Early Greek Philosophy & Other Essays
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In face of the political world of the Hellenes, I will not hide those phenomena of the present in which I believe I discern dangerous atrophies of the political sphere equally critical for art and society. If there should exist men, who as it were through birth are placed outside the national-and State-instincts, who consequently have to esteem the State only in so far as they conceive that it coincides with their own interest, then such men will necessarily imagine as the ultimate political aim the most undisturbed collateral existence of great political communities possible, which they might be permitted to pursue their own purposes without restriction. With this idea in their heads they will promote that policy which will offer the greatest security to these purposes; whereas it is unthinkable, that they, against their intentions, guided perhaps by an unconscious instinct, should sacrifice themselves for the State-tendency, unthinkable because they lack that very instinct. All other citizens of the State are in the dark about what Nature intends with her State-instinct within them, and they follow blindly; only those who stand outside this instinct know what they want from the State and what the State is to grant them. Therefore it is almost unavoidable that such men should gain great influence in the State because they are allowed to consider it as a means, whereas all the others under the sway of those unconscious purposes of the State are themselves only means for the fulfilment of the State-purpose. In order now to attain, through the medium of the State, the highest furtherance of their selfish aims, it is above all necessary, that the State be wholly freed from those awfully incalculable war-convulsions so that it may be used rationally; and thereby they strive with all their might for a condition of things in which war is an impossibility. For that purpose the thing to do is first to curtail and to enfeeble the political separatisms and factions and through the establishment of large equipoised State-bodies and the mutual safeguarding of them to make the successful result of an aggressive war and consequently war itself the greatest improbability; as on the other hand they will endeavour to wrest the question of war and peace from the decision of individual lords, in order to be able rather to appeal to the egoism of the masses or their representatives; for which purpose they again need slowly to dissolve the monarchic instincts of the nations. This purpose they attain best through the most general promulgation of the liberal optimistic view of the world, which has its roots in the doctrines of French Rationalism and the French Revolution, i. e., in a wholly un-Germanic, genuinely neo-Latin shallow and unmetaphysical philosophy. I cannot help seeing in the prevailing international movements of the present day, and the simultaneous promulgation of universal suffrage, the effects of the fear of war above everything else, yea I behold behind these movements, those truly international homeless money-hermits, as the really alarmed, who, with their natural lack of the State-instinct, have learnt to abuse politics as a means of the Exchange, and State and Society as an apparatus for their own enrichment. Against the deviation of the State-tendency into a money-tendency, to be feared from this side, the only remedy is war and once again war, in the emotions of which this at least becomes obvious, that the State is not founded upon the fear of the war-demon, as a protective institution for egoistic individuals, but in love to fatherland and prince, it produces an ethical impulse, indicative of a much higher destiny. If I therefore designate as a dangerous and characteristic sign of the present political situation the application of revolutionary thought in the service of a selfish State-less money-aristocracy, if at the same time I conceive of the enormous dissemination of liberal optimism as the result of modern financial affairs fallen into strange hands, and if I imagine all evils of social conditions together with the necessary decay of the arts to have either germinated from that root or grown together with it, one will have to pardon my occasionally chanting a Pæan on war. Horribly clangs its silvery bow; and although it comes along like the night, war is nevertheless Apollo, the true divinity for consecrating and purifying the State. First of all, however, as is said in the beginning of the "Iliad," he lets fly his arrow on the mules and dogs. Then he strikes the men themselves, and everywhere pyres break into flames. Be it then pronounced that war is just as much a necessity for the State as the slave is for society, and who can avoid this verdict if he honestly asks himself about the causes of the never-equalled Greek art-perfection?
