disease, but like everyone else, began to entertain thoughts about matters which did not concern me—the first symptom of political infection. About the Jews, for instance, listen to the following:—I have never yet met a German who was favourably inclined to the Jews; and however decided the repudiation of actual antiSemitism may be on the part of all prudent and political men, this prudence and policy is not perhaps directed against the nature of the sentiment itself, but only against its dangerous excess, and especially against the distasteful and infamous expression of this excess of sentiment;—on this point we must not deceive ourselves. That Germany has amply sufficient Jews, that the German stomach, the German blood, has difficulty (and will long have difficulty) in disposing only of this quantity of “Jew”—as the Italian, the Frenchman, and the Englishman have done by means of a stronger digestion:—that is the unmistakable declaration and language of a general instinct, to which one must listen and according to which one must act. “Let no more Jews come in! And shut the doors, especially towards the East (also towards Austria)!”—thus commands the instinct of a people whose nature is still feeble and uncertain, so that it could be easily wiped out, easily extinguished, by a stronger race. The Jews, however, are beyond all doubt the strongest, toughest, and purest race at present living in Europe, they know how to succeed even under the worst conditions (in fact better than under favourable ones), by means of virtues of some sort, which one would like nowadays to label as vices—owing above all to a resolute faith which does not need to be ashamed before “modern ideas,” they alter only, when they do alter, in the same way that the Russian Empire makes its conquest—as an empire that has plenty of time and is not of yesterday—namely, according to the principle, “as slowly as possible”! A thinker who has the future of Europe at heart, will, in all his perspectives concerning the future, calculate upon the Jews, as he will calculate upon the Russians, as above all the surest and likeliest factors in the great play and battle of forces. That which is at present called a “nation” in Europe, and is really rather a
res facta than
nata (indeed, sometimes confusingly similar to a
res ficta et picta), is in every case something evolving, young, easily displaced, and not yet a race, much less such a race
aere perennus, as the Jews are such “nations” should most carefully avoid all hotheaded rivalry and hostility! It is certain that the Jews, if they desired—or if they were driven to it, as the anti-Semites seem to wish—could now have the ascendancy, nay, literally the supremacy, over Europe, that they are not working and planning for that end is equally certain. Meanwhile, they rather wish and desire, even somewhat importunely, to be insorbed and absorbed by Europe, they long to be finally settled, authorized, and respected somewhere, and wish to put an end to the nomadic life, to the “wandering Jew”—and one should certainly take account of this impulse and tendency, and make advances to it (it possibly betokens a mitigation of the Jewish instincts) for which purpose it would perhaps be useful and fair to banish the antiSemitic bawlers out of the country. One should make advances with all prudence, and with selection, pretty much as the English nobility do It stands to reason that the more powerful and strongly marked types of new Germanism could enter into relation with the Jews with the least hesitation, for instance, the nobleman officer from the Prussian border it would be interesting in many ways to see whether the genius for money and patience (and especially some intellect and intellectuality—sadly lacking in the place referred to) could not in addition be annexed and trained to the hereditary art of commanding and obeying—for both of which the country in question has now a classic reputation. But here it is expedient to break off my festal discourse and my sprightly Teutonomania for I have already reached my serious topic, the “European problem,” as I understand it, the rearing of a new ruling caste for Europe.
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They are not a philosophical race—the English: Bacon represents an attack on the philosophical spirit generally, Hobbes, Hume, and Locke, an abasement, and a depreciation of the idea of a “philosopher” for more than a century. It was against Hume that Kant uprose and raised himself; it was Locke of whom Schelling rightly said, “je meprise Locke”; in the struggle against the English mechanical stultification of the world, Hegel and Schopenhauer (along with Goethe) were of one accord; the two hostile brother-geniuses in philosophy, who pushed in different directions towards the opposite poles of German thought, and thereby wronged each other as only brothers will do.—What is lacking in England, and has always been lacking, that half-actor and rhetorician knew well enough, the absurd muddlehead, Carlyle, who sought to conceal under passionate grimaces what he knew about himself: namely, what was lacking in Carlyle—real power of intellect, real depth of intellectual perception, in short, philosophy. It is characteristic of such an unphilosophical race to hold on firmly to Christianity—they need its discipline for “moralizing” and humanizing. The Englishman, more gloomy, sensual, headstrong, and brutal than the German—is for that very reason, as the baser of the two, also the most pious: he has all the more need of Christianity. To finer nostrils, this English Christianity itself has still a characteristic English taint of spleen and alcoholic excess, for which, owing to good reasons, it is used as an antidote—the finer poison to neutralize the coarser: a finer form of poisoning is in fact a step in advance with coarse-mannered people, a step towards spiritualization. The English coarseness and rustic demureness is still most satisfactorily disguised by Christian pantomime, and by praying and psalm-singing (or, more correctly, it
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