et Nietzsche," by Henry Bauer, with an introduction by Henri Lichtenberger, appeared in the Revue Germanique, January, 1914.
CHAPTER IV
a Cf. Ludwig Stein, Deutsche Rundschau, March, 1893, p. 402; M. A. Mügge, Nietzsche, His Life and Works, ix; Nietzsche's Werke (pocket ed.), III, XIV.
b So Lou Andreas-Salomé, op. cit., p. 8.
c All is contained in Vols. I, IX, X of the 8vo ed. and the greater part in Vols. I, II, of the pocket ed. As to the mental history of Nietzsche before the date of The Birth of Tragedy, see E. Windrath's Friedrich Nietzsches geistige Entwicklung bis zur Entstehung der Geburt der Tragödie (Beilage zum Jahresbericht, 1912-3, des H. Herz Gymnasium, Hamburg, 1913).
d "Philosophy in the Tragic Period of the Greeks," sect. 3; cf. a later remark, Dawn of Day, § 244. Nietzsche once puts it strongly, "An indiscriminate impulse for knowledge is like an indiscriminate sexual impulse—a sign of commonness"!
e He uses the terms "Richter," "Gesetzgeber," "Wertmesser"—cf . "Schopenhauer as Educator," sects. 3 and 6. Later we shall find him conjecturing that the original meaning of "Mensch" was "one who measures."
f "Philosophy in the Tragic Period etc.," sect. 3. Cf. an implied definition in Human, All-too-Human, § 436, "one who has chosen for his task the most general knowledge and the valuation of existence as a whole." Later, when he comes to read existence in terms of change and becoming, he defines philosophy as "the most general form of history, as an attempt to describe somehow the Heraclitean becoming and to abbreviate it in sign-language, to translate it, as it were, into a sort of ostensible being and give it a name" (quoted by Meyer, op. cit., pp. 579, 580). Nietzsche remarks, "To make philosophy purely a matter of science (like Trendelenburg) is to throw the musket into the corn-field" (Werke, X, 299, § 55).
g Cf . the manner in which the philosopher, and Heraclitus in particular, are spoken of, "Philosophy in the Tragic Period etc.," sect. 8; note also the tone of Werke, X, 299, § 56.
h The "horrible (entsetzliche) struggle for existence" is often referred to; cf. Werke, IX, 146. See Dorner's general representation of Nietzsche's view on this point (op. cit., 189-91).
i Cf. Birth of Tragedy, sect. 16 ("eternal life"), sect. 17 ("another world"), sect. 21 ("another being"); "Schopenhauer as Educator," sect. 5 ("something beyond our individual existence"). I have elaborated this view and some of its consequences in an article, "An Introductory Word on Nietzsche," Harvard Theological Review, October, 1913.
j He dissents from the view of Socrates and the rationalism that followed in his wake, proceeding as it did on the theory that man can not only know, but can correct existence (Birth of Tragedy, sect. 15; cf. the interpretation of Hamlet's inability to act, sect. 7); he also remarks on the unfortunate consequences in modern times of the idea that all may be happy on the earth (sect. 18), and says in speaking of the effort to help out nature and correct the rule of folly and mischance, "It is, to be sure, a striving that leads to deep and heartfelt resignation, for what and how much can be bettered, whether in particular or in general!" ("Schopenhauer as Educator," sect. 3) .
k Cf. a memorandum, "When Friedrich August Wolf asserted the
