1. Jacob Golomb, Weaver Santaniello and Ronald Lehrer, editors. Nietzsche and
Depth Psychology. Albany: State University of New York Press, 1999. (XV + 364
pages)
ISBN: 0-7914-4139-3
2. Summary
A collection of seventeen essays plus one introductory one, this book analyzes the
theme of Nietzsche and depth psychology from the supposition that Nietzsche himself
wished to be considered a psychologist and viewed psychology as a pathway into the
most fundamental problems of the human condition. Nietzsche’s philosophy, both in
style and content, is approached as holding within it a psychological methodology that
aims towards enabling the reader towards two existential goals: firstly in the analysis
of one’s values and systems of belief and secondly, in the fostering of creativity,
authenticity and self-overcoming. His oeuvre is also viewed as being reflective of his
personal therapeutic aims and, in this respect, is considered an anticipatory exercise in
the practice of psychoanalytic self-reflection. As the contributors of this volume
demonstrate, Nietzsche’s observations on the phenomena of human consciousness
were of great interest to early depth psychologists because he offered to them both
theoretical and practical insights. Not only were his ideas influential in the
evolvement of their thought, his own complex psychological predicament and how he
might be diagnosed in a psychoanalytic framework were also points of curiosity.
Jacob Golomb, in his introductory essay, explains what he considers to be the
two main threads of Nietzsche’s psychological method: firstly the deconstructionist
approach which attempts to dislodge our attachments to metaphysical and dogmatic
beliefs and secondly what he calls Nietzsche’s enticing psychology which aims to
strengthen the will and cultivate authenticity. Connected to these two processes is an
emphasis on self-overcoming which involves self-reflection and a genealogical
questioning of one’s unconscious motivations. Golomb situates Nietzsche’s emphasis
on the import of genealogical reflection on the unconscious as depth psychology and
calls Nietzsche’s aphorist writing style an early exercise in psychoanalytic free
association. Thus, Golomb points out that depth psychology and the psychoanalytic
method were already present in Nietzsche’s philosophy and for this reason, there is
need for further scholarly examination of the parallels between Nietzsche and the
thinkers working in these fields that he anticipated.
In the essays of Part 1: Psychology in Nietzsche the authors concentrate primarily
on the position and purpose of psychology within Nietzsche’s work. Both the
opening and closing essays look to more general projects; the former by James P.
Cadello examines Nietzsche’s comments in Beyond Good and Evil where he
characterizes psychology as the “great hunt” and a development of the will to power.
Cadello argues that Nietzsche is attempting to dislodge the prevalence of traditional
psychological models which function within dualistic systems of truth and value, such
as “normal and abnormal, healthy and sick.” He claims that Nietzsche’s psychology
is experimental and interpretative, a strategy towards undiscovered human experience
that attempts to be without the moral-metaphysical biases’ of other psychological
models. In the last piece of this section, Robert Solomon gives an overview of what
he construes to be Nietzsche’s celebratory treatment of the emotions. He claims that
Nietzsche’s analysis of the negative passions of ressentiment and pity, as well as his
presentations of amor fati and will to power (as metaphors for intense emotional
experiences) re-instate the worth of the emotional life.
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Daniel Chapelle, in the second essay of the first part, argues that both the thought
of eternal return and the repetition compulsion of transference have the capacity to
dramatically shift one’s attitude towards time and mortality. He contends that during
the repetition compulsion of transference Nietzsche’s thought of eternal return is
activated because it, like eternal return, shifts negative value judgements towards the
past and the passage of time so that the events of the past and the act of repression
associated with the discovery of mortality are overcome. Chapelle purports that both
take a profoundly affirmative and therapeutic stance towards existence that transgress
the Judeo-Christian dualistic system of value and open up the possibility for the
replacement of it with a new archetypal ontology and cosmology.
In “The Birth of the Soul: Toward a Psychology of Decadence” Daniel W.
Conway explains Nietzsche’s theory of decadence by way of an analysis of what he
considers to be Nietzsche’s “depth-psychological model of the soul” found in his
post-Zarathustra work. He argues that in his later works, Nietzsche diagnoses
decadence as arising from the ill functioning instinctual systems of the soul which are
unable to organize their drives and impulses. Conway further contends that Nietzsche
provides no therapies to heal or fix decadent souls. He proposes instead that,
according to Nietzsche, those with incompetent instinctual systems must allow the
destructive powers of their drives and impulses to burn themselves out.
Rochelle L. Millen in the fourth chapter asks whether there is to be found in
Nietzsche’s work an accordant view on the psychology of women and suggests that in
order to answer this question it is necessary to examine how Nietzsche’s comments on
women changed the course of his intellectual life. She examines issues of misogyny
and chauvinism by discussing Nietzsche’s personal life as well as the evolution of his
writings on women and woman as such. Millen proposes that the significant
differences between the remarks of his post versus pre Zarathustra can be linked to
difficult experiences with women in his personal life.
