IV
Spengler's Spirit-Deserted History
September 3, 1922
Especially brilliant is the world-historic perspective in which
Spengler sees the state. He would like to grasp it in its
reality. But he does not succeed in rightly evaluating the
unconscious, instinctive human relations out of which the
life of the state first evolves. This is because it lies
entirely outside his method of observation to seek for
real spiritual forces in that unconscious something which in
primitive conditions links one man to another. He finds the
connections to be caused in the blood. But he does not see how
the spirit works in the blood, how it expresses itself in the
instincts.
As the
spirit becomes gradually more conscious to man, it appears to
the consciousness in a more and more abstract form. It becomes
what Spengler has described it as: mere truth, the
inefficacious soul-content of the contemplative man;
nothing for the acting man who lives in facts.
Thus
Spengler's inquiry into the origins of human community
life finds the active nobility, which spends itself
entirely in the world of facts, living in the stream of
history and making history: and the meditative priesthood,
which lives only in truths and really carries on its existence
outside of history.
Spengler does not rightly evaluate the priesthood which in
early cultures is the inspirer of the deed-men and which, by
counselling and giving direction, works further in the
deed-men. If he could rightly evaluate this he would see how
the deed-men only execute with their arms what the
deed-determining spirit-men plan.
Spengler achieves a right historical evaluation only with those
facts in which the influence of the impulses of the spirit-men
ceases and the outer side of historical life becomes more
visible; in those cases in which it seems as if the
bearers of the fact-stream did not trouble themselves about the
inspiration of the spirit-men. For this is only a
seeming. Through a thousand channels the impulses of the
“counsellors” flow into the deeds. It is as though
Spengler were entirely blind to these channels. For only thus
can he continue to speak everywhere of the “blood.”
Only thus can he come to the view which he expresses in the
words: “The nobility is the true Estate, the sum of blood
and race, being-stream in the fullest imaginable form.”
If we
place ourselves at the point of departure of Spengler's
perspectives in order to see what can be seen in them, we must
confess that his presentation is brilliant. He depicts
half-truths, which appear in this perspective with especially
sharp contours. He describes acutely how the priesthood slips
out of the sphere of spiritual impulses and achieves an
efficacy which comes from the forces of the blood:
“The history of the papacy, right into the eighteenth
century, is that of a few noble families which competed for the
tiara in order to found princely family-fortunes. This is
equally true of Byzantine dignitaries and English prime
ministers (witness the family-history of the Cecils) and even
of many leaders of great revolutions.”
For
Spengler, “history” is what wells out of the blood
of the ruling Estates.
[The German word Stand seems best
translated as Estate, especially since he follows the
traditional grouping into three estates, nobility, clergy, and
bourgeoisie.]
In the “state” this stream is only as
it were materialized. The reality of the onward-moving facts,
which spring from the Estates, is crystallized into a sort of
illusion in the state, which seeks to hold fast in space (with
a diminished reality) what the Estates are continually
creating in time. For Spengler that which works itself
out between the Estates in the cooperation and clashes of the
blood-forces becomes history. “It follows from this that
true history is not cultural; in the sense of anti-political,
as the philosophers and doctrinaires of all beginning
civilizations assert. On the contrary, it is breed history, war
history, diplomatic history, the history of being-streams in
the form of man and woman, family, people, estate, state,
reciprocally attacking and defending in the wave-beat of grand
facts.” Certainly Spengler is ten times right in thus
describing the cultural-historic standpoint which derives its
facts from what men think although these facts are only the
economic, artistic, or scientific expression of what the
Estates work out among themselves. But he has no eye for the
way in which, half conscious and half unconscious, the
spirit works through men and brings itself to manifestation in
the blood. And this spirit is not what Spengler has in mind
when he says (rightly in his way:) “A Culture is Soul
that has arrived at self-expression in sensible forms, but
these forms are living and evolving.” For the efficacious
spirit is what appears, as a living rather than an abstract
truth, in weaving thoughts as the basis for every human
deed.
Thus
what Spengler sees as history correctly portrays only those Cultures
[We capitalize Cultures and Civilizations because of
the special way in which Spengler uses and distinguishes the
two terms.]
which are an expression of the blood-based deed-forming faculty of the
Estates and classes.
