Friedrich Nietzsche’s self-staging as a lonely, intellectually isolated, untimely genius has long been refuted by research. In many writings, he rather paraphrased positions and statements that were quite popular in his time. In particular, Nietzsche’s politically surprisingly conservative, cultural-critical perspectives on modern society and its catalysts – the French Revolution and the European transformation to democracy in the eighteenth and nineteenth centuries (Marti 1993) – do not quite fit with his philosophically considered “revolutionary” expositions in the field of epistemology, metaphysics, and ethics. After all, Nietzsche himself admitted that he could not claim the same originality in the field of politics as he could for other classical sub-disciplines of philosophy. Thus, he claimed to have primarily been influenced by “the school of Tocqueville and Taine” (Nietzsche 2000, VIII 28) in the development of his (societal-)political views and ambitions. With this bon mot, Nietzsche (2000, IV 58, V 318, VI 380) places himself in a line of German cultural critics who demonstrably influenced him and who indeed received the Frenchmen Alexis de Tocqueville and Hippolyte Taine in a modernity-hostile way: Jacob Burckhardt, Karl Hillebrand, and Bruno Bauer (cf. Nietzsche 2000, VII 270, 275f., VIII 106f., 205).