In the next chapter, Weaver Santaniello examines what she calls “Nietzsche’s
Psychogenealogy of Religion and Racism” in Genealogy of Morals. She argues that
by exposing the phenomena of metaphysical deceit in our Judeo-Christian heritage,
Nietzsche demonstrates how the Christian religion and its virtues fostered racism in
19th century Germany. In this respect, Santaniello proposes that Nietzsche’s
psychogenealogy of religion in the Genealogy of Morals traces the psychological
origins of anti-Semitism. Lastly, in the sixth chapter, Ofelia Schutte argues that
Nietzsche’s re-conceptualization of time as joyful and creative willing offers up a new
narrative on both the psychological and moral levels to provide a remedy for
decadence and nihilism.
The essays of Part 2 Nietzsche and Psychology concentrate mostly on
comparative analysis between Nietzsche and one other depth psychologist. A number
of the authors also discuss the influence of Nietzsche’s psychological observations on
early psychoanalysis more generally. In Chapter 8, Robert C. Holub examines the
connection between Nietzsche and Rée’s psychological observations and then how
these connections (and departures) came to influence psychoanalysis. Holub argues
that although Rée had a significant influence on Nietzsche early work on psychology,
which has largely been overlooked, it was only with his break from Rée and his
subsequent attempts to intellectually distance himself from Rée that Nietzsche’s most
significant contributions to psychoanalysis emerged.
In the next chapter, Eric Blondel examines the conceptual similarities between
Nietzsche and Freud. He states that both thinkers had a fascination with tragedy
which founded many of their observations about human nature: much of ourselves is
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unknown to us and it is this unknown unconscious part that drives us and makes us
victim to these drives. Blondel proposes that both Nietzsche and Freud aimed to act
as physicians to the tragic predicament of humankind through the use of language,
what Freud called a “talking cure.”
Ronal Lehrer authors two articles in this volume, Chapter 10 entitled “Freud and
Nietzsche, 1892-1895” and Chapter 12, “Adler and Nietzsche.” In the earlier piece he
examines the effects of Nietzsche’s thought on Freud, in the early and mid 1890’s, by
looking to their common intellectual influences, shared social networks as well as the
parallels between their writings during this time. Although the extent of influence of
Nietzsche’s work on Freud cannot be conclusively determined, Lehrer concedes that
at minimum the common threads and interests of the two thinkers are worth serious
consideration. During his later piece, Lehrer discusses the intellectual relationship
between Adler, Freud and Nietzsche as well as the early meetings of depth
psychologists of the Vienna Psychoanalytic Society and the presence of Nietzsche’s
ideas in this group. He focuses on the connections between Adler and Nietzsche, not
only in regards to their psychological observations on the topics of aggression and the
will to power, but also in regards to the people who shared a place in both of their
lives.
In Graham Parkes’ essay on Nietzsche and Jung, he embarks upon a detailed
investigation of Nietzsche’s influence on Jung as well as a critical examination of
Jung’s seminars on Zarathustra. Parke argues that Jung’s limited reading of
Nietzsche, which often attempts to dismiss Nietzsche’s thoughts based on his
supposed personality defect (but were likely related to Jung’s own insecurities),
prevented Jung from recognizing the senses in which Nietzsche anticipated many of
his own thoughts.
In the last chapter of the second part, Claude Barbre observes the spiritual
friendship that Otto Rank assumed with Nietzsche through the study of his writing.
Barbre distinguishes both Nietzsche and Freud as Rank’s most significant mentors;
Nietzsche’s ideas informed Rank’s personal philosophical approach to the world early
on and later his own work, particularly on the creative will and individuality.
In Part 3 The Psychology of Nietzsche and His Readers (Psychobiography) the
contributors take part in a number of loosely connected projects which deal with the
psychological predicament of Nietzsche himself as well as his relationships with his
readers. In Chapter 14, Claudia Crawford argues that Nietzsche was not suffering
from megalomania or the approach of madness during the later quarter of 1888, but
rather attempted to instigate the transvaluation of all values through his unique styles
that she situates as hyperbole, dithyramb, prophecy, legislation and agon. Crawford
proposes that Nietzsche was a “redeemer” on par with Socrates and Jesus who
became the lived embodiment of his own philosophy and communicated its reality to
his readers through his brilliant styles.
Deborah Hayden in “Nietzsche’s Secrets” examines the varied and diverse
accounts of Nietzsche’s controversial life story, exposing the many contradictory
observations that have been made about him by his friends and family as well as
biographers and other intellectuals interested in him and his work. For example, she
notes the very different accounts of Nietzsche offered by his sister, Elizabeth and his
friend, Lou Salomé and then the selective interpretations that biographer have taken
on these texts in turn. Hayden demonstrates that it is very difficult to come to any
conclusive facts on a number of questions pertaining to Nietzsche’s life, such as his
love life, his sexual habits and his health and psychological states, and suggests that in
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this respect Nietzsche’s life story and its interpretations most accurately exemplifies
his theory of perspectivism.
In the next piece, George Moraitis considers a number of challenges that readers
struggle with in their attempts to understand Nietzsche’s writings. He proposes that
readers are met with their own “will to ignorance,” which attempts to protect their
familiar belief systems, and their own “will to knowledge,” the drive towards novelty
and transformation in reading Nietzsche and are, by the very nature of his work,
forced into one mode or another (ignorance or knowledge) . Moraitis suggests that
the greatest limitation of contemporary readers (an expression of their “will to
ignorance”) is their need to make Nietzsche’s work into a cohesive and reconcilable
totality.
