Mammonart: An essay in economic interpretationSinclair, Upton
History
Mammonart: An essay in economic interpretation
Sinclair, Upton
Arts and society; Economics and literature; Literature -- History and criticism -- Theory, etc.
What is great in man is that he is a bridge, and no goal; what can
be loved in man is that he is a going-over and a going-under.
I love them that know not how to live, be it even as those going
under, for such are those going across.
I love them that are great in scorn, because these are they that
are great in reverence, and arrows of longing toward the other
shore.
You will note that these paragraphs celebrate the fame of the martyrs,
those who sacrifice themselves for the race. Are we not here right back
in the spirit of Jesus? I do not mean Christianity, the thing that is
taught in churches, the creeds of the other-worldly; I am referring to
the revolutionary carpenter, who taught brotherhood in its high heroic
sense, and proclaimed the kingdom of heaven upon earth.
Nietzsche wrote and taught in that same heroic sense; but because of his
two great ignorances, concerning women and concerning economics, he
could not make distinctions, and save his message from being interpreted
in the interest of class greed and materialism. When we see the image of
Jesus set up in gold and jewels, and carried forth to bless wholesale
murder for the profit of the Russian Tsardom, or of J. P Morgan &
Company’s international loans, we are witnessing one of mankind’s
historic tragedies. We are witnessing another when the message of
Friedrich Nietzsche is taken up by Bernhardi and the Prussian Junkers,
and used to sanctify that power which during the war I described as “the
Beast with the Brains of an Engineer.”
Nietzsche loathed the Prussian Junkers, and the whole Prussian state
machine. He lived the life of an ascetic, and wrote in spiritual terms;
when he talked about the “strong,” he meant those that are great in
reverence as well as in scorn. But he could not analyze the different
kinds of competition in which social beings engage; he could not
distinguish between those which encourage intellectual progress and
those which strangle it. He saw that in primitive societies war
eliminates the degenerate; he did not perceive that in modern capitalist
society war has exactly the opposite effect, preserving the weaklings
and parasites, and putting commercial hogs in power. Neither did he
perceive how a system of hereditary privilege enthrones the sensualists
and idlers, the human types he most despised. While young he came under
the influence of Richard Wagner; he read that pernicious secret document
which Wagner had prepared for his friend King Ludwig, explaining it as
the duty of the artist to devise illusions to keep the masses patriotic
and religious. Nietzsche absorbed that doctrine and it poisoned his
social thought for life.
Public-domain text, read in full here on John Shaqi.
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