He who contemplates war and its uniformed possibility, the soldier's profession, with respect to the hitherto described nature of the State, must arrive at the conviction, that through war and in the profession of arms is placed before our eyes an image, or even perhaps the prototype of the State. Here we see as the most general effect of the war-tendency an immediate decomposition and division of the chaotic mass into military castes, out of which rises, pyramid-shaped, on an exceedingly broad base of slaves the edifice of the "martial society." The unconscious purpose of the whole movement constrains every individual under its yoke, and produces also in heterogeneous natures as it were a chemical transformation of their qualities until they are brought into affinity with that purpose. In the highest castes one perceives already a little more of what in this internal process is involved at the bottom, namely the creation of the military genius– with whom we have become acquainted as the original founder of states. In the case of many States, as, for example, in the Lycurgian constitution of Sparta, one can distinctly perceive the impress of that fundamental idea of the State, that of the creation of the military genius. If we now imagine the military primal State in its greatest activity, at its proper "labour," and if we fix our glance upon the whole technique of war, we cannot avoid correcting our notions picked up from everywhere, as to the "dignity of man" and the "dignity of labour" by the question, whether the idea of dignity is applicable also to that labour, which has as its purpose the destruction of the "dignified" man, as well as to the man who is entrusted with that "dignified labour," or whether in this warlike task of the State those mutually contradictory ideas do not neutralise one another. I should like to think the warlike man to be a means of the military genius and his labour again only a tool in the hands of that same genius; and not to him, as absolute man and non-genius, but to him as a means of the genius – whose pleasure also can be to choose his tool's destruction as a mere pawn sacrificed on the strategist's chessboard – is due a degree of dignity, of that dignity namely, to have been deemed worthy of being a means of the genius. But what is shown here in a single instance is valid in the most general sense; every human being, with his total activity, only has dignity in so far as he is a tool of the genius, consciously or unconsciously; from this we may immediately deduce the ethical conclusion, that "man in himself," the absolute man possesses neither dignity, nor rights, nor duties; only as a wholly determined being serving unconscious purposes can man excuse his existence.
Plato's perfect State is according to these considerations certainly something still greater than even the warm-blooded among his admirers believe, not to mention the smiling mien of superiority with which our "historically" educated refuse such a fruit of antiquity. The proper aim of the State, the Olympian existence and ever-renewed procreation and preparation of the genius, – compared with which all other things are only tools, expedients and factors towards realisation – is here discovered with a poetic intuition and painted with firmness. Plato saw through the awfully devastated Herma of the then-existing State-life and perceived even then something divine in its interior. He believed that one might be able to take out this divine image and that the grim and barbarically distorted outside and shell did not belong to the essence of the State: the whole fervour and sublimity of his political passion threw itself upon this belief, upon that desire – and in the flames of this fire he perished. That in his perfect State he did not place at the head the genius in its general meaning, but only the genius of wisdom and of knowledge, that he altogether excluded the inspired artist from his State, that was a rigid consequence of the Socratian judgment on art, which Plato, struggling against himself, had made his own. This more external, almost incidental gap must not prevent our recognising in the total conception of the Platonic State the wonderfully great hieroglyph of a profound and eternally to be interpreted esoteric doctrine of the connection between State and Genius. What we believed we could divine of this cryptograph we have said in this preface.
THE GREEK WOMAN
(Fragment, 1871)Just as Plato from disguises and obscurities brought to light the innermost purpose of the State, so also he conceived the chief cause of the position of the Hellenic Woman with regard to the State; in both cases he saw in what existed around him the image of the ideas manifested to him, and of these ideas of course the actual was only a hazy picture and phantasmagoria. He who according to the usual custom considers the position of the Hellenic Woman to be altogether unworthy and repugnant to humanity, must also turn with this reproach against the Platonic conception of this position; for, as it were, the existing forms were only precisely set forth in this latter conception. Here therefore our question repeats itself: should not the nature and the position of the Hellenic Woman have a necessary relation to the goals of the Hellenic Will?
Of course there is one side of the Platonic conception of woman, which stands in abrupt contrast with Hellenic custom: Plato gives to woman a full share in the rights, knowledge and duties of man, and considers woman only as the weaker sex, in that she will not achieve remarkable success in all things, without however disputing this sex's title to all those things. We must not attach more value to; this strange notion than to the expulsion of the artist out of the ideal State; these are side-lines daringly mis-drawn, aberrations as it were of the hand otherwise so sure and of the so calmly contemplating eye which at times under the influence of the deceased master becomes dim and dejected; in this mood he exaggerates the master's paradoxes and in the abundance of his love gives himself satisfaction by very eccentrically intensifying the latter's doctrines even to foolhardiness.