Lastly, Carl Pletsch closes the collection with his chapter entitled “Nietzsche’s
Striving” in which he describes Nietzsche’s personal project of self-overcoming as a
self-impelling enactment of genius. He argues that Nietzsche strived to become a
genius from the age of fourteen and drew upon the cultural significance of this
concept to distance himself from his conservative family background and create
himself through intense and ambitious discipline.
3. Characterization
The rather ambitious character of this book in that it attempts to examine the place
and import of psychology within Nietzsche’s thought from so many different
perspectives (philosophical, biographical and comparative) seems problematic at first
glance, especially because the psychological in Nietzsche’s work is far from being a
simple topic. In this respect, the volume is disadvantaged by its failure to provide
sufficient introductory explanation on a number of key issues. Although Golomb
explains what Nietzsche’s psychological methodology consists in during his
introductory essay, a number of other important definitions are left out. For example,
we are not provided with a definition of what depth psychology is, or how depth
psychology relates to psychoanalysis, or why this volume chooses to concentrate on
particular depth psychologists and/or psychoanalysts rather than others who also were
known to be influenced by Nietzsche.
Still, the diversity of work to be found here, in combination with the high level of
scholarship makes for excellent research material, as well as an interesting read.
Particularly in consideration of a number of Nietzsche’s own statements pertaining to
the reflective connections between the author’s psyche or personal life and his
philosophical writings, it seems fitting that the reader has the opportunity to have
direct access in one book to complimentary texts which explore the relationships
between Nietzsche’s ideas, his psychological dispositions and his life experiences.
Moreover, this collection takes seriously Nietzsche’s expressed aim to be considered a
psychologist and in doing so, gives close study to his insights on human
consciousness and his influence upon the development of depth psychology.
The contributors appropriately come from varied backgrounds: while some are
known Nietzsche scholars, others are working psychoanalysts with a keen interest in
Nietzsche’s life and thought. As such, the interdisciplinary character of this book
allows for a number of nuanced approaches to interpreting and reading Nietzsche.
For this reason, it can be a useful jumping off point for beginning to consider the
psychological in Nietzsche or doing more detailed research on depth psychology and
Nietzsche. Each text has something significant to contribute in its own individual
fashion. As such, this volume is a helpful text to add to a secondary reading list for a
class that considers any topic related to psychology and Nietzsche.
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4. Critical Points
Most of the essays in this collection do not directly engage secondary sources;
they concentrate primarily on Nietzsche’s texts, or in the case of the comparative
work, Nietzsche and another depth psychologist or group of them. Other than the
texts which make biographical observations, this is a general lack of the collection.
However, and even in light of this oversight, the essays do give well documented and
researched readings of the works and lives of Nietzsche, Freud and other thinkers
associated with them. Moreover, the essays in general present convincing well
substantiated arguments that take innovative yet sound interpretative approaches.
It is fair to say that the benefits of this collection outweigh its limitations. It is a
strong reference material for anything to do with Nietzsche and psychology. Of the
essays that stood out most for their originality, readability and/or scholarly rigor were
those of Chapelle, Santaniello, Barbre and Hayden. Hayden’s meticulous
biographical study of Nietzsche exposes the limitations of other biographers and aptly
demonstrates that many of the assumptions that we take for granted about Nietzsche’s
life are unsubstantiated. Barbre’s engaging exposition about the deeply affective
character of Nietzsche’s aesthetics, perspectivism and writings on the will to power as
self-creating on the life and work of Otto Rank is an informative and enjoyable read.
Santaniello’s assessment of Nietzsche’s work in Genealogy of Morals as exposing the
origins of anti-Semitism is a unique and fascinating interpretation which counters the
popular opinion that Nietzsche was an anti-Semite. Chapelle’s treatment of
compulsive repetition and eternal recurrence as activating a new psychological way of
being which gave Jung and his student James Hillman (and others) the foundation for
an archetypal cosmology and ontology is an ambitious and highly creative
interpretation of Freud and Nietzsche. Although these are only a handful of the
authors, their works exemplify the breadth and quality of this compilation and prove
the readable and instructive nature of this book. This collection allows for a useful
introduction to Nietzsche in regards in his own psychological theory, his meeting
points with psychoanalysis, as well as providing some instructive analysis of his
character and life. It exemplifies the diversity of learned approaches that may be
taken in contemporary readings of Nietzsche.
5. Further Characteristics
Although none of the essays that are part of this collection have been previously
published, a number of the authors mention that they have examined the ideas
expressed in the essays at greater length elsewhere. For example, Chapelle mentions
his book Nietzsche and Psychoanalysis (1993) and Pletsch his Young Nietzsche,
Becoming a Genius (1991).
Lehrer compiled an extensive bibliography for the entire volume located at its end
just before a traditional back of the book alphabetically arranged index.
Willow Verkerk 22-08-2009
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