. Civilization

IX. Women and Marriage

X. Government

XI. Crime and Punishment

XII. Education

XIII. Sundry Ideas

XIV. Nietzsche vs. Wagner

Nietzsche the Prophet

I. Nietzsche's Origins

II. Nietzsche and His Critics

How to Study Nietzsche

Table of Contents

When this attempt to summarize and interpret the principal ideas of Friedrich Wilhelm Nietzsche was first published, in the early part of 1908, several of his most important books were yet to be translated into English and the existing commentaries were either fragmentary and confusing or frankly addressed to the specialist in philosophy. It was in an effort to make Nietzsche comprehensible to the general reader, at sea in German and unfamiliar with the technicalities of the seminaries, that the work was undertaken. It soon appeared that a considerable public had awaited that effort, for the first edition was quickly exhausted and there was an immediate demand for a special edition in England. The larger American edition which followed has since gone the way of its predecessor, and so the opportunity offers for a general revision, eliminating certain errors in the first draft and introducing facts and opinions brought forward by the publication of Dr. Oscar Levy's admirable complete edition of Nietzsche in English and by the appearance of several new and informative biographical studies, and a large number of discussions and criticisms. The whole of the section upon Nietzsche's intellectual origins has been rewritten, as has been the section on his critics, and new matter has been added to the biographical chapters. In addition, the middle portion of the book has been carefully revised, and a final chapter upon the study of Nietzsche, far more extensive than the original bibliographical note, has been appended. The effect of these changes, it is believed, has been to increase the usefulness of the book, not only to the reader who will go no further, but also to the reader who plans to proceed to Nietzsche's own writings and to the arguments of his principal critics and defenders.

That Nietzsche has been making progress of late goes without saying. No reader of current literature, nor even of current periodicals, can have failed to notice the increasing pressure of his ideas. When his name was first heard in England and America, toward the end of the nineties, he suffered much by the fact that few of his advocates had been at any pains to understand him. Thus misrepresented, he took on the aspect of an horrific intellectual hobgoblin, half Bakúnin and half Byron, a sacrilegious and sinister fellow, the father of all the wilder ribaldries of the day. In brief, like Ibsen before him, he had to bear many a burden that was not his. But in the course of time the truth about him gradually precipitated itself from this cloud of unordered enthusiasm, and his principal ideas began to show themselves clearly. Then the discovery was made that the report of them had been far more appalling than the substance. Some of them, indeed, had already slipped into respectable society in disguise, as the original inspirations of lesser sages, and others, on examination, turned out to be quite harmless, and even comforting. The worst that could be said of most of them was that they stood in somewhat violent opposition to the common platitudes, that they were a bit vociferous in denying this planet to be the best of all possible worlds. Heresy, of course, but falling, fortunately enough, upon ears fast growing attuned to heretical music. The old order now had fewer to defend it than in days gone by. The feeling that it must yield to something better, that contentment must give way to striving and struggle, that any change was better than no change at all—this feeling was abroad in the world. And if the program of change that Nietzsche offered was startling at first hearing, it was at least no more startling than the programs offered by other reformers. Thus he got his day in court at last and thus he won the serious attention of open-minded and reflective folk.

Not, of course, that Nietzsche threatens, today or in the near future, to make a grand conquest of Christendom, as Paul conquered, or the unknown Father of Republics. Far from it, indeed. Filtered through the comic sieve of a Shaw or sentimentalized by a Roosevelt, some of his ideas show a considerable popularity, but in their original state they are not likely to inflame millions. Broadly viewed, they stand in direct opposition to every dream that soothes the slumber of mankind in the mass, and therefore mankind in the mass must needs be suspicious of them, at least for years to come. They are pre-eminently for the man who is not of the mass, for the man whose head is lifted, however little, above the common level. They justify the success of that man, as Christianity justifies the failure of the man below. And so they give no promise of winning the race in general from its old idols, despite the fact that the pull of natural laws and of elemental appetites is on their side. But inasmuch as an idea, to make itself felt in the world, need not convert the many who serve and wait but only the few who rule, it must be manifest that the Nietzschean creed, in the long run, gives promise of exercising a very real influence upon human thought. Reduced to a single phrase, it may be called a counterblast to sentimentality—and it is precisely by breaking down sentimentality, with its fondness for moribund gods, that human progress is made. If Nietzsche had left no other vital message to his time, he would have at least forced and deserved a hearing for his warning that Christianity is a theory for those who distrust and despair of their strength, and not for those who hope and fight on.

To plat his principal ideas for the reader puzzled by conflicting reports of them, to prepare the way for an orderly and profitable reading of his own books—such is the purpose of the present volume. The works of Nietzsche, as they have been done into English, fill eighteen volumes as large as this one, and the best available account of his life would make three or four more. But it is sincerely to be hoped that the student, once he has learned the main paths through this extensive country, will proceed to a diligent and thorough exploration. Of all modern philosophers Nietzsche is the least dull. He was undoubtedly the greatest German prose writer of his generation, and even when one reads him through the English veil it is impossible to escape the charm and color of his phrases and the pyrotechnic brilliance of his thinking.

MENCKEN.

BALTIMORE, November, 1913.

Table of Contents

Table of Contents

Friedrich Nietzsche was a preacher's son, brought up in the fear of the Lord. It is the ideal training for sham-smashers and freethinkers. Let a boy of alert, restless intelligence come to early manhood in an atmosphere of strong faith, wherein doubts are blasphemies and inquiry is a crime, and rebellion is certain to appear with his beard. So long as his mind feels itself puny beside the overwhelming pomp and circumstance of parental authority, he will remain docile and even pious. But so soon as he begins to see authority as something ever finite, variable and all-too-human—when he begins to realize that his father and his mother, in the last analysis, are mere human beings, and fallible like himself—then he will fly precipitately toward the intellectual wailing places, to think his own thoughts in his own way and to worship his own gods beneath the open sky.