Hostname: page-component-848d4c4894-jbqgn Total loading time: 0 Render date: 2024-06-30T06:26:33.403Z Has data issue: false hasContentIssue false

Nietzsche in Japan from right to left. Rethinking the East–West dichotomy in entangled modernity

Published online by Cambridge University Press:  13 July 2009

Abstract

The haunting image of Nietzsche as a pre-fascist ideologist does not fit the early impression of him in Japan and Germany. At the beginning of the 20th century, he stimulated young intellectuals to liberate themselves from the culture of the bourgeois. This was replaced by a Heideggerian interpretation of Nietzsche given in the Nazi-period, which influenced conservative circles both in Germany and Japan after World War II. There is now emerging a new interpretation of Nietzsche from the perspective of the cultural left. Considering the impressions of Nietzsche in the two cultures, the author comes to the conclusion that we must forget the old-fashioned dichotomy between East and West and speak instead of the ‘entangled modernity’.

Type
Focus: Japan and Europe
Copyright
Copyright © Academia Europaea 2000

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1.Eisner, K. (1891) ‘Friedrich Nietzsche und die Apostel der Zukunft. Beiträge zur modernen Psychopathia Spiritualis’ [Friedrich Nietzsche and the Apostles of Future. Contributions to Modern Psychopathia Spiritualis]. In: Die Gesellschaft. Monatsschrift für Literatur, Kunst und Sozialpolitik, p. 1509; cited after Aschheim, S. E. (1996) Nietzsche und die Deutschen, Karriere eines Kultes (Weimar), p. 19.Google Scholar
2.Aschheim, S. E.loc. cit., p. 182Google Scholar
3.Sakae, Ôsugi (1996) Seino Sôzô [Creation of live]. In: Masamichi, Asukai (ed), Ôsugi Sakae Hyôronshû [Critical Essays by Ôsugi Sakae] (Tokyo: Iwanami-shoten), p. 78. Japanese names are written in their original order, family names first.Google Scholar
4.Sakae, Ôsugiloc.cit.Google Scholar
5.Yukio, Mishima (1982) Apolon no Sakazuki [Chalice of Apollo] (Tokyo: Shinchô-sha).Google Scholar
6. This is Aphorism 30 from Beyond Good and Evil. The relevant passage reads: ‘There are books which have an inverse value for the soul and health, according as the inferior soul, the lower vitality or, the higher and more powerful, makes use of them. In the former case they are dangerous, disturbing, unsettling books, in the latter case they are herald-calls which summon the bravest to their bravery.’ The Complete Works of Friedrich Nietzsche, edited by Leve, Oscar, Vol. 12, Beyond Good and Evil, translated by Zimmern, Helen (New York: Russel & Russel, 1964), p. 44.Google Scholar
7. With Ikeda Kôtarô, an expert of French and Italian literature. Sei Sebastian no Junkyô [Mystery of Saint Sebastian] (Tokyo: Kokushokankôkai, 1988).Google Scholar
8. Of course it has not escaped the author's attention that, already at that time, Nietzsche with his apotheosis of power had found supporters in the right and conservative camp, and that – despite Nietzsche's opposition to Bismarck – some people placed the first right next to the former Reichskanzler, as it was often done by Maximilian Harden in his magazine Zukunft. On this aspect of the reception of the affimative-cynical Nietzsche and on socialist criticism of the imperialist Nietzsche refer to: Behler, E. (1984) Zur frühen sozialistischen Rezeption Nietzsches in Deutschland [On the Early Socialist Reception of Nietzsche in Germany]. In Nietzsche-Studien, 13, 503520.Google Scholar
9.Wallerstein, I. (1991) Unthinking Social Science (Cambridge).Google Scholar
10. The somewhat construed character of this opposition should be pointed out too.Google Scholar
11.Nietzsche, F. (year?) The Complete Works of Friedrich Nietzsche, Levy, Oscar (ed), Vol. Nine, The Dawn of Day, translated by J.M. Kennedy (New York: Russel & Russel), pp. 187188 (Aphorism 190).Original: Kritische Studienausgabe, 3, 162.Google Scholar
12.Wilamowitz-Möllendorf, U. von (1967) Reden und Vorträge [Speeches and Lectures]. Vol. 1, 3rd unchanged reprint (Dublin/Zurich) pp. 3555; compare also: Marcuse, L. (1988) Mein Zwanzigstes Jahrhundert—Auf dem Weg zu einer Autobiographie [My Twenty First Century—On The Way to a Biography] (Zurich), p. 16.Google Scholar
