Georg Brandes: Doe

“For long ages, too, no notice whatever was taken of the criminal’s “sin”; he was regarded as harmful, not guilty, and looked upon as a piece of destiny; and the criminal on his side took his punishment as a piece of destiny which had overtaken him, and bore it with the same fatalism … In general we may say that punishment tames the man, but does not make him “better.””

Georg Brandes

Source: An Essay on Aristocratic Radicalism (1889), pp. 38-39

Age

“On entering life, then, young people meet with various collective opinions, more or less narrow-minded. The more the individual has it in him to become a real personality, the more he will resist following a herd. But even if an inner voice says to him; “Become thyself! Be thyself!” he hears its appeal with despondency. Has he a self? He does not know; he is not yet aware of it. He therefore looks about for a teacher, an educator, one who will teach him, not something foreign, but how to become his own individual self.
We had in Denmark a great man who with impressive force exhorted his contemporaries to become individuals. But Søren Kierkegaard’s appeal was not intended to be taken so unconditionally as it sounded. For the goal was fixed. They were to become individuals, not in order to develop into free personalities, but in order by this means to become true Christians. Their freedom was only apparent; above them was suspended a “Thou shalt believe!” and a “Thou shalt obey!” Even as individuals they had a halter round their necks, and on the farther side of the narrow passage of individualism, through which the herd was driven, the herd awaited them again one flock, one shepherd.
It is not with this idea of immediately resigning his personality again that the young man in our day desires to become himself and seeks an educator. He will not have a dogma set up before him, at which he is expected to arrive.”

Georg Brandes

Source: An Essay on Aristocratic Radicalism (1889), pp. 9-10

Life , People , Education , Idea

“He who feels that in his inmost being he cannot be compared with others, will be his own lawgiver. For one thing is needful: to give style to one’s character. This art is practised by him who, with an eye for the strong and weak sides of his nature, removes from it one quality and another, and then by daily practice and acquired habit replaces them by others which become second nature to him; in other words, he puts himself under restraint in order by degrees to bend his nature entirely to his own law. Only thus does a man arrive at satisfaction with himself, and only thus does he become endurable to others. For the dissatisfied and the unsuccessful as a rule avenge themselves on others. They absorb poison from everything, from their own incompetence as well as from their poor circumstances, and they live in a constant craving for revenge on those in whose nature they suspect harmony. Such people ever have virtuous precepts on their lips; the whole jingle of morality, seriousness, chastity, the claims of life; and their hearts ever burn with envy of those who have become well [harmonious] and can therefore enjoy life.”

Georg Brandes

Source: An Essay on Aristocratic Radicalism (1889), p. 26

Life , People , Law , Art

“The oldest definition [of “good”] was this: the noble, the mightier, higher-placed and high-minded held themselves and their actions to be good of the first rank in contradistinction to everything low and low-minded. Noble, in the sense of the class-consciousness of a higher caste, is the primary concept from which develops good in the sense of spiritually aristocratic. The lowly are designated as bad (not evil). Bad does not acquire its unqualified depreciatory meaning till much later. In the mouth of the people it is a laudatory word; the German word schlecht is identical with schlicht”

Georg Brandes

cf. schlechtweg and schlechterdings
Source: An Essay on Aristocratic Radicalism (1889), p. 30

People , Sense , Evil

“Young girls sometimes make use of the expression: “Reading books to read one’s self.” They prefer a book that presents some resemblance to their own circumstances and experiences. It is true that we can never understand except through ourselves. Yet, when we want to understand a book, it should not be our aim to discover ourselves in that book, but to grasp clearly the meaning which its author has sought to convey through the characters presented in it. We reach through the book to the soul that created it. And when we have learned as much as this of the author, we often wish to read more of his works. We suspect that there is some connection running through the different things he has written and by reading his works consecutively we arrive at a better understanding of him and them. Take, for instance, Henrik Ibsen’s tragedy, “Ghosts.” This earnest and profound play was at first almost unanimously denounced as an immoral publication. Ibsen’s next work, “An Enemy of the People,” describes, as is well known the ill-treatment received by a doctor in a little seaside town when he points out the fact that the baths for which the town is noted are contaminated. The town does not want such a report spread; it is not willing to incur the necessary expensive reparation, but elects instead to abuse the doctor, treating him as if he and not the water were the contaminating element. The play was an answer to the reception given to “Ghosts,” and when we perceive this fact we read it in a new light. We ought, then, preferably to read so as to comprehend the connection between and author’s books. We ought to read, too, so as to grasp the connection between an author’s own books and those of other writers who have influenced him, or on whom he himself exerts an influence. Pause a moment over “An Enemy of the People,” and recollect the stress laid in that play upon the majority who as the majority are almost always in the wrong, against the emancipated individual, in the right; recollect the concluding reply about that strength that comes from standing alone. If the reader, struck by the force and singularity of these thoughts, were to trace whether they had previously been enunciated in Scandinavian books, he would find them expressed with quite fundamental energy throughout the writings of Soren Kierkegaard, and he would discern a connection between Norwegian and Danish literature, and observe how an influence from one country was asserting itself in the other. Thus, by careful reading, we reach through a book to the man behind it, to the great intellectual cohesion in which he stands, and to the influence which he in his turn exerts.”

Georg Brandes

Source: On Reading: An Essay (1906), pp. 40-43

People , Books , Soul , Girl

“Since fresh examples and proofs could always be found of the alleged relation between guilt and punishment: if you behave in such and such a way, it will go badly with you. Now, as it generally does go badly, the allegation was constantly confirmed; and thus popular morality, a pseudo- science on a level with popular medicine, continually gained ground.”

Georg Brandes

Source: An Essay on Aristocratic Radicalism (1889), p. 26 (cf. Daybreak, § 11)

Way , Science

“When does a state of culture prevail? When the men of a community are steadily working for the production of single great men. From this highest aim all the others follow. And what state is farthest removed from a state of culture? That in which men energetically and with united forces resist the appearance of great men, partly by preventing the cultivation of the soil required for the growth of genius, partly by obstinately opposing everything in the shape of genius that appears amongst them. Such a state is more remote from culture than that of sheer barbarism.”

Georg Brandes

Source: An Essay on Aristocratic Radicalism (1889), p. 12

Men , Communication , Appearance

“The historian is looked upon as objective when he measures the past by the popular opinions of his own time, as subjective when he does not take these opinions for models. That man is thought best fitted to depict a period of the past, who is not in the least affected by that period. But only he who has a share in building up the future can grasp what the past has been, and only when transformed into a work of art can history arouse or even sustain instincts.”

Georg Brandes

Source: An Essay on Aristocratic Radicalism (1889), pp. 18-19

Art , History , Time , Past

“What has set the mass in motion for any length of time is then called great. It is given the name of a historical power. When, for example, the vulgar mob has appropriated or adapted to its needs some religious idea, has defended it stubbornly and dragged it along for centuries, then the originator of that idea is called great. There is the testimony of thousands of years for it, we are told. But this is Nietzsche’s and Kierkegaard’s idea the noblest and highest does not affect the masses at all, either at the moment or later. Therefore the historical success of a religion, its toughness and persistence, witness against its founder’s greatness rather than for it.”

Georg Brandes

Source: An Essay on Aristocratic Radicalism (1889), p. 20

Religion , Idea , Time , Success