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Updated: May 3, 2025
So there at once is your Balance of Power problem in Asia enormously aggravated by throwing Germany out of the anti-Russian scale and grinding her to powder. Even in North Africa but enough is enough. You can durchhauen your way out of the frying pan, but only into the fire. Better take Nietzsche's brave advice, and make it your point of honour to "live dangerously."
These deal with Nietzsche's principle of the desirability of rearing a select race. The biological and historical grounds for his insistence upon this principle are, of course, manifold. Gobineau in his great work, "L'Inegalite des Races Humaines", lays strong emphasis upon the evils which arise from promiscuous and inter-social marriages.
But such individuals carry with them the seed of their own failure, because even if Nietzsche's view that the weak and broken elements of humanity were doomed to perish, and ought even to be helped to perish, were a true view, even if his supermen at last survived, they must ultimately be matched one against another in some monstrous and unflinching combat.
"Well then, in supporting the ideas and institutions generally current, you may be hindering instead of helping the realization of the Good you want to achieve." "But I don't believe Nietzsche's ideas ever could represent the Good!" "Why not?" "Because I don't." "But, at any rate, do you abandon the position that we can take the ideas of our time as a final criterion?"
He reproaches his former colleagues with being sterile and shows them that their sterility is the result of their not believing in anything. "He who had to create, had always his presaging dreams and astral premonitions and believed in believing!" An important feature of Nietzsche's interpretation of Life is disclosed in this discourse.
He remembered one of Nietzsche's mad utterances wherein that madman had doubted truth. And who was to say? Perhaps Nietzsche had been right. Perhaps there was no truth in anything, no truth in truth no such thing as truth. But his mind wearied quickly, and he was content to go back to his chair and doze. Miserable as he was on the steamer, a new misery came upon him.
The large, loosely modelled head with its fleshy curves, its super-subtle mouth of orator, the gaze veiled, the bland, pontifical expression, the expression of the man who spoke of "the mania of certitude" here is Ernest Renan, voluptuous disdainer of democracies, and planner of a phalanstery of superior men years before Nietzsche's superman appeared.
Ruskin shook his fist at the old order to some purpose; and, if he could not see clearly what things counted, succeeded at least in making contemptible some that did not. Nietzsche's preposterous nonsense knocked the bottom out of nonsense more preposterous and far more vile.
General von Bernhardi's admiring references to his philosophy sufficiently show this. But Nietzsche's very limited influence on German thought cannot reasonably be quoted as justification of the common saying that Germany had deserted Christianity for Paganism. Had such a statement been made before the war began, our divines would have indignantly repudiated it.
A dream of this sort, even if less melodramatic than Nietzsche's, has visited the mind of many a neo-Catholic or neo-pagan. If the humanistic tendencies of the Renaissance could have worked on unimpeded, might not a revolution from above, a gradual rationalisation, have transformed the church?
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