In political life this Wahn displays itself as patriotism. As such it prompts the citizen to offer up his private welfare, for whose amplest possible ensurement he erst was solely concerned in all his personal and party efforts, nay, to offer up his life itself; for ensuring the State's continuance. The Wahn that any violent transmutation of the State must affect him altogether personally, must crush him to a degree which he believes he never could survive, here governs him in such a manner that his exertions to turn aside the danger threatening the State, as 'twere a danger to be suffered in his individual person, are quite as strenuous, and indeed more eager than in the actual latter case; whereas the traitor, as also the churlish realist, finds it easy enough to prove that, even after entry of the evil which the patriot fears, his personal prosperity can remain as flourishing as ever.
The positive renunciation of egoism accomplished in the patriotic action, however, is certainly so violent a strain, that it cannot possibly hold out for long together; moreover the Wahn that prompts it is still so strongly tinctured with a really egoistic notion, that the relapse into the sober, purely egoistic mood of everyday occurs in general with marked rapidity, and this latter mood goes on to fill the actual breadth of life. Hence the Patriotic Wahn requires a lasting symbol, whereto it may attach itself amid the dominant mood of everyday-thence, should exigence again arise, to promptly gain once more its quickening force; something like the colours that led us formerly to battle, and now wave peacefully above the city from the tower; a sheltering token of the meeting-place for all, should danger newly enter. This symbol is the King; in him the burgher honours unawares the visible representative, nay, the live embodiment of that same Wahn which, already bearing him beyond and above his common notions of the nature of things, inspirits and ennobles him to the point of shewing himself a patriot.
Now, what lies above and beyond Patriotism-that form of Wahn sufficient for the preservation of the State-will not be cognisable to the state-burgher as such, but, strictly speaking, can bring itself to the knowledge of none save the King or those who are able to make his personal interest their own. Only from the Kinghood's height can be seen the rents in the garment wherewithal Wahn clothes itself to reach its nearest goal, the preservation of the species, under the form of a State-fellowship. Though Patriotism may sharpen the burgher's eyes to interests of State, yet it leaves him blind to the interest of mankind in general; nay, its most effectual force is spent in passionately intensifying this blindness, which often finds a ray of daylight in the common intercourse of man and man. The patriot subordinates himself to his State in order to raise it above all other States, and thus, as it were, to find his personal sacrifice repaid with ample interest through the might and greatness of his fatherland. Injustice and violence toward other States and peoples have therefore been the true dynamic law of Patriotism throughout all time. Self-preservation is still the real prime motor here, since the quiet, and thus the power, of one's own State appears securable in no other way than through the powerlessness of other States, according to Machiavelli's telling maxim: "What you don't wish put on yourself; go put upon your neighbour!" But this fact that one's own quiet can be ensured by nothing but violence and injustice to the world without, must naturally make one's quiet seem always problematic in itself: thereby leaving a door forever open to violence and' injustice within one's own State too. The measures and acts which shew us violently-disposed towards the outer world, can never stay without a violent reaction on ourselves. When modern state-political optimists speak of a state of International Law, (12) in which the [European] States stand nowadays toward one another, one need only point to the necessity of maintaining and constantly increasing our enormous standing armies, to convince them, on the contrary, of the actual lawlessness of that state (Rechtslosigkeit dieses Zustandes). Since it does not occur to me to attempt to shew how matters could be otherwise, I merely record the fact that we are living in a perpetual state of war, with intervals of armistice, and that the inner condition of the State itself is not so utterly unlike this state of things as to pass muster for its diametric opposite. If the prime concern of all State systems is the ensurance of stability, and if this ensurance hinges on the condition that no party shall feel an irresistible need of radical change; if; to obviate such an event, it is indispensable that the moment's pressing need shall always be relieved in due season ; and if the practical common-sense of the burgher may be held sufficient, nay alone competent, to recognise this need: on the other hand we have seen that the highest associate tendence of the State could only be kept in active vigour through a form of Wahn; and as we were obliged to recognise that this particular Wahn, namely that of Patriotism, neither was truly pure, nor wholly answered to the objects of the human race as such,-we now have to take this Wahn in eye, withal, under the guise of a constant menace to public peace and equity.