The most significant word however that Plato as a Greek could say on the relation of woman to the State, was that so objectionable demand, that in the perfect State, the Family was to cease. At present let us take no account of his abolishing even marriage, in order to carry out this demand fully, and of his substituting solemn nuptials arranged by order of the State, between the bravest men and the noblest women, for the attainment of beautiful offspring. In that principal proposition however he has indicated most distinctly – indeed too distinctly, offensively distinctly – an important preparatory step of the Hellenic Will towards the procreation of the genius. But in the customs of the Hellenic people the claim of the family on man and child was extremely limited: the man lived in the State, the child grew up for the State and was guided by the hand of the State. The Greek Will took care that the need of culture could not be satisfied in the seclusion of a small circle. From the State the individual has to receive everything in order to return everything to the State. Woman accordingly means to the State, what sleep does to man. In her nature lies the healing power, which replaces that which has been used up, the beneficial rest in which everything immoderate confines itself, the eternal Same, by which the excessive and the surplus regulate themselves. In her the future generation dreams. Woman is more closely related to Nature than man and in all her essentials she remains ever herself. Culture is with her always something external, a something which does not touch the kernel that is eternally faithful to Nature, therefore the culture of woman might well appear to the Athenian as something indifferent, yea – if one only wanted to conjure it up in one's mind, as something ridiculous. He who at once feels himself compelled from that to infer the position of women among the Greeks as unworthy and all too cruel, should not indeed take as his criterion the "culture" of modern woman and her claims, against which it is sufficient just to point out the Olympian women together with Penelope, Antigone, Elektra. Of course it is true that these are ideal figures, but who would be able to create such ideals out of the present world? – Further indeed is to be considered what sons these women have borne, and what women they must have been to have given birth to such sons! The Hellenic woman as mother had to live in obscurity, because the political instinct together with its highest aim demanded it. She had to vegetate like a plant, in the narrow circle, as a symbol of the Epicurean wisdom λάθε βυώσας. Again, in more recent times, with the complete disintegration of the principle of the State, she had to step in as helper; the family as a makeshift for the State is her work; and in this sense the artistic aim of the State had to abase itself to the level of a domestic art. Thereby it has been brought about, that the passion of love, as the one realm wholly accessible to women, regulates our art to the very core. Similarly, home-education considers itself so to speak as the only natural one and suffers State-education only as a questionable infringement upon the right of home-education: all this is right as far as the modern State only is concerned. – With that the nature of woman withal remains unaltered, but her power is, according to the position which the State takes up with regard to women, a different one. Women have indeed really the power to make good to a certain extent the deficiencies of the State – ever faithful to their nature, which I have compared to sleep. In Greek antiquity they held that position, which the most supreme will of the State assigned to them: for that reason they have been glorified as never since. The goddesses of Greek mythology are their images: the Pythia and the Sibyl, as well as the Socratic Diotima are the priestesses out of whom divine wisdom speaks. Now one understands why the proud resignation of the Spartan woman at the news of her son's death in battle can be no fable. Woman in relation to the State felt herself in her proper position, therefore she had more dignity than woman has ever had since. Plato who through abolishing family and marriage still intensifies the position of woman, feels now so much reverence towards them, that oddly enough he is misled by a subsequent statement of their equality with man, to abolish again the order of rank which is their due: the highest triumph of the woman of antiquity, to have seduced even the wisest!