Therefore, Spengler cannot find the deepest impulses of the
present. And just this is important to him. He
contemplates the past of the various Cultures in order to
gain perspective into the future. But present-day
humanity, in all significant Cultures and Civilizations,
has reached the point where man, as man, frees himself from
those historical associations whose birth, maturing, and
aging Spengler sees as history. Man is about to develop, out of
his own individual inner faculties, what formerly was developed
into him by Estates and classes. This world-historic
moment, which is here despite all decline in the Cultures, and
on account of which just those Cultures which alone Spengler
recognizes as such are crashing down, this world-historic
moment must be taken up by a living, active, spirit-borne will.
(In my
Philosophy of Spiritual Activity
I tried to characterize man within this world-historic moment
as a will-being supported by moral thought-intuitions.) But for
Spengler there is no longer any deed-impulse for man when he
frees himself from the old associations. Spengler's ideas
become sharp and incisive when, out of his perspective, he
describes this loosening of the bond. “The nobility of
every spring-time has been the Estate in the most
primary sense, history become flesh, race at highest potential.
The Bourgeoisie has definite limits; it belongs to the Culture;
it embraces, in the best sense, all who adhere to it, and under
the name of people, populus, demos, rallies nobility
and priesthood, money and mind, craftsman and wage-earner, as
constituents of itself. This is the idea that Civilization
finds prevailing when it comes on the scene, and this is what
it destroys by its notion of the Fourth Estate, the
Mass, which completely rejects the Culture and its
matured forms. ... Thus the Fourth Estate becomes the
expression of the passing of a history over into the
history-less. The mass is the end, the radical
nullity.”
But in
this nullity the world-historic moment of the present must seek
the historical “all,” not in the Fourth Estate or
in any other, but in Man (of all Estates) who now for the first
time must find, out of the deepest inner sources, the true
force of freedom. But we do not smooth the way to this freedom
when, purely out of the blood-relationships in Spengler's
historic perspectives we describe freedom thus: “It was a
creative enthusiasm in the man of the city that from the tenth
century B.C. (and ‘contemporaneously’ in other Cultures)
drew generation after generation under the spell of a new life,
with which there emerges for the first time in human history
the idea of freedom. ... Of this freedom the city
is the expression; the city-spirit is understanding become
free, and everything in the way of intellectual, social, and
national movements that bursts forth in late periods under the
name of Freedom leads back to an origin in this one prime fact
of detachment from the land.”
In
Spengler's perspective, this seems to be true, but it is
equally untrue from a wider standpoint. For the process of
becoming inwardly aware of the deepest soul-forces of
humanity, which process lives itself out in the impulse
of freedom, is a historical moving force which founded
cities in order to experience freedom in an external fact.
Only
one who can see this moving force will be able to see in the
present time the beginning of a period which will fetch history
out of the innermost parts of man and will thus be an advance
over the epochs which inserted history into man. One who cannot
see this will, like Spengler, see only an end, which is the
expression of all that this distinguished representative of the
modern method of thought has found in the preceding cultures.
“With the formed state, high history also lays itself
down weary to sleep. Man becomes a plant again, adhering to the
soil, dumb and enduring ... The mighty ones of the future may
possess the earth as their private property — for the
great political form of the Culture is irremediably in ruin
— but it matters not, for formless and limitless as their
power may be, it has a task. And this task is the unwearying
care for the world as it is, which is the very opposite of the
interestedness of the money-power age, and demands high
honor and conscientiousness. But for this very reason there now
sets in the final battle between Democracy and Caesarism,
between the leading forces of dictatorial money-economics and
the purely political will-to-order of the Caesars. ... The
coming of Caesarism breaks the dictature of money and its
political weapon democracy. ... For us, however, whom a Destiny
has placed in this Culture and at this moment of its
development — the moment when money is celebrating
its last victories and Caesarism, its heir, is approaching with
quiet, firm step — our direction, willed and obligatory
at once, is set for us within narrow limits.”
In
face of this one can only say: may the men of the present and
the near future find the force of the spirit, so that out of
free will this will not become history! May a time come when a
spiritually oriented view will not say, as Spengler does:
“And a task that historic necessity has set will
be accomplished with the individual or against him.”
Rather let us hope that a time may come in which what the
individual can form in freedom out of his world-experience will
become historical necessity. Spengler is a personality who has
great wit, but who takes it to be his mission to sweep away
everything spiritual in nature and history.
|