The very Wahn that prompts the egoistic burgher to the most self-sacrificing actions, can equally mislead him into the most deplorable embroglios, into acts the most injurious to Quiet.
The reason lies in the scarcely exaggerable weakness of the average human intellect, as also in the infinitely diverse shades and grades of perceptive-faculty in the units who, taken all together, create the so-called public opinion. Genuine respect for this "public opinion" is founded on the sure and certain observation that no one is more accurately aware of the community's true immediate life-needs, nor can better devise the means for their satisfaction, than the community itself: it would be strange indeed, were man more faultily organised in this respect than the dumb animal. Nevertheless we often are driven to the opposite view, if we remark how even for this, for the correct perception of its nearest, commonest needs, the ordinary human understanding does not suffice-not, at least, to the extent of jointly satisfying them in the spirit of true fellowship the presence of beggars in our midst, and even at times of starving fellow-creatures, shews how weak the commonest human sense must be at bottom. So here already we have evidence of the great difficulty it must cost to bring true reason (wirkliche Vernunft) into the joint determinings of Man: though the cause may well reside in the boundless egoism of each single unit, which, outstripping far his intellect, prescribes his portion of the joint resolve at the very junctures where right knowledge can be attained through nothing but repression of egoism and sharpening of the understanding, - yet precisely here we may plainly detect the influence of a baneful Wahn. This Wahn has always found its only nurture in insatiable egoism; it is dangled before the latter from without, however, to wit by ambitious individuals, just as egoistic, but gifted with a higher, though in itself by no means high degree of intellect This intentional employment and conscious or unconscious perversion of the Wahn can avail itself of none but the form alone accessible to the burgher, that of Patriotism, albeit in some disfigurement or other; it thus will always give itself out as an effort for the common good, and never yet has a demagogue or intriguer led a Folk astray without in some way making it believe itself inspired by patriotic ardour. Thus in Patriotism itself there lies the holdfast for misguidance; and the possibility of keeping always handy the means of this misguidance, resides in the artfully inflated value which certain people pretend to attach to "public opinion."
What manner of thing this "public opinion" is, should be best known to those who have its name forever in their mouths and erect the regard for it into a positive article of religion. Its self-styled organ in our times is the "Press": were she candid, she would call herself its generatrix, but she prefers to hide her moral and intellectual foibles-manifest enough to every thinking and earnest observer,-her utter want of independence and truthful judgment, behind the lofty mission of her subservience to this sole representative of human dignity, this Public Opinion, which marvellously bids her stoop to every indignity, to every contradiction, to to-day's betrayal of what she dubbed right sacred yesterday. Since, as we else may see, every sacred thing seems to come into the world merely to be employed for ends profane,
the open profanation of Public Opinion might perhaps not warrant us in arguing to its badness in and for itself: only, its actual existence is difficult, or wellnigh impossible to prove, for ex hypothesi it cannot manifest as such in the single individual, as is done by every other noble Wahn; such as we must certainly account true Patriotism, which has its strongest and its plainest manifestation precisely in the individual unit. The pretended vicegerent of "public opinion," on the other hand, always gives herself out as its will-less slave; and thus one never can get at this wondrous power, save-by making it for oneself. This, in effect, is what is done by the "press," and that with all the keenness of the trade the world best understands, industrial business. Whcreas each writer for the papers represents nothing, as a rule, but a literary failure or a bankrupt mercan tile career, many newspaper-writers, or all of them together, form the awe-commanding power of the "press," the sublimation of public spirit, of practical human intellect, the indubitable guarantee of manhood's constant progress. Each man uses her according to his need, and she herself expounds the nature of Public Opinion through her practical behaviour-to the intent that it is at all times havable for gold or profit.