13.Nietzsche, F. (year?) The Complete Works of Friedrich Nietzsche, Levy, Oscar (ed), Vol. Four, Thoughts out of Season, Part I, David Strauß, The Confessor and the Writer, translated by Anthony M. Ludovici, New York (Russel & Russel).Google Scholar
14.Inoue, Enryô (1988) Tetsugakuno hituyôwo ronjite honkaino enkakuni oyobu [On the necessity of philosophy and on the foundation of our philosophical society]. In: Gakumon to Chishikijin [Science and the Intellectuals, Collection of Source Materials], Sannosuke, Matsumoto u. Shinichi, Yamamuro (eds) (Tokyo: Iwanamishoten), p. 277 ff.Google Scholar
15.Ozaki, Yukio: Doitsugaku oyobi Shinagaku [German education and Chinese education]. In: op. cit., p. 190.Google Scholar
16.Lederer, E. and Lederer-Seidler, E. (1929) Japan—Europa (Frankfurt a.M). For the Lederers the temporary friendship with Benjamin and Lukacs was obviously important. In their book about Japan these two seem to be the only European theorists who were of any help to them in trying to explain Japan.Google Scholar
17. Concerning newer research, especially on the role of Lorenz von Stein in the drafting of the Meiji constitution, refer to Takii, Kazuhiro (ed) (1999) Doitsu Kokkagaku to Meiji Kokusei [German Political Science and the Meiji Constitution] (Kyoto: Minerva).Google Scholar
18. It is almost forgotten now that, in Italy, the later fascist leader Mussolini was an enthusiastic reader of Nietzsche until 1914, when he still had important functions in the socialist camp and must be considered a socialist Nietzsche reader. Refer to Nolte, E. (1960) Marx und Nietzsche im Sozialismus des jungen Mussolini [Marx and Nietzsche in the Socialism of the Young Mussolini]. In Schieder, T. and Kienast, W. (ed) Historische Zeitschrift (München), Vol. 191/2, p. 249335.Google Scholar
19.Levy, O. (ed) (1964) The Complete Works of Friedrich Nietzsche, Vol. 5. Thoughts out of Season. Part II. The Use and Abuse of History, translated by Collins, A., (New York: Russel & Russel) p. 94. Original: Kritische Studienausgabe, 1, 324.Google Scholar
20.Chogyû, Takayama (1901) Bunmeihihyôka toshiteno bungakusha [The writer as cultural critic]. In: Monthly Magazin Taiyô [Sun], 01 1901, ders. Biteki seikatsu wo ronzu [About aesthetic life]. In: Taiyô, August 1901.Google Scholar
21.Takayama, Chogyû (1970) ‘Biteki Seikatsuwo ronzu’ [On Aesthetical Life]. In: Meiji Bungaku Zenshu [Collected Literature of the Meiji-Era], Vol. 40 (Tokyo: Chikuma-shobô), p. 7984. Considerable studies have already been done on this early reception of Nietzsche by Takayama and his friends such as Anezaki Chofu and Tobari Shinichiro, among these is one in a western language: Hans-Joacchim Becker (1983) Die frühe Nietzsche-Rezeption in Japan (1893–1903). Ein Beitrag zur Individualismusproblematik im Modernisierungsprozess [The Early Nietzsche Reception in Japan (1893–1903). A Contribution on the Problems of Individualism in the Process of Modernization] (Wiesbaden).Google Scholar
22.Berg, L. (1897) Der Übermensch in der modernen Literatur. Ein Kapitel zur Geistesgeschichte des 19. Jahrhunderts [The Übermensch in Modern Literature. A Chapter on the History of Ideas in the 19th Century] (München). Cited in: Hillebrand, B. (ed) (year?) Nietzsche und die deutsche Literatur [Nietzsche and German Literature]. Vol. 1, p. 13Google Scholar
23.Anezaki, Chofû (1970) Takayama Chogyû ni atauruno sho [A letter to Takayama Chogyû]. In: Meiji Bungaku Zenshu [Collected Literature of the Meiji-Era]. Vol. 40, (Tokyo: Chikuma), p. 210.Google Scholar
24.Chikufû, Tobari (1934) 30 nen maeno omoide (Recollections of the time 30 years ago). In: Tobari Chikufû: Ningen Shugyô [Disciplining of the Human], Tokyo (Chuôkôron-sha), pp. 234237, now printed in (1982) Nihonjin no Nietzsche-Kenkyûfu [Collection of studies of Nietzsche in Japan] (Tokyo: Hakusui-sha), pp. 457–460.Google Scholar
25.Chofû, Anezaki (1982) Futatabi Chogyû ni atauru sho [Another letter to Chogyû], In: Nihonjin no Nietzsche-Kenkyufu [Collection of studies of Nietzsche in Japan] (Tokyo: Hakusui-sha), pp. 353365. The description of the evening at Deussen's house is on p. 364. That day was Anezaki's birthday, and Deussen had invited him to celebrate that.Google Scholar