As long as the State is still in an embryonic condition woman as mother preponderates and determines the grade and the manifestations of Culture: in the same way as woman is destined to complement the disorganised State. What Tacitus says of German women: inesse quin etiam sanctum aliquid et providum putant, nec aut consilia earum aspernantur aut responsa neglegunt, applies on the whole to all nations not yet arrived at the real State. In such stages one feels only the more strongly that which at all times becomes again manifest, that the instincts of woman as the bulwark of the future generation are invincible and that in her care for the preservation of the species Nature speaks out of these instincts very distinctly. How far this divining power reaches is determined, it seems, by the greater or lesser consolidation of the State: in disorderly and more arbitrary conditions, where the whim or the passion of the individual man carries along with itself whole tribes, then woman suddenly comes forward as the warning prophetess. But in Greece too there was a never slumbering care that the terribly overcharged political instinct might splinter into dust and atoms the little political organisms before they attained their goals in any way. Here the Hellenic Will created for itself ever new implements by means of which it spoke, adjusting, moderating, warning: above all it is in the Pythia, that the power of woman to compensate the State manifested itself so clearly, as it has never done since. That a people split up thus into small tribes and municipalities, was yet at bottom whole and was performing the task of its nature within its faction, was assured by that wonderful phenomenon the Pythia and the Delphian oracle: for always, as long as Hellenism created its great works of art, it spoke out of one mouth and as one Pythia. We cannot hold back the portentous discernment that to the Will individuation means much suffering, and that in order to reach those individuals It needs an enormous step-ladder of individuals. It is true our brains reel with the consideration whether the Will in order to arrive at Art, has perhaps effused Itself out into these worlds, stars, bodies, and atoms: at least it ought to become clear to us then, that Art is not necessary for the individuals, but for the Will itself: a sublime outlook at which we shall be permitted to glance once more from another position.
ON MUSIC AND WORDS
(Fragment, 1871)What we here have asserted of the relationship between language and music must be valid too, for equal reasons concerning the relationship of Mime to Music. The Mime too, as the intensified symbolism of man's gestures, is, measured by the eternal significance of music, only a simile, which brings into expression the innermost secret of music but very superficially, namely on the substratum of the passionately moved human body. But if we include language also in the category of bodily symbolism, and compare the drama, according to the canon advanced, with music, then I venture to think, a proposition of Schopenhauer will come into the clearest light, to which reference must be made again later on. "It might be admissible, although a purely musical mind does not demand it, to join and adapt words or even a clearly represented action to the pure language of tones, although the latter, being self-sufficient, needs no help; so that our perceiving and reflecting intellect, which does not like to be quite idle, may meanwhile have light and analogous occupation also. By this concession to the intellect man's attention adheres even more closely to music, by this at the same time, too, is placed underneath that which the tones indicate in their general metaphorless language of the heart, a visible picture, as it were a schema, as an example illustrating a general idea … indeed such things will even heighten the effect of music." (Schopenhauer, Parerga, II., "On the Metaphysics of the Beautiful and Æsthetics," § 224.) If we disregard the naturalistic external motivation according to which our perceiving and reflecting intellect does not like to be quite idle when listening to music, and attention led by the hand of an obvious action follows better – then the drama in relation to music has been characterised by Schopenhauer for the best reasons as a schema, as an example illustrating a general idea: and when he adds "indeed such things will even heighten the effect of music" then the enormous universality and originality of vocal music, of the connection of tone with metaphor and idea guarantee the correctness of this utterance. The music of every people begins in closest connection with lyricism and long before absolute music can be thought of, the music of a people in that connection passes through the most important stages of development. If we understand this primal lyricism of a people, as indeed we must, to be an imitation of the artistic typifying Nature, then as the original prototype of that union of music and lyricism must be regarded: the duality in the essence of language, already typified by Nature. Now, after discussing the relation of music to metaphor we will fathom deeper this essence of language.