It certainly is not as paradoxical as it might appear, to aver that with the invention of the art of printing, and quite certainly with the rise of journalism, mankind has gradually lost much of its capacity for healthy judgment: demonstrably the plastic memory, (13) the widespread aptitude for poetical conception and reproduction, has considerably and progressively diminished since even written characters first gained the upper hand. No doubt a compensatory profit to the general evolution of human faculties, taken in the very widest survey, must be likewise capable of proof; but in any case it does not accrue to us immediately, for whole generations-including most emphatically our own, as any close observer must recognise-have been so degraded through the abuses practised on the healthy human power of judgment by the manipulators of the modern daily Press in particular, and consequently through the lethargy into which that power of judgment has fallen, in keeping with man's habitual bent to easygoingness, that, in flat contradiction of the lies they let themselves be told, men shew themselves more incapable each day of sympathy with truly great ideas.
The most injurious to the common welfare is the harm thus done to the simple sense of equity: there exists no form of injustice, of onesidedness and narrowness of heart, that does not find expression in the pronouncements of "public opinion," and-what adds to the hatefulness of the thing-forever with a passionateness that masquerades as the warmth of genuine patriotism, but has its true and constant origin in the most self-seeking of all human motives. Whoso would learn this accurately, has but to run counter to "public opinion," or indeed to defy it: he will find himself brought face to face with the most implacable tyrant; and no one is more driven to suffer from its despotism, than the Monarch, for very reason that he is the representant of that selfsame Patriotism whose noxious counterfeit steps up to him, as "public opinion," with the boast of being identical in kind.
Matters strictly pertaining to the interest of the King, which in truth can only be that of purest patriotism, are cut and dried by his unworthy substitute, this Public Opinion, in the interest of the vulgar egoism of the mass; and the necessitation to yield to its requirements, notwithstanding, becomes the earliest source of that higher form of suffering which the King alone can personally experience as his own. If we add hereto the personal sacrifice of private freedom which the monarch has to bring to "reasons of State," and if we reflect how he alone is in a position to make purely-human considerations lying far above mere patriotism-as, for instance, in his intercourse with the heads of other States-his personal concern, and yet is forced to immolate them upon the altar of his State: then we shall understand why the legends and the poetry of every age have brought the tragedy of human. life the plainest and the oftenest to show in just the destiny of Kings. In the fortunes and the fate of Kings the tragic import of the world can first be brought completely to our knowledge. Up to the King a clearance of every obstacle to the human Will is thinkable, so far as that Will takes on the mould of State, since the endeavour of the citizen does not outstep the satisfaction of certain needs allayable within the confines of the State. The General and Statesman, too, remains a practical realist; in his enterprises he may be unlucky and succumb, but chance might also favour him to reach the thing not in and for itself impossible: for he ever serves a definite, practical aim. But the King desires the Ideal, he wishes justice and humanity; nay, wished he them not, wished he naught but what the simple burgher or party-leader wants,-the very claims made on him by his office, claims that allow him nothing but an ideal interest, by making him a traitor to the idea he represents, would plunge him into those sufferings which have inspired tragic poets from all time to paint their pic tures of the vanity of human life and strife. (14) True justice and humanity are ideals irrealisable: to be bound to strive for them, nay, to recognise an unsilenceable summons to their carrying out, is to be condemned to misery. What the throughly noble, truly kingly individual directly feels of this, in time is given also to the individual unqualified for knowledge of his tragic task, and solely placed by Nature's dispensation on the throne, to learn in some uncommon fashion reserved for kings alone: upon the height allotted to it by an unavoidable destiny, the vulgar head, the ignoble heart that in a humbler sphere might very well subsist in fullest civic honour, in thorough harmony with itself and its surroundings, here falls into a dire contempt, far-reaching and long-lasting, often in itself unreasoning, and therefore to be accounted wellnigh tragic. The very fact that the individual called to the throne has no personal choice, may allow no sanction to his purely human leanings, and needs must fill a great position for which nothing but great natural parts can qualify, foreordains him to a superhuman lot that needs must crush the weakling into personal nullity. The highly fit, however, is summoned to drink the full, deep cup of life's true tragedy in his exalted station. Should his construction of the Patriotic ideal be passionate and ambitious, he becomes a warrior-chief and conqueror, and thereby courts the portion of the violent, the faithlessness of Fortune; but should his nature be noble-minded, full of human pity, more deeply and more bitterly than every other is he called to see the futility of all endeavours for true, for perfect justice.
