Nietzsche and the übermensch: The Pursuit of a Philosophy-Free Ideal

It is often asked whether anyone today could be regarded by Nietzsche as an übermensch. While some might suggest high functioning psychopaths as candidates, such individuals would likely have no interest in philosophy or caring about being a Nietzschean ideal. In the following discussion, we explore the traits and figures Nietzsche deemed worthy of the title übermensch and why achieving such an elevation appears to remain elusive.

Qualities of the übermensch in Nietzsche's Eyes

Nietzsche, in his work The Will to Power, provides a list of individuals he considers to be among the greatest human beings of all time, placing them in the same category as the übermensch for traits similar to those he ascribes to this concept. One of the primary characteristics that Nietzsche emphasizes is the systematic falsification of history, with the aim of providing moral valuations. This includes:

The decline of a people and their corruption The rise of a people and the elevation of their virtues The zenith of a people

Nietzsche's fascination with such traits extends to the systematic falsification of great human beings and great epochs. He argues that one should desire faith as the distinguishing mark of the great, while also acknowledging the presence of slackness and skepticism. This duality underscores the complexity of Nietzsche's view on human nature and greatness.

The Case of Goethe: A modèle d'élégance

Among those Nietzsche admires, Johann Wolfgang von Goethe stands out. In Twilight of the Idols, Nietzsche devoted a significant portion to describing Goethe's Dionysian character. He portrays Goethe as a monumental figure who sought to transcend the Enlightenment through a return to nature, drawing inspiration from the Renaissance. Goethe’s approach to life was grounded in self-overcoming and self-discipline, a crucible in which he sought to create a more totality-conscious human being. Nietzsche writes:

“Goethe—…a grand attempt to overcome the eighteenth century through a return to nature through a going-up to the naturalness of the Renaissance a kind of self-overcoming on the part of that century…”

Nietzsche praises Goethe for his ability to embrace totality, a quality that elevates him beyond ordinary individuals. Goethe’s vision of a strong, highly cultured human being who remains in control of his emotions and desires is a reflection of Nietzsche’s ideal übermensch. Nietzsche believes that such a person can withstand the trials of life with a joyful and trusting fatalism, affirming the totality of existence.

Schopenhauer: The Courage to Embrace Hardship

Another prominent figure Nietzsche holds in high esteem is Arthur Schopenhauer. Schopenhauer is celebrated for his ability to reconcile action and contemplation, and his courage in accepting the sufferings of life. In Nietzsche's view, Schopenhauer managed to transform life's many hardships into a cheerful disposition, demonstrating a characteristic übermenschlich activity. Nietzsche writes:

“Schopenhauer seemed to Nietzsche to have transformed life's many hardships into a cheerful disposition a characteristically übermenschlich activity. He is also quite taken with Rousseau whom he sees as a revolutionary.”

Nietzsche’s admiration for Schopenhauer is evident in his works, particularly in his earlier pieces. He admires Schopenhauer's ability to confront life's adversities with a positive and affirming mindset, transforming personal suffering into a tool for growth and acceptance.

The Elusive übermensch: An Unattainable Ideal?

Central to Nietzsche’s philosophy is the notion that no one has ever truly achieved the status of the übermensch. This is a statement that Nietzsche himself found challenging to describe at times. The concept of the übermensch remains an aspirational ideal, a benchmark for human excellence that few, if any, have ever fully realized. Nietzsche’s discussions on the übermensch are often marked by a sense of unfulfilled potential and a critical view of human nature. He writes in his works that achieving such a status requires a profound transformation of one’s being, a self-overcoming that few are capable of:

“As far as other scholarly references a good one in dealing with extra-literary questions like this one is Kaufmann’s own Nietzsche: philosopher, psychologist, antichrist. He devotes several sections to a discussion on the übermensch concept and mentions Goethe and the other contenders specifically.”

Despite the difficulty in achieving the übermensch, Nietzsche’s concept continues to be a source of inspiration and critique in modern philosophy. His exploration of the ideals of human excellence, particularly in the face of adversity, remains a subject of ongoing study and debate.

Conclusion

The pursuit of becoming an übermensch as envisioned by Nietzsche continues to be a compelling yet elusive goal. While figures such as Goethe and Schopenhauer are often cited as potential models, the actual realization of such a state evades most individuals. Nietzsche’s reflections on this ideal serve as a powerful testament to the potential for human transformation and the enduring challenge of achieving a higher state of existence.