{"corpus":"steiner","locus":"GA 5/l03/p012","lang":"en","edition":"RSPI1960","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"The most noticeable phenomenon in Nietzsche's spiritual life is the always latent, but at times clearly evident, schizophrenic quality of his ego-consciousness. That “two souls live, Alas, within my breast,” bordered upon the pathological in him. He could not bring about the reconciliation between the “two souls.” His polemics are hardly, to be understood except from this point of view. He hardly ever really hits his opponent with his judgments. He first arranges what he wants to attack in the strangest way, and then struggles with the illusion, which is quite remote from reality. One understands this only when one considers that fundamentally he never fights against an external enemy, but against himself. And he fights in a more violent way when at another time he himself has stood at the point which he now regards with antagonism, or when at least this point of view played a definite role in his soul life. His campaign against Wagner is only a campaign against *himself*. He had half inadvertently united himself with Wagner at a time when he was thrown back and forth between contrary paths of ideas. He became the personal friend of Wagner. In his eyes Wagner grew to the immeasurable. He called him his “Jupiter,” with whom from time to time he breathes, “a fruitful, rich, stirring life, quite different from and unheard of in mediocre mortals! Therefore he stands there, deeply rooted in his own strength, his glance always over and above the ephemeral; eternal in the most beautiful sense.” (E. Foerster-Nietzsche, *Das Leben Friedrich Nietzsches*, The Life of Friedrich Nietzsche, Volume II, page 16) Nietzsche was now developing a philosophy within himself, about which he could say to himself that it was entirely identical with Wagner's artistic tendencies and conception of life. He identifies himself completely with Wagner. He regards him as the first great renewer of the tragic culture which had experienced an important beginning in ancient Greece, but which was subordinated through the sophisticated, intellectual wisdom of Socrates, and through the one-sidedness of Plato, and in the age of the Renaissance had experienced a brief rejuvenation. Out of what he believed he recognized as Wagner's mission, Nietzsche formed the content of his own creating. But in his posthumous writings one can now see how he completely subordinates his second ego under the influence of Wagner. Among these writings are found dissertations from the time *before* and *during* his Wagner enthusiasm, which moved in directions completely opposite to his feelings and thinking. In spite of this he forms for himself an ideal picture of Wagner, which does not live in reality at all, but only in his fantasy. And in this ideal picture, his own ego vanishes completely. Later, in this ego appears a way of reflection which is the opposite of Wagner's method of conception. Now, in the true sense of the word, he becomes the most violent opponent of his own thought world. For he does not attack the Wagner of reality; he attacks the picture of Wagner which previously he had made for himself. His passion, his injustice, is only understandable when one realizes that he became so violent because he fought against something which had ruined him, according to his opinion, and which had taken him away from his own true path. If, like another contemporary of Wagner's, he had faced this objectively, perhaps he also might have become Wagner's opponent. But he would have faced the whole situation in a more quiet, calm attitude. It also comes to his consciousness that he does not wish to be freed from Wagner, but rather from his own “I” as it had developed itself at a certain time. He says: “To turn my back to Wagner was a tribulation for me; to like something again later was a victory for me. No one perhaps was more dangerously ingrown with this Wagner business, no one rebelled against it more strongly, no one rejoiced more to be free of it; it is a long story! Does one want a word for it? Were I a moralist, who knows what I should call it! Perhaps a *self-conquering*. What is it that a philosopher asks of himself at the beginning and at the end? To overcome his age in himself, to become ‘timeless.’ Against what does he have to wage his hardest struggle? With that in which he is exactly the child of his age. Well I like Wagner as a child of this age; that is to say, a decadent: only that I comprehended it, only that I rebelled against it. The philosopher in me defended himself against it.” (Nietzsche's Works, Volume VIII, page 1)","text_trust":"verbatim","quote_safe":true,"title":"Part III. Friedrich Nietzsche's Personality and Psychotherapy","site_heading":null,"date":null,"location":null,"word_count":779,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p012","alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":null,"edition_coverage":{"de":["original"],"en":["RSPI1960"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p012","locus":"GA 5/l05/p012","anchor_mapped":true,"anchor_method":"curated","anchor_confidence":"high"},{"lang":"en","edition":"RSPI1960","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p012","paragraph_aligned":true}],"german_anchor":{"de_prefix":"l05","de_passages":[{"locus":"GA 