In the multiplicity of languages the fact at once manifests itself, that word and thing do not necessarily coincide with one another completely, but that the word is a symbol. But what does the word symbolise? Most certainly only conceptions, be these now conscious ones or as in the greater number of cases, unconscious; for how should a word-symbol correspond to that innermost nature of which we and the world are images? Only as conceptions we know that kernel, only in its metaphorical expressions are we familiar with it; beyond that point there is nowhere a direct bridge which could lead us to it. The whole life of impulses, too, the play of feelings, sensations, emotions, volitions, is known to us – as I am forced to insert here in opposition to Schopenhauer – after a most rigid self-examination, not according to its essence but merely as conception; and we may well be permitted to say, that even Schopenhauer's "Will" is nothing else but the most general phenomenal form of a Something otherwise absolutely indecipherable. If therefore we must acquiesce in the rigid necessity of getting nowhere beyond the conceptions we can nevertheless again distinguish two main species within their realm. The one species manifest themselves to us as pleasure-and-displeasure-sensations and accompany all other conceptions as a never-lacking fundamental basis. This most general manifestation, out of which and by which alone we understand all Becoming and all Willing and for which we will retain the name "Will" has now too in language its own symbolic sphere: and in truth this sphere is equally fundamental to the language, as that manifestation is fundamental to all other conceptions. All degrees of pleasure and displeasure – expressions of one primal cause unfathomable to us – symbolise themselves in the tone of the speaker: whereas all the other conceptions are indicated by the gesture-symbolism of the speaker. In so far as that primal cause is the same in all men, the tonal subsoil is also the common one, comprehensible beyond the difference of language. Out of it now develops the more arbitrary gesture-symbolism which is not wholly adequate for its basis: and with which begins the diversity of languages, whose multiplicity we are permitted to consider – to use a simile – as a strophic text to that primal melody of the pleasure-and-displeasure-language. The whole realm of the consonantal and vocal we believe we may reckon only under gesture-symbolism: consonants and vowels without that fundamental tone which is necessary above all else, are nothing but positions of the organs of speech, in short, gestures – ; as soon as we imagine the word proceeding out of the mouth of man, then first of all the root of the word, and the basis of that gesture-symbolism, the tonal subsoil, the echo of the pleasure-and-displeasure-sensations originate. As our whole corporeality stands in relation to that original phenomenon, the "Will," so the word built out of its consonants and vowels stands in relation to its tonal basis.
This original phenomenon, the "Will," with its scale of pleasure-and-displeasure-sensations attains in the development of music an ever more adequate symbolic expression: and to this historical process the continuous effort of lyric poetry runs parallel, the effort to transcribe music into metaphors: exactly as this double-phenomenon, according to the just completed disquisition, lies typified in language.
He who has followed us into these difficult contemplations readily, attentively, and with some imagination – and with kind indulgence where the expression has been too scanty or too unconditional – will now have the advantage with us, of laying before himself more seriously and answering more deeply than is usually the case some stirring points of controversy of present-day æsthetics and still more of contemporary artists. Let us think now, after all our assumptions, what an undertaking it must be, to set music to a poem; i. e., to illustrate a poem by music, in order to help music thereby to obtain a language of ideas. What a perverted world! A task that appears to my mind like that of a son wanting to create his father! Music can create metaphors out of itself, which will always however be but schemata, instances as it were of her intrinsic general contents. But how should the metaphor, the conception, create music out of itself! Much less could the idea, or, as one has said, the "poetical idea" do this. As certainly as a bridge leads out of the mysterious castle of the musician into the free land of the metaphors – and the lyric poet steps across it – as certainly is it impossible to go the contrary way, although some are said to exist who fancy they have done so. One might people the air with the phantasy of a Raphael, one might see St. Cecilia, as he does, listening enraptured to the harmonies of the choirs of angels – no tone issues from this world apparently lost in music: even if we imagined that that harmony in reality, as by a miracle, began to sound for us, whither would Cecilia, Paul and Magdalena disappear from us, whither even the singing choir of angels! We should at once cease to be Raphael: and as in that picture the earthly instruments lie shattered on the ground, so our painter's vision, defeated by the higher, would fade and die away. – How nevertheless could the miracle happen? How should the Apollonian world of the eye quite engrossed in contemplation be able to create out of itself the tone, which on the contrary symbolises a sphere which is excluded and conquered just by that very Apollonian absorption in Appearance? The delight at Appearance cannot raise out of itself the pleasure at Non-appearance; the delight of perceiving is delight only by the fact that nothing reminds us of a sphere in which individuation is broken and abolished. If we have characterised at all correctly the Apollonian in opposition to the Dionysean, then the thought which attributes to the metaphor, the idea, the appearance, in some way the power of producing out of itself the tone, must appear to us strangely wrong. We will not be referred, in order to be refuted, to the musician who writes music to existing lyric poems; for after all that has been said we shall be compelled to assert that the relationship between the lyric poem and its setting must in any case be a different one from that between a father and his child. Then what exactly?