Friedrich Nietzsche
72 pages
English

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72 pages
English

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This vintage book contains Friedrich Nietzsche’s 1889 treatise, “An Essay on Aristocratic Radicalism”. This fascinating essay is recommended for students of philosophy, and would make for a worthy addition to collections of allied literature. Friedrich Wilhelm Nietzsche (1844 - 1900) was a German philosopher, poet, composer, and scholar. He wrote numerous critical essays on morality, culture, philosophy, science, and religion - radically questioning the value and objectivity of truth. Many antiquarian texts such as this, particularly those dating back to the 1900s and before, are increasingly hard to come by and expensive. It is with this in mind that we are republishing this book now in an affordable, modern, high quality edition. It comes complete with a specially commissioned new biography of the author.

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Publié par
Date de parution 17 septembre 2020
Nombre de lectures 2
EAN13 9781528761765
Langue English

Informations légales : prix de location à la page 0,0350€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

Extrait

FRIEDRICH NIETZSCHE
BY
GEORGE BRANDES
AUTHOR OF WILLIAM SHAKESPEARE, ETC.
1915
Copyright 2013 Read Books Ltd. This book is copyright and may not be reproduced or copied in any way without the express permission of the publisher in writing
British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library
Friedrich Nietzsche
Friedrich Wilhelm Nietzsche was born on 15 th October 1844, at R cken, near Leipzig, in the Prussian Province of Saxony. He attended a local boy s school, and moved to the Domgymnasium in Naumburg at the age of ten, but since he showed particular talents in music and language, the internationally-recognized Schulpforta admitted him as a pupil. After graduation in 1864, Nietzsche commenced studies in theology and classical philology at the University of Bonn . It was during this time that Nietzsche lost his Christian faith, and as early as his 1862 essay Fate and History , Nietzsche argued that historical research had discredited the central teachings of Christianity. In 1865, at the age of twenty, Nietzsche wrote to his (deeply religious) sister Elizabeth that if you wish to strive for peace of soul and pleasure, then believe; if you wish to be a devotee of truth, then inquire. This was the start of Nietzsche s philosophical career, and he spent a great deal of time studying the work of Arthur Schopenhauer, especially his Magnum Opus, The World as Will and Representation . Nietzsche began his career as a classical philologist however (a scholar of Greek and Roman textual criticism) before turning to philosophy in earnest.
In 1869, at age twenty-four, he was appointed to the Chair of Classical Philology at the University of Basel , the youngest individual to have held this position. He resigned in the summer of 1879 due to health problems that plagued him for most of his life. It was only after this resignation that Nietzsche really became an independent philosopher in his own right though. Beginning with Human, All Too Human in 1878, Nietzsche would publish one book or major section of a book each year until 1888. In this year, his last year of real writing, he completed five books. One of Nietzsche s key ideas was the Apollonian / Dionysian dichotomy; a contrast based on the features of ancient Greek mythology; Apollo and Dionysus. Apollo represents harmony, progress, clarity and logic, whereas Dionysus represents disorder, intoxication, emotion and ecstasy. Nietzsche used these two forces because, for him, the world of mind and order on one side, and passion and chaos on the other formed principles that were fundamental to the Greek culture. Some of Nietzsche s other philosophical concepts include the Will to Power ; what he saw as the motivator of human or animal behaviour and the death of God ; The statement God is dead , occurs in several of Nietzsche s works (notably in The Gay Science ), and has become one of his best-known remarks.
The possibilities and dangers of nihilism were a problem to which Nietzsche was particularly alive, and he developed his thinking in the concept of the bermensch ; the superhuman - who does not follow morality of common people since it favours mediocrity but instead rises above the notion of good and evil and above the herd. Central to his philosophy is the idea of life-affirmation , which involves questioning of any doctrine that drains one s expansive energies, however socially prevalent those ideas might be. Nietzsche s radical questioning of the value and objectivity of truth has been the focus of extensive commentary and his influence remains substantial, particularly in the fields of existentialism and postmodernism.
In 1889, at age forty-four, he suffered a collapse and a complete loss of his mental faculties. The breakdown was later ascribed to atypical general paresis due to tertiary syphilis, but today, it is suspected to have been the result of brain cancer. Nietzsche lived his remaining years in the care of his mother until her death in 1897, after which he fell under the care of his sister Elisabeth F rster-Nietzsche, until his death on 25 th August 1900. Elisabeth had him buried beside his father at the church in R cken bei L tzen, Germany. His friend and secretary gave his funeral oration, proclaiming: Holy be your name to all future generations! Ironically, Nietzsche had written in Ecce Homo (at that point still unpublished) of his fear that one day his name would be regarded as holy .

