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A PHILOSOPHY OF ORIGINALITY

One might expect that Nietzsche, who glories in the triumph of the strong over the weak in the struggle for life, red in tooth and claw, would look up to Darwin as his master. But Nietzsche recognizes no, master, and he emphasizes this by speaking in his poetry of Darwin as "this English joker," whose "mediocre reason" is accepted for philosophy.[1] To Nietzsche that which exists is the mere incidental product of blind forces. Instead of working for a development of the better from the best of the present, which is the method of nature, he shows his contempt for the human and all-too-human; he prophesies a deluge and hopes that from its floods the overman will emerge whose seal of superiority will be the strength of the conqueror that enables him to survive in the struggle for existence.

Nietzsche has looked deeply into the apparent chaos of life that according to Darwin is a ruthless struggle[Pg 33] for survival. He avoids the mistake of those sentimentalists who believe that goody-goodyness can rule the world, who underrate the worth of courage and over-rate humility, and who would venture to establish peace on earth by grounding arms. He sees the differences that exist between all things, the antagonism that obtains everywhere, and preferring to play the part of the hammer, he showers expressions of contempt upon the anvil.

And Nietzsche's self-assertion is immediate and direct. He does not pause to consider what his self is, neither how it originated nor what will become of it. He takes it as it is and opposes it to the authority of other powers, the state, the church, and the traditions of the past. An investigation of the nature of the self might have dispelled the illusion of his self-glorification, but he never thinks of analysing its constitution. Bluntly and without any reflection or deliberation he claims the right of the sovereignty of self. He seems to forget that there are different selves, and that what we need most is a standard by which we can gauge their respective worth, and not an assertion of the rights of the self in general.

We do not intend to quarrel with Nietzsche's radicalism. Nor do we underrate the significance of the self. We, too, believe that every self has the liberty to choose its own position and may claim as many rights as it pleases provided it can maintain them. If it cannot maintain them it will be crushed; otherwise[Pg 34] it may conquer its rivals and suppress counter-claims; but therefore the wise man looks before he leaps. Reckless self-assertion is the method of brute creation. Neither the lion nor the lamb meditate on their fate; they simply follow their instincts. They are carnivorous or herbivorous by nature through the actions of their ancestors. This is what Buddhists call the law of deeds or Karma. Man's karma leads higher. Man can meditate on his own fate, and he can discriminate. His self is a personality, i. e., a self-controlled commonwealth of motor ideas. Man does not blindly follow his impulses but establishes rules of action. He can thus abbreviate the struggle and avoid unnecessary friction; he can rise from brute violence to a self-contained and well-disciplined strength. Self-control (i. e., ethical guidance) is the characteristic feature of the true "overman"; but Nietzsche knows nothing of self-control; he would allow the self blindly to assert itself after the fashion of animal instincts.

Nietzsche is the philosopher of instinct. He spurns all logical order, even truth itself. He has a contempt for every one who learns from others, for he regards such a man as a slave to other people's thought. His ambition for originality is expressed in these four lines which he inserted as a motto to the second edition of La Gaya Scienza:

"Ich wohne in meinem eignen Haus,
Hab' niemandem nie nichts nachgemacht
Und—lachte noch jeden Meister aus,
Der nicht sich selber ausgelacht."

[Pg 35]

We translate faithfully, preserving even the ungrammatical use of the double negative, as follows:

"In my own house do I reside,
Did never no one imitate,
And every master I deride,
Save if himself he'd derogate."

We wonder that Nietzsche did not think of Goethe's little rhyme, which seems to suit his case exactly:

"A fellow says: 'I own no school or college;
No master lives whom I acknowledge;
And pray don't entertain the thought
That from the dead I e'er learned aught.'
This, if I rightly understand,
Means: 'I'm a fool by own command.'"

Nietzsche observes that the thoughts of most philosophers are secretly guided by instincts. He feels that all thought is at bottom a "will for power," and the will for truth has no right to exist except it serve the will for power. He reproaches philosophers for glorifying truth.

Fichte in his Duties of the Scholar says:

"My life and my fate are nothing; but the results of my life are of great importance. I am a priest of Truth; I am in the service of Truth; I feel under obligation to do, to risk, and to suffer anything for truth."

Nietzsche declares that this is shallow. Will for truth, he says, should be called "will to make being thinkable." Here, it seems to us, Nietzsche simply replaces the word "truth" by one of its functions.[Pg 36] Truth is a systematic representation of reality, a comprehensive description of facts; the result being that "existence is made thinkable."

Nietzsche is in a certain sense right when he says that truth in itself is nothing; for every representation of reality must serve a purpose, otherwise it is superfluous and useless. And the purpose of truth is the furtherance of life. Nietzsche instinctively hits the right thing in saying that at the bottom of philosophy there is the will for power. In spite of our school-philosopher's vain declamations of "science for its own sake," genuine philosophy will never be anything else than a method for the acquisition of power. But this method is truth. Nietzsche errs when he declares that "the head is merely the intestine of the heart." The head endeavors to find out the truth, and the truth is not purely subjective. It is true that truth is of no use to a man unless he makes it his own; he must possess it; it must be part of himself, but he cannot create it. Truth cannot be made; it must be discovered. Since the scholar's specialized business is the elucidation of the method of discovering the truth—not its purpose, not its application in practical life—Fichte's ideal of the aim of scholarship remains justified.

Omit the ideal of truth in a philosophy, and it becomes an ignis fatuus, a will-o'-the-wisp, that will lead people astray. Truth makes existence thinkable, but thinkableness alone is not as yet a test of truth. The ultimate test of truth is its practical application. There[Pg 37] is something wrong with a theory that does not work, and thus the self has a master, which is reality, the world in which it lives, with its laws and actualities. The subjective self must measure its worth by the objective standard of truth—to be obtained through exact inquiry and scientific investigation.