To him more deeply and more inwardly than is possible to the State-citizen, as such, is it therefore given to feel that in Man there dwells an infinitely deeper, more capacious need than the State and its ideal can ever satisfy. Wherefore as it was Patriotism that raised the burgher to the highest height by him attainable, it is Religion alone that can bear the King to the stricter dignity of manhood (zur eigentlichen Menschenwürde).
Religion, of its very essence, is radically divergent from the State. The religions that have come into the world have been high and pure in direct ratio as they seceded from the State, and in themselves entirely upheaved it. We find State and Religion in complete alliance only where each still stands upon its lowest step of evolution and significance. The primitive Nature-religion subserves no ends but those which Patriotism provides for in the adult State: hence with the full development of patriotic spirit the ancient Nature-religion has always lost its meaning for the State. So long as it flourishes, however, so long do men subsume by their gods their highest practical interest of State; the tribal god is the representant of the tribesmen's solidarity; the remaining Nature-gods become Penates, protectors of the home, the town, the fields and flocks. Only in the wholly adult State, where these religions have paled before the full-fledged patriotic duty, and are sinking into inessential forms and ceremonies; only where "Fate" has shewn itself to be Political Necessity (15) -could true Religion step into the world. Its basis is a feeling of the unblessedness of human being, of the State's profound inadequacy to still the purely human need. Its inmost kernel is denial of the world-i.e. recognition of the world as a fleeting and dreamlike state [of mind] reposing merely on illusion (auf einer Tä
uschung)-and struggle for Redemption from it, prepared-for by renunciation, attained by Faith.
In true Religion a complete reversal thus occurs of all the aspirations to which the State had owed its founding and its organising: what is seen to be unattainable here, the human mind desists from striving-for upon this path, to ensure its reaching by a path completely opposite. To the religious eye (der religiösen Vorstellung) the truth grows plain that there must be another world than this, because the inextinguishable bent-to-happiness cannot be stilled within this world, and hence requires another world for its redemption. What, now, is that other world? So far as the conceptual faculties of human Understanding reach, and in their practical application as intellectual Reason, it is quite impossible to gain a notion that shall not clearly shew itself as founded on this selfsame world of need and change: wherefore, since this world is the source of our unhappiness, that other world, of redemption from it, must be precisely as different from this present world as the mode of cognisance whereby we are to perceive that other world must be different from the mode which shews us nothing but this present world of suffering and illusion.(16)
In Patriotism we have already seen that a Wahn usurps the single individual prompted merely by personal interests, a Wahn that makes the peril of the State appear to him an infinitely intensified personal peril, to ward off which he then will sacrifice himself with equally intensified ardour. But where, as now, it is a question of letting the personal egoism, at bottom the only decisor, perceive the nullity of all the world) of the whole assemblage of relations in which alone contentment had hitherto seemed possible to the individual; of directing his zeal toward free-willed suffering and renunciation, to detach him from dependence on this world: this wonder-working intuition-which, in contradistinction from the ordinary practical mode of ideation, we can only apprehend as Wahn (17) -must have a source so sublime, so utterly incomparable with every other, that the only notion possible to be granted us of that source itself; in truth, must consist in our necessary inference of its existence from this its supernatural effect.-
ON STATE AND RELIGION Page 2