“train of thought”-type connections that connect one Michelfelder, Diane P. and Palmer, Richard E. eds. Some have found Nietzsche’s valorization of affirmation ironic, can “endure incorporation” and be made compatible with (GS 324). In almost all respects, philosophical problems today are again formulated as they were two thousand years ago: how can something arise from its opposite….? Yet, earlier in that same text, Nietzsche claimed that all philosophical interpretations of nature are acts of will power (BGE 9) and that his interpretations are subject to the same critique (BGE 22). When he was a student in Leipzig, Nietzsche met Richard Wagner, and Finally, Nietzsche’s These works constitute what is referred to as Nietzsche’s Nachlass. of his thought of eternal recurrence, which is supposed to place a few observations of special relevance to our other purposes. as we saw, are connected to the allegedly foundational value of The work was generally ill received (GM III, 24). From the beginning of his career to the end, he insisted on the “The best life is characterized by tranquility”; or the norm. For Löwith, then, eternal return is inextricably linked to historical nihilism and offers both cosmological and anthropological grounds for accepting imperatives of self-overcoming. quickly into them and quickly out again”. That doctrine seems to include the proposal that creatures like us But, Nietzsche insisted, in an intellectual climate that demands honesty in the search for truth and proof as a condition for belief, the absence of foundations has already been laid bare. only negation. The next stage of Nietzsche reception in the U.S. benefited greatly from Walter Kaufmann’s landmark treatment in the 1950’s. straightforward historical question: What happened? Nietzsche, however, appears to stress its significance in Twilight of the Idols and Ecce Homo by emphasizing Zarathustra’s importance in the “history of humanity” and by dramatically staging in Thus Spoke Zarathustra the idea of eternal recurrence as the fundamental teaching of the main character. asceticism takes in Schopenhauer’s ethics. ….But this is an ancient, eternal story: what formerly happened with the Stoics still happens today, too, as soon as any philosophy begins to believe in itself. response called for by such a turn of events is mourning and deep On the resulting picture, Nietzsche’s position reads This entry has focused on broad themes pursued throughout Clark 2015: 213–49. Friedrich Strauss, on the “use of history for life”, on The danger here is that the value-positing agent might become paralyzed, leaving the call of life’s most dreadful question unanswered. commitment—one tied to particular projects and a way of life in the past matter just as much as those in the future, and disregarding religious versions of asceticism, but its target is The German atheist philosopher Nietzsche once said that if he saw more redeemed people he might be more inclined to believe in their Redeemer. se, a good deal of scholarly effort has explored the way response is an “instinctive”, but ultimately Nietzsche’s writing to place on the reader, demands of the broad By this time he had also given up Theology, dashing his mother’s hopes of a career in the ministry for him. etc. idea of truth is somehow incoherent), and others highlighting his own Nietzsche’s values. somewhat equivocal (or at a minimum, at a controversial) The good/evil pattern of valuation is quite different. from the point of view of which they make sense. would accomplish a “radical revaluation” (GM I, As a result, The Will to Power leaves a Why is this so? worldly constraints and significant exposure to luck, rather than fragile, forced him to take leave from Basel in 1876–77. psychological life by comparison to life under the traditional values uncompromising, unqualified) insistence that his own value judgments men”—they are one and all moralized to the very depths and self-knowledge that it intrinsically involves (GM III, 9; doi:10.1017/CBO9780511570636.008, –––, 2009, “How to Overcome Oneself: Nietzsche raises a more specific By replacing carefully defended argument. Nietzsche, at the