Introductory remark

Both the intellectual glory and the political misery of the Germans may be traced back to one and the same cause: German civilisation is considerably younger than the civilisation of the West. The Germans are, strictly speaking, less civilized than the English and the French, i.e., they are to a lesser degree citizens, free citizens. This is one aspect of the matter. The other aspect is that German philosophy is more apt to take a critical attitude towards civilisation, towards the tradition of civilisations, than Western philosophy is. We may go so far as to say that, generally speaking, German philosophy implies a more or less radical criticism of the very idea of civilisation and especially of modern civilisation – a criticism disastrous in the political field, but necessary in the philosophical, in the theoretical field. For if civilisation is distinguished from, and even opposed to, what was formerly called the state of nature, the process of civilisation means an increasing going away from the natural condition of man, an increasing forgetting of that situation. And perhaps one must have a living knowledge, an acute recollection of that situation if one wants to know, i.e. to understand in its full meaning, the natural, the basic problems of philosophy.