26.Op. cit. p. 354.Google Scholar
27. The copy which I have was printed in 1920 and is illustrated with Buddhist motifs.Google Scholar
28.Habermas, J. (1935) Martin Heidegger – Zur Veröffentlichung von Vorlesungen aus dem Jahre.[On the publication of the lectures from 1935] Originally published in: FAZ of 25 July 1953. Now in: Habermas, J. (1973) Philosophisch-politische Profile [Philosophical-Political Profiles] (Frankfurt), pp. 67–75.Google Scholar
29.Nishitani, Keiji (1972) Nihilizumu [Nihilism] (Tokyo: Sôbunsha), p. 230.Google Scholar
30.Nishitani, Keiji (1972) Nihilizumu [Nihilism] (Tokyo: Sôbunsha), p. 230.Google Scholar
31. On the topic of culturally conservative and ethnocentristic interpretations of the late Heidegger in Japan refer to: Mishima Kenichi (year?) Über eine vermeintliche Affinität zwischen Heidegger und dem ostasiatischen Denken. Gesehen im politischen Kontext der faschistischen und nachfaschistischen Zeit [On the supposed affinity between Heidegger and East-Asian thinking]. Examined in the context of the fascist and postfascist era. In: Zur philosophischen Aktualität Heideggers [On the Philosophical Relevance of Heidegger], Dietrich (ed) publisher?.Google Scholar
32.Loc. cit.: p. 233.Google Scholar
33.Adorno, T. W. (1973) Negative Dialectics. Translated by Ashton, E.B. (London: Routledge & Kegan Paul), p. 379. Original: Negative Dialektik (Frankfurt: Suhrkamp), p. 372–373.Google Scholar
34.Loc. cit.: p. 380 (original p. 373).Google Scholar
35.Nishibe, , Susumu, (1996) Chishikijinn no Seitai [Observation of the Intellectuals], (Tokyo: PHP), p. 166ff. and 187ff.Google Scholar
36.Watanabe, , Shôichi, (1997) Shinyukokuron [New Worries about this Nation] (Tokyo: Tokumashoten), pp. 202245. Watanabe, Shôichi (1995) Kakute Showashi wa yomigaeru [In this Way the History of the Showa-Era Will Rise Again] (Tokyo: Kuresto): passim.Google Scholar
37.Watanabe, , Shôichi, (1997) Shinyukokuron, p. 235. Nishio, who was mentioned earlier, recently published a book with the title History of the Nation. On almost every page of this bestseller one encounters enormous distortions of history in favour of ‘monumental history’, because he too wants to fill the next generation with pride of being Japanese.Google Scholar
38.Nishio, , Kanji, (year?) Nihon no Kyôiku — Doitsu no Kyôiku [Education in Japan and Germany] (Tokyo: Shinchosha): last chapter starting at p. 275.Google Scholar
39.Watanabe, Shôichi, , Nihon no Kyôiku — Doitsu no Kyôiku [Education in Japan and Germany] (Tokyo: Shinchosha): last chapter starting at p. 275. p. 5, Nishibe, Nihon no Kyôiku — Doitsu no Kyôiku. 187.Google Scholar
40.Nietzsche, F. (1964) The Complete Works of Friedrich Nietzsche, Levy, O. (ed), Thoughts out of Season. Part III. Schopenhauer as Educator. Translated by A. Collins, (New York: Russel & Russel.), p. 106. Original: Kritische Studienausgabe, 1, 337.Google Scholar
41.Connolly, W. E. (1991) Identity/Difference. Democratic Negotiations of Political Paradox (Ithaca and London), p. 193. The Japanese translation: Aidentiti/sai, translated by Junichi, Saitô (Tokyo: Iwanamishoten, 1998).Google Scholar
42.Habermas, J. (1985) Der philosophische Diskurs der Moderne [The Philosophical Discourse of the Modernity] (Frankfurt). Above all see Chapter IV, also Habermas, J. (1981), Die Moderne – ein unvollendetes Projekt [The Modernity – an unfinished project]. In Kleine politische Schriften I-IV, [Small Philosophical Writings] (Frankfurt).Google Scholar
43.Yamanouchi, , Yasushi, (1993) Nietzsche to Weber [Nietzsche and Weber] (Tokyo: Miraisha). Yamanouchi, Yasushi (1999) Nihon no Shakaikagaku to Weber Taiken [Social Sciences in Japan and the Experiences of Weber] (Tokyo: Chikumashobô).Google Scholar
44. This corresponds to the fact, that younger colleagues in Japan when talking of ‘coming to terms with the past’ have ceased to compare Japan to Germany, as was usually done, they now look for similarities with the classic colonial powers such as England and France.Google Scholar
45.Nietzsche, F. (1982) Briefwechsel [Correspondece], Kritische Gesamtausgabe, Colli, Gioigio und Montinari, Mazzino (eds) Vol III, Letters from Nietzsche: 1885–1886 (Berlin: Walter de Gruyter), p. 127.Google Scholar