Nietzsche: the Resurrection of Parts

Abstract

This is an intro the Nietzsche Renaissance in West Germany, an undeniably vital cultural phenomenon of the eighties. Its advent had a certain apocalyptic suddenness. In 1976 Die Welt ran a headline: &dquo;The French love Nietzsche,&dquo;, as if this were some exotic Gallic perversion, but a scant three years later the Frankfurter Rundschau attested a new vogue for Nietzsche in West Germany, and this was taken up and re-proclaimed until the Spiegel of June 8th 1981 bestowed with its cover story and twenty-eight page essay -a compendium of sense and nonsense from sources old and recent -the final cachet of an event of public coa~cer~a.' I The general drift of the Spiegel beat-up was to raise old spectres and clothe them anew. That it should devote two columns to listing commonalities between Nietzsche and Hitler, just as its cover superimposed their heads, re-enacts the central argument of Ernst Sandvoss' book of 1968, to which most reviewers objected then for precisely this crude montage-technique. It also takes us back to what Nietzsche's sister is supposed to have said to Hitler when he visited her in Weimar, and indeed to Luk~cs' view that Nietzsche &dquo;anticipated, in as concrete terms as were possible, Hitler's Fascism.&dquo;2 Before looking at some of the historical factors which have combined to produce the present vogue, I should like to generalise some of the perennial problems of Nietzsche reception. For the sake of convenience, shall group these conundrums under three headings: vulgarisation; the integrity of the literary object; responsibility and authority.Vulgarisation seems endemic in Nietzsche reception from the outset. I believe this is because the greatest vulgariser of Nietzsche is Nietzsche himself. Heinrich Mann, writing in 1945, pointed to a common tendency

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