Part II. The Psychology of Friedrich Nietzsche as a Psychopathological Problem

The genius of Friedrich Nietzsche is not to be explained from his sick constitution; Nietzsche was a genius in spite of the fact that he was ill. It is one thing to explain genius itself as a condition of a sick spirit, still another to understand the entire personality of a man of genius in relation to the morbid in his being. One can be a follower of Nietzsche's ideas and yet be of the opinion that the way Nietzsche discovers these ideas, brings them together, evaluates them, and presents them, is to be understood only through psychopathological concepts. One can admire his beautiful, great character, the strange Physiognomy of his thinking, and yet admit that morbid factors enter into this character, into this physiognomy. The problem of Nietzsche is of particularly great interest, for the reason that a man of talent struggled for years with morbid elements, and because he was able to bring forth great ideas in a connection which is explainable through psychopathology alone. The expression of genius, not the genius itself, is to be explained in this way. Medicine will have much of importance to contribute to the understanding of the spiritual picture of Nietzsche. A light will also fall on the psychopathology of the masses when Nietzsche's spiritual nature is first understood. Of course, it is clear that it is not the content of Nietzsche's teachings that has brought him so many followers, but frequently the effect of his teaching is based precisely upon the unsound, unhealthy way he has presented his ideas. Nietzsche's ideas, first of all, were not a means whereby he understood the world and humanity, but rather a psychic discharge through which he wished to intoxicate himself; this is also true in many of his followers. Let us see how he himself describes the relationship of his ideas and his feelings, in his Fröhliche Wissenschaft, Joyous Wisdom. “Joyous Wisdom means the Saturnalia of a spirit who has patiently, strongly, coldly withstood frightful, long pressure, without being subservient, but without hope, and who is suddenly attacked by hope, the hope for health, the intoxication of convalescence. It is no wonder that much foolishness and nonsense comes to light thereby; that much arbitrary tenderness is wasted even upon problems which have a prickly hide and are no adapted to fondling and teasing. The entire book is really nothing but joyfulness after long denial and impotence; the rejoicing in a returning power, in a newly awakened faith ...” (Nietzsche's Works, Volume V, p. 3). It is not a question of truth in this book, but the discovery of thoughts which a sick spirit could find to be a healing remedy, a means of diversion for himself.