By Ruwan M Jayatunge M.D. PhD
There are numerous persuasive arguments to support the notion that the prominent Sri Lankan literary figure Martin Wickramasinghe was familiar with Friedrich Nietzsche's philosophy, likely having exposed to his major concepts.
The first English-language book on Nietzsche, titled "The Philosophy of Friedrich Nietzsche," was released in 1908, followed by Crane Brinton's "Nietzsche" in 1941. Walter Kaufmann's influential work published in 1950 played a crucial role in reshaping Nietzsche's image in the English-speaking world, attracting a wide readership. Obviously by the 1940s, these books had arrived in colonial Sri Lanka.
Martin Wickramasinghe’s personal reference library contained over 5,000 books, likely including Friedrich Nietzsche's seminal work, Thus Spoke Zarathustra. Despite lacking a formal university education, he intentionally shaped his worldview by acquiring and engaging with a diverse range of global literature, encompassing evolutionary biology, anthropology, and Western continental philosophy.
Wickramasinghe was a prolific reader with a wide-ranging interest in philosophy, literature, and various other fields suggests that he was well-versed in Nietzsche's works. There is substantial evidence to support the notion that he not only read Nietzsche but also integrated his philosophical concepts into his own novels.
Wickramasinghe, in his work "Navakathanga ha Viragaya" ("The Novel and Viragaya"), employs Nietzsche's philosophy as a benchmark to evaluate modern existential ideas in the context of local realities. Furthermore, in his socio-political novel "Yuganthaya" ("The End of an Era"), he integrates Nietzschean concepts, further illustrating the intersection of philosophical thought and societal issues.
Martin Wickramasinghe's influential novel, Yuganthaya (The End of an Era), was published in 1949. The character of Saviman Kabalana, the story's main antagonist, reflects qualities akin to Nietzsche's notion of the Übermensch, or overman. It is plausible that Wickramasinghe was inspired by Friedrich Nietzsche's philosophical concepts, especially those related to the Übermensch, when crafting the character of Saviman Kabalana.
Friedrich Nietzsche elaborated on the concept of the Übermensch, or Overman, in his seminal philosophical work, Thus Spoke Zarathustra, published in parts between 1883 and 1885. He argued that following the "death of God," which signifies the decline of traditional Christian values and absolute moral frameworks, humanity confronts a significant crisis of nihilism, the belief that life lacks inherent meaning.
The Übermensch / Overman emerges as a solution to this existential void, representing an individual who transcends nihilism by creating their own meaning and values. Rather than dominating others, the Overman achieves mastery over themselves, transforming their chaotic instincts into a cohesive and powerful identity. This figure rejects what Nietzsche termed "herd morality," which encompasses the passive and conformist moral codes imposed by society, and instead acts as an independent sovereign, deriving values from personal life experiences.
The Übermensch / Overman is deeply connected to the physical realm, embracing earthly existence, vitality, creativity, and the joy of life, even in the face of its transience. Rather than repressing primal instincts and desires, the Overman sublimates them, channelling raw energy into constructive and intellectual endeavors.
In a world devoid of universal moral truths, the Overman becomes his own spiritual legislator, boldly crafting personal values that enhance their life and vitality, while firmly rejecting any notions of an afterlife or utopian ideals, remaining steadfastly loyal to the present and the tangible world. He does not run away from pain, hardship, or tragedy. He view suffering as an absolute necessity for growth, famously encapsulated by Nietzsche's concept of Amor Fati (the love of one's fate).
Saviman Kabalana embodies significant traits associated with Nietzsche's notion of the Übermensch / Overman. Saviman Kabalana is a fiercely ambitious, and egocentric business tycoon who has scaled the ladder of urban prosperity to build a massive corporate empire in Colombo. He represents the absolute peak of the mid-20th-century Sri Lankan upper-middle-class bourgeoisie. He runs his business with an iron fist, actively exploiting his labor force and fiercely resisting the emergence of proletarian rights.
Saviman Kabalana exhibits absolute self-mastery by triumphing over his inner conflicts while embracing his primal instincts rather than suppressing them. Through his engagement in creative, intellectual, and constructive pursuits, Kabalana actively challenges and deconstructs conventional values. He rejects antiquated social norms and dogmas, which Nietzsche termed "herd morality," positioning himself as a self-defined spiritual legislator who establishes his own values. Additionally, Kabalana wholly dismisses aspirations tied to "otherworldly" beliefs, such as notions of an afterlife, heaven, or utopian dreams, and instead embraces his fate with vigor.
