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The snake that cannot cast its skin perishes. So too with those minds which are prevented from changing their views: they cease to be minds. 394
In 1882 Nietzsche wrote and published "The Joyful Wisdom" ("La Gay a Scienza"). Although originally intended as a supplement to "The Dawn of Day," under which title it was to have been issued in a later edition of this earlier work, it differs greatly, not only from "The Dawn of Day," but from everything else Nietzsche ever wrote. The destructive spirit of "Human, All-Too-Human" is nowhere to be found in it. The revolutionary doctrines of "The Dawn of Day" are but vaguely echoed. It is a book which shows Nietzsche in a unique and isolated mood—a mood which, throughout his whole life did not return to him. Temperamentally "The Joyful Wisdom" comes nearer being a parallel to "Thus Spake Zarathustra" than to any of his other writings. But even this comparison goes to pieces when pushed beyond the most superficial aspects of the two books. Nietzsche was at Naumburg at the time of writing this work. A long-standing stomach malady had suddenly shown signs of leaving him, and the period during which he wrote "The Joyful Wisdom" was one of the happiest of his life. Heretofore a sombre seriousness had marked both his thoughts and the expression of them. In the two volumes of "Human, All-Too-Human" he had attempted a complete devastation of all codes and ideals. In "The Dawn of Day" he waged a[Pg 114] bitter and serious warfare on modern moral standards and made attempts at supplanting them with new dogma. In "The Joyful Wisdom" he revealed an entirely new phase of his character—a lenient, jovial, almost buoyant attitude toward the world.
Although "The Joyful Wisdom" may be considered in the light of an interpolation into Nietzsche's philosophical works, the book is nevertheless among the most interesting of his output—not so much because it gives us any additions to the sum of his thinking, but because it throws a light on the philosopher himself. It may be lifted bodily out of his works without leaving a gap in the development of his doctrines, but it cannot be set aside without closing up a very important and significant facet in the man's nature. Unfortunately Nietzsche is looked upon as a man who was entirely consumed with rancour and hatred—a man unconscious of the comic side of existence—a thinker with whom pessimism was chronic. But this is only a half truth, a conclusion founded on partial evidence. Nietzsche's very earnestness at times defeated his own ends. "The Joyful Wisdom" is one of the most fundamentally hilarious books ever written. It deals with life as a supreme bit of humour. Yet there is little in it to provoke laughter. Nietzsche's humour is deeper than the externals. One finds no superficial jesting here, no smartness, no transient buffoonery. The book is a glorification of that subtle joy which accompanies the experiencing of knowledge. In order to catch its spirit it is necessary that one be familiar with the serious and formulating Nietzsche, for on his most serious doctrines is founded that attitude which makes "The Joyful Wisdom" hilarious. Once familiar with Nietzsche's earlier writings one may read[Pg 115] the present book with a feeling of exhilaration unlike that produced by his more manifestly solemn writings.
However, despite the buoyancy of this document, it is, beneath the surface, as serious as anything Nietzsche has ever written. His conception of the world and his assumption of the underlying aspects of existence are founded on deeply conceived formulas. It must be borne in mind that Nietzsche's thought is in a large measure personal, that the development of his doctrines is due to very definite biographical causes and to the flux and reflux of his own emotions. His system is not a spontaneous and complete conception, the sudden fruit of his entire research given to the world in a unified body. To the contrary, it is an amassing of data, a constant building up of ideas. No one book contains his entire teachings, logically thought out and carefully organised. Rather is his philosophy an intricate structure which begins with his earliest essays and does not reach completion until the end of "The Will to Power." Each book has some specific place in his thought: each book assumes a position relative to all the rest. Thus in "The Joyful Wisdom" we have the turning point between the denying and destructive Nietzsche and the asserting and fashioning Nietzsche. Says he in the fourth and most important section called "Sanctus Januarius": "Amor fati:[1] let that henceforth be my love! I do not want to wage war with the ugly. I do not want to accuse, I do not want even to accuse the accusers. Looking aside, let that be my sole negation! And all in all, to sum up: I wish to be at any time hereafter only a yea-sayer!"
In "The Joyful Wisdom" begins Nietzsche's almost[Pg 116] fanatical joy in life. Here, too, we encounter for the first time the symbol of the dance. Nietzsche constantly makes use of this figure in his later writings. Especially in "Thus Spake Zarathustra" does he exhort his readers to indulge themselves in dancing. The blasphemies and hatreds characteristic of the philosopher in his more solemn moods are nowhere discernible in this new book. It is therefore of considerable importance to the student in forming a just estimate of Nietzsche. Here the hater has departed; the idol-smasher has laid down his weapons; the analyst has become the satyr; the logician has turned poet; the blasphemer has become the child. Only occasionally does the pendulum swing toward the sombre Apollonian pole: the Dionysian ideal of joy is dominant. The month of January inspired the book, and Nietzsche says in his Ecce Homo that it was the most wonderful month of January he had ever spent. This spirit of gaiety was to remain with him in some degree throughout the remainder of his life. He realised that his preparatory work was completed. He saw his way clear to forge ahead as his doctrines led him; and his exuberance no doubt grew out of the satisfaction he took in this prospect.
Although the contents of "The Joyful Wisdom" are not inherently a part of Nietzsche's philosophy, but only detached applications of his theories—ideas which floated to the surface of his doctrines—the material encountered here is of wide and varied interest. There are criticisms of German and Southern culture; valuations of modern authors; views on the developments of art; theories of music; analyses of Schopenhauer and an explanation of his vogue; judgments of the ancient and the modern theatre; excursions into philological fields; arraignments of[Pg 117] contemporary classicism; doctrines of creative artistry; personal paragraphs on mental culture, politics and commerce. ... The book is, in fact, more critical than philosophical.
Nietzsche never entirely dissevered himself from his time and from the habits, both of thought and action, which characterised his contemporaries. From his first academic essays to his last transvaluation of values, he remained the patient and analytical observer of the life about him. For this reason it has been argued among disciples of "pure" thinking that he was not, in the strictest sense of the word, a "philosopher," but rather a critically intellectual force. This diagnosis might carry weight had not Nietzsche avowedly built his philosophical structure on a repudiation of abstract thinking. This misunderstanding of him arose from the adherents of rational thinking overlooking the fact that, where the older philosophers had detached themselves from reality because of the instability of natural hypotheses, Nietzsche re-established human bases on which he founded his syllogisms. Therefore one should not attempt to divorce the purely critical from the purely philosophical in his writings. Even in a book so frankly critical as "The Joyful Wisdom" there is a directing force of theoretical unity.
