The cult of the colossal means kowtowing before the merely “big”–which
is thus adequately legitimized as the better and more valuable–it means
contempt for what is outwardly small but inwardly great, it is the cult of
power and unity, the predilection for the superlative in all spheres of
cultural life, yes, even in language. It is only since Napoleon’s time that the
adjective “great” or “grand” begins to make its telling appearance in
expressions such as “Grand Army,” “Grand Dukes,” “Great General Staff,” “Great
Powers,” and begins to demand from men the proper respect, and Europe is
actually just as much intoxicated as America by expressions such as “unique,”
“the world’s biggest,” “the greatest of all times,” “unprecedented.” To this
style of the time correspond, in equal degree, the unexampled increase in
population, imperialism, socialism, mammoth industries, monopolism, statism,
monumental architecture, technical dynamism, mass armies, the concentration of
governmental powers, giant cities, spiritual collectivization, yes, even Wagner’s operas.
Since the cult of the colossal reduces
qualitative greatness to mere quantity, to nothing but numbers, and since
quantity can only be topped by ever greater quantity, the intoxication with
size will in the end exceed all bounds and will finally lead to absurdities
which have to be stopped. Since, moreover, different quantities of different
species can only be reduced to a common denominator by means of money in order
to render them comparable in the race of outdoing each other, the result is a
tendency to measure size by money pure and simple–as, for instance, in the
American seaside resort, Atlantic City, where in 1926 I found a gigantic pier
simply being christened “Million Dollar Pier.” Thus we find very close bonds of kinship between the cult of the
colossal and commercialism.
While this time the world was gained,
the soul suffered considerable damage in the process. The abrupt change from
the concerns of the spirit to material affairs was bound to result in the
withering of the soul. By abandoning humanism one lost the capacity for making
man the measure of things and thus finally lost every kind of orientation. Life
becomes de-humanized and man becomes the plaything of inhuman, pitiless forces.
This results in “the abuse of greatness … when it disjoins remorse from power”
(Julius Caesar II, I),
hence the increasing indifference to all matters of collective ethics, hence
scientific positivism and relativism, which represent such a radical departure
from the certain sense of values possessed by the eighteenth century. It
further leads to a fanatical belief in a mechanical causality even outside the
processes of nature; to the love of mathematics (which the eighteenth century,
in contrast to the seventeenth, did not favor, at least not during its latter
part); to social laws such as Malthus’ “law of population,” or Lassalle’s “immutable
law of wages”; to the oriental-baroque flirtation with fate; in brief to
determinism which not only is raised anew to a philosophic dogma, but also
dominates sociology, be it in the garb of Marx’s materialist view of history,
be it in that of geographical determinism, as first developed by Ritter and Ratzel and finally raised in geopolitics to a
veritable geographic romanticism, or be it finally as biological or even merely
zoological determinism, the final degradation that could be reached along that
path.













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