Sculptur : J. Davidson. Photo : A. Langdon Cuburn.
CONTENTS
Friedrich Nietzsche
I An Essay on Aristocratic Radicalism (1889)
II December 1899
III (August 1900)
IV (1909)
I
AN ESSAY ON ARISTOCRATIC RADICALISM (1889)

I
AN ESSAY ON ARISTOCRATIC RADICALISM 1 (1889)
F RIEDRICH N IETZSCHE appears to me the most interesting writer in German literature at the present time. Though little known even in his own country, he is a thinker of a high order, who fully deserves to be studied, discussed, contested and mastered. Among many good qualities he has that of imparting his mood to others and setting their thoughts in motion.
During a period of eighteen years Nietzsche has written a long series of books and pamphlets. Most of these volumes consist of aphorisms, and of these the greater part, as well as the more original, are concerned with moral prejudices. In this province will be found his lasting importance. But besides this he has dealt with the most varied problems; he has written on culture and history, on art and women, on companionship and solitude, on the State and society, on life s struggle and death.
He was born on October 15, 1844; studied philology; became in 1869 professor of philology at Basle; made the acquaintance of Richard Wagner and became warmly attached to him, and associated also with the distinguished historian of the Renaissance, Jakob Burkhardt. Nietzsche s admiration and affection for Burkhardt were lasting. His feeling for Wagner, on the other hand, underwent a complete revulsion in the course of years. From having been Wagner s prophet he developed into his most passionate opponent. Nietzsche was always heart and soul a musician; he even tried his hand as a composer in his Hymn to Life (for chorus and orchestra, 1888), and his intercourse with Wagner left deep traces in his earliest writings. But the opera of Parsifal , with its tendency to Catholicism and its advancement of the ascetic ideals which had previously been entirely foreign to Wagner, caused Nietzsche to see in the great composer a danger, an enemy, a morbid phenomenon, since this last work showed him all the earlier operas in a new light.
During his residence in Switzerland Nietzsche came to know a large circle of interesting people. He suffered, however, from extremely severe headaches, so frequent that they incapacitated him for about two hundred days in the year and brought him to the verge of the grave. In 1879 he resigned his professorship. From 1882 to 1888 his state of health improved, though extremely slowly. His eyes were still so weak that he was threatened with blindness. He was compelled to be extremely careful in his mode of life and to choose his place of residence in obedience to climatic and meteorological conditions. He usually spent the winter at Nice and the summer at Sils-Maria in the Upper Engadine. The years 1887 and 1888 were astonishingly rich in production; they saw the publication of the most remarkable works of widely different nature and the preparation of a whole series of new books. Then, at the close of the latter year, perhaps as the result of overstrain, a violent attack of mental disorder occurred, from which Nietzsche never recovered.
As a thinker his starting-point is Schopenhauer; in his first books he is actually his disciple. But, after several years of silence, during which he passes through his first intellectual crisis, he reappears emancipated from all ties of discipleship. He then undergoes so powerful and rapid a development-less in his thought itself than in the courage to express his thoughts-that each succeeding book marks a fresh stage, until by degrees he concentrates himself upon a single fundamental question, the question of moral values. On his earliest appearance as a thinker he had already entered a protest, in opposition to David Strauss, against any moral interpretation of the nature of the Cosmos and assigned to our morality its place in the world of phenomena, now as semblance or error, now as artificial arrangement. And his literary activity reached its highest point in an investigation of the origin of the moral concepts, while it was his hope and intention to give to the world an exhaustive criticism of moral values, an examination of the value of these values (regarded as fixed once for all). The first book of his work, The Transvaluation of all Values , was completed when his malady declared itself.
1
Nietzsche first received a good deal of notice, though not much commendation, for a caustic and juvenile polemical pamphlet against David Strauss, occasioned by the latter s book, The Old Faith and the New . His attack, irreverent in tone, is directed not against the first, warlike section of the book, but against the constructive and complementary section. The attack, however, is less concerned with the once great critic s last effort than with the mediocracy in Germany, to which Strauss s last word represented the last word of culture in general.
A year and a half had elapsed since the close of the Franco-German War. Never had the waves of German self-esteem run so high. The exultation of victory had passed into a tumultuous self-glorification. The universal view was that German culture had vanquished French. Then this voice made itself heard, saying-
Admittin

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