Saviman Kabalana is driven by ambition and determination. In his entrepreneurial endeavors, he exhibits a tough and uncompromising demeanor, eschewing pity. He dismisses "Herd Morality" and does not adhere to societal norms as others do, believing himself to be exceptional. Kabalana deliberately rejects traditional moral frameworks, viewing them as manifestations of weakness. His philosophy is characterized by the Will to Power and self-sculpting, as he actively creates his own personal reality. Operating strictly within a personal code defined by hyper-capitalism and logic, he also possesses a creative and life-affirming spiritual core.
Saviman Kabalana possesses a deep appreciation for art and literature, demonstrating a broad knowledge base and eloquence as an orator. He engages in delivering lectures, showcasing his well-informed nature and intellectual prowess. His ability to navigate Western society with ease reflects his confidence and adaptability, while his charismatic presence and formidable personality further enhance his appeal.
Kabalana perceives pity for others as a manifestation of weakness. When a laborer resigned from his factory, citing inadequate pay, he faced numerous hardships over the following months. Eventually, the laborer returned, seeking reinstatement; however, Kabalana offered him a position at a lower wage than before. This decision may lead some to label Kabalana as heartless, yet he maintains that his business principles must remain intact. As a strict disciplinarian, he did not hesitate to terminate the employment of a distant relative for a mistake, which later prompted the relative to seek revenge against him.
Friedrich Nietzsche and Saviman Kabalana share a critical stance towards socialism, with Nietzsche characterizing it as a perilous expression of "herd morality." Nietzsche contended that socialism, rather than facilitating true liberation, serves as an egalitarian force that diminishes society by stifling exceptional individuals in favor of mediocrity.
Nietzsche posited that true human greatness, genius, and wisdom emerge not from comfort but through friction, suffering, and struggle. Similarly, Kabalana vehemently opposed socialism, both by actively dismantling labor movements and philosophically rejecting the ideals of equality and compassion as manifestations of human frailty. He maintained that business principles should remain devoid of emotional influence, perceiving the socialist emphasis on worker welfare as a fundamental weakness within the system. Wicramasinha employs Kabalana's character to articulate Nietzsche's critiques of the socialist movement.
Saviman Kabalana remains unfazed by the conflicts, familial betrayals, or labor disputes that arise in his life. He confronts these challenging corporate and personal struggles with unwavering determination, viewing friction as an inherent cost of power and steering his own fate without indulging in self-pity. Rejecting the traditional Buddhist emphasis on the afterlife, he immerses himself fully in the present, engaging with the concrete realities of material existence, business principles, and industrial innovation.
Influenced by Buddhist philosophy, many individuals in Sri Lanka perceive life as inherently filled with suffering, asserting that earthly pleasures and desires hinder spiritual progress. In contrast, Saviman Kabalana challenges these beliefs by rejecting life-negating philosophies and instead fully embraces his earthly existence. He denies ascetic and metaphysical traditions.
Kabalana adheres to a self-defined moral framework, actively challenging societal norms surrounding familial obligations and philanthropy. He forges a personal ethos grounded in hyper-capitalism, rationality, and a commitment to absolute self-discipline.
Saviman Kabalana is a tragic, self-made titan who represents both the peak of individual human willpower and the ultimate failure of extreme individualism. He is not a cartoon villain, but a complex, multi-layered figure who consciously chose absolute power over human connection.
In the Yuganthaya novel we find notable and intentional parallels between Friedrich Nietzsche's notion of the Übermensch and the character Saviman Kabalana. While Kabalana may not entirely embody the characteristics of the Übermensch, he exhibits many of the traits outlined by Nietzsche. This analysis suggests that Martin Wickramasinghe was the first Sinhala novelist to incorporate Nietzsche's major concepts into his work. Wickramasinghe engaged deeply with Nietzsche's writings, comprehending his philosophical ideas and effectively integrating them into Yuganthaya.
Work Cited
Abhayasundere, P. N., & Wijayarathna, W. K. M. (2021). Anthropological gleanings of the work of Martin Wickramasinghe. Vidyodaya Journal of Humanities and Social Sciences, 6(2), 55–64. https://vjhss.sljol.info/articles/28
Jayatunge, R. M. (2016). Between literature and psychology. Godage International Publishers.
Nietzsche, F. (2003). Thus spoke Zarathustra (R. J. Hollingdale, Trans.; 2nd ed.). Penguin Classics. (Original work published 1883–1885.
Wickramasinghe, M. (1949). Yuganthaya [The end of an era]. Sarasa Publishers.
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