5/l05/p010","url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p010"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":709,"en_words":779,"ratio":1.1,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"paired_german":{"status":"paired","german":[{"locus":"GA 5/l05/p010","passage_number":10,"text":"Eine im Geistesleben Nietzsches höchst auffallende Erscheinung ist die stets bei ihm *latent* vorhandene, zuweilen aber deutlich hervortretende *Verdoppelung* des Selbstbewusstseins. Das «zwei Seelen wohnen, ach! in meiner Brust» grenzt bei ihm ans Pathologische. Er kann den Ausgleich zwischen den «zwei Seelen» nicht herbeiführen. Seine Polemiken sind kaum anders als von diesem Gesichtspunkte aus zu verstehen. Er trifft mit seinen Urteilen fast niemals wirklich den Gegner. Er legt sich das, was er angreifen will, erst in der merkwürdigsten Art zurecht und kämpft dann gegen ein Wahnbild, das der Wirklichkeit recht ferne steht. Man begreift dies erst, wenn man erwägt, dass er im Grunde nie gegen einen äußeren Feind, sondern gegen *sich selbst* kämpft. Und er kämpft am heftigsten, wenn er zu einer anderen Zeit selbst auf dem Standpunkt gestanden hat, den er als gegnerischen ansieht, oder wenn dieser Standpunkt wenigstens eine bestimmende Rolle in seinem Seelenleben spielt. Sein Feldzug gegen *Wagner* ist nur ein Feldzug gegen sich selbst. Er hat sich in einer Zeit, in der er zwischen sich widerstreitenden Ideenkreisen hin- und hergeworfen wurde, halb unwillkürlich an Wagner angeschlossen. Er wurde mit ihm persönlich befreundet. Wagner wuchs in seinen Augen ins Unermessliche. Er nennt ihn seinen «Jupiter», bei dem er von Zeit zu Zeit aufatmet: «Ein fruchtbares, reiches, erschütterndes Leben, ganz abweichend und unerhört unter mittleren Sterblichen! Dafür steht er auch da, festgewurzelt durch eigene Kraft, mit seinem Blick immer drüber hinweg über alles Ephemere, und unzeitgemäß im schönsten Sinne.» (E. Förster-Nietzsche, «Das Leben Friedrich Nietzsches», II, I, S. 16.) Nietzsche bildete nunmehr in sich eine Philosophie aus, von der er sich sagen konnte, dass sie sich vollständig mit Wagners Kunstrichtung und Lebensauffassung deckt. Er identifiziert sich vollständig mit Wagner. Er betrachtet ihn als den ersten großen Erneuerer der tragischen Kultur, die einst im alten Griechenland einen bedeutsamen Anfang erlebt hat, die aber durch die klügelnde Verstandesweisheit Sokrates' und durch die Einseitigkeit Platos zurückgedrängt worden sein soll und nur noch einmal im Zeitalter der Renaissance eine Wiederbelebung von kurzer Dauer erfahren hatte. Was er als Wagners Mission erkannt zu haben glaubt, macht Nietzsche zum Inhalt seines eigenen Wirkens. Nun kann man aber in seinen «Nachgelassenen Schriften» sehen, wie er unter dem Einfluss Wagners sein zweites Ich vollkommen zurückdrängt. Innerhalb dieser Schriften finden sich Ausführungen aus der Zeit *vor* und *wahrend* seiner Wagner-Begeisterung, die in der ganz entgegengesetzten Richtung des Empfindens und Denkens sich bewegen. Dennoch formt er sich von Wagner ein Idealbild, das nicht in Wirklichkeit, sondern nur in seiner Phantasie lebt. Und in diesem Idealbild geht sein Ich vollständig auf. Später treten in diesem Ich die Vorstellungskreise auf, die den Gegensatz zur Wagnerschen Anschauungsweise bilden. Er wird nun im wahren Sinne des Wortes der heftigste Gegner seiner eigenen Gedankenwelt. Denn er bekämpft nicht den Wagner der Wirklichkeit; er bekämpft das Bild, das er sich früher von Wagner gemacht hat. Seine Leidenschaftlichkeit, seine Ungerechtigkeit ist nur verständlich, wenn man sieht, wie er deshalb so heftig wird, weil er etwas bekämpft, das ihn selbst seiner Meinung nach ruiniert hat, das ihn von seinem eigentlichen Wege abgebracht hat. Hätte er wie ein anderer Zeitgenosse Wagners diesem objektiv bestimmten Zeit ausgebildet hat. Er sagt: «Wagner den Rücken zu kehren, war für mich ein Schicksal; irgend etwas nachher wieder gern zu haben, ein Sieg. Niemand war vielleicht gefährlicher mit der Wagnerei verwachsen, niemand hat sich härter gegen sie gewehrt, niemand sich mehr gefreut, von ihr los zu sein. Eine lange Geschichte! — Will man ein Wort dafür? — Wenn ich Moralist wäre, wer weiß, wie ich's nennen würde! Vielleicht *Selbstüberwindung*. — Was verlangt ein Philosoph am ersten und letzten von sich? Seine Zeit in sich zu überwinden, «zeitlos» zu werden. Womit also hat er seinen härtesten Strauß zu bestehn? Mit dem, worin gerade er das Kind seiner Zeit ist. Wohlan! Ich bin so gut wie Wagner das Kind dieser Zeit, will sagen ein décadent: nur dass ich das begriff, nur dass ich mich dagegen wehrte. Der Philosoph in mir wehrte sich dagegen.» (Werke, Band VIII, 5. ,.) gegenübergestanden, so wäre er vielleicht auch später dessen Gegner geworden. Aber er wäre der ganzen Angelegenheit ruhiger, kühler abwägend gegenüber gestanden. Es kommt ihm auch zum Bewusstsein, dass er nicht von Wagner loskommen will, sondern nur von seinem eigenen «Ich», wie es sich in einer","text_trust":"verbatim","quote_safe":true,"word_count":709,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p010"}],"english":["GA 5/l03/p012"],"method":"length","confidence":"high","correspondence":"established","length_check":{"de_words":709,"en_words":779,"ratio":1.1,"partial":false},"pairing_state":"proposed","verified":false},"witness_completeness":{"ratio":0.65,"band":"short","note":"This witness is materially shorter than the original (below 75%). Passages may be omitted without any visible gap. 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