59. On Carl Hauptmann's “Diary”

I had come from a protest rally against the “Lex Heinze”.¹ I had heard a series of speeches - excellent speeches - against this most savage outgrowth of a reactionary mindset. It is an extremely embarrassing feeling that a person who really lives in the questions and doubts of the present brings home from such gatherings. The judgments that are pronounced there are something so self-evident for such contemporary people that one always has the feeling that the men who speak there descend deeply by uttering such things. The intellectual paucity of the personalities who challenge these judgments is so great that one feels one's soul is being contaminated by dirt if one seriously refutes them. So it was after attending such a meeting that I picked up Carl Hauptmann's “Diary”. It was then that I realized how enormous the gulf is between the struggle that a repugnant current of the times forces upon us and the ideas and feelings that occupy our best minds when they are alone with themselves. For this book gives us an account of such ideas and feelings. One of those who pursue the great problems that bled Friedrich Nietzsche's noble soul dry is Carl Hauptmann. A book that exudes the rarified air of contemporary culture. Nothing seems more inappropriate to me than to write a “review” in the usual sense of the word about such a book. Any judgment about individual aspects, or even about the whole, must cease when the personality reveals itself to us from such depths of the soul. All one can do is to say what such a personality triggers in the reader's own soul. I will therefore say nothing about the book. However, I would like to share a few thoughts that often cross my mind and which I am particularly vividly reminded of after reading this “diary”. An elite of the educated is working today on a new design for our view of life, both in terms of science, religion and art. Everyone is doing their part. What emerges from this will determine our actions. The cultivation of knowledge, truth and artistic views can be the content of common endeavors. It will then automatically result in a common ethic in many things. Let everyone openly state what he knows, let him bring to the public plan what he has achieved; in short, let him express himself in every direction: then he will be more to the whole than if he pretends to be able to tell it how it should behave. Many of our contemporaries are finally tired of the talk about what we should and should not do. They demand insight into the workings of the world. If they have that, then they also know how to behave in the world they have recognized. And anyone who does not have this insight and yet approaches them with their good teachings for our actions is considered a moral sophist. Our task within humanity simply arises from our realization of the essence of the part of humanity to which we belong. For those who recognize the truth of these sentences, efforts aimed at a common ethic are considered unfashionable and backward.

We have much more important things to do than to think about how we should relate to the old religions. Our whole life is in a state of transition because our old views no longer satisfy modern consciousness. We are once again suffering from the great questions of knowledge and the highest artistic problems. The old has become rotten. And when the great solution is found, which many people will be able to believe in for a time, when the new gospel is there, then, as always in such cases, the new moral code will also arise as a necessary consequence. New world views automatically give rise to new moral teachings. A new truth is always the creator of a new moral code. We have no need of popular educators who have much for our hearts but nothing for our heads. The heart follows the head if the latter has a certain direction.

In our time, with its predominantly practical, material tendencies, a certain slackness has crept in with regard to questions of knowledge. The lively interest in questions of knowledge and truth has died in many people. It is therefore convenient for them to be able to make themselves comfortable on the couch of a generally human moral doctrine. What they think about is not inhibited by the stereotyped morality. They do not know the torments of the thinker, nor those of the artist. At least not those who would like to work so hard today to improve our ethical culture. For those who have an ideal life within themselves, who want to move forward in the spiritual realm, the path must be clear and open, not blocked by moral prescriptions and measures of national education. To repeat a frequently used phrase, everyone must be able to find their own way to happiness. It is not only the ideas of moralization that spring from reactionary minds that stand in our way today, but also the moral endeavors of the so-called “liberals”.

Goethe said that he wanted to know nothing of liberal ideas, that only attitudes and feelings could be liberal. When I once quoted this view of the great poet to a sworn liberal, he was soon finished with his judgment: it was just one of the many weaknesses that Goethe had. To me, however, it seems like one of the many views that Goethe shared with all people who energetically engage in intellectual activity: the ruthless advocacy of what is recognized and seen through as true, which is also associated with the highest respect for the individuality of others. Only those who are something themselves can recognize others who are also something. The average person, who wants to be everything and therefore nothing, demands the same nonentities next to his own. Those who live according to a template also want to shape others according to it. That is why all people who have something to say are also interested in others. But those who actually have nothing to say speak of tolerance and liberalism. But they mean nothing more by it than that a general home should be created for everything insignificant and shallow. They should not count on those who have tasks in the world. For these it is hurtful to be expected to bow under the yoke of some generalization, whether it be a general artistic norm or a general morality. They want to be free, to have free movement of their individuality. The rejection of all norms is the very main feature of modern consciousness. Kant's principle: Live in such a way that the maxim of your actions can become generally valid, has been dismissed. In its place must come: Live in a way that best suits your inner being; live yourself out completely, without holding anything back. It is precisely when each individual gives the whole what only he can give, and no one else, that he does the most for it. Kant's principle, however, demands that everyone perform what they can do equally well. But a true human being is not interested in that. For a “free mind” of the present, who thinks in this sense, a book like that of Carl Hauptmann is an attractive reading, a book in which he should not believe, but through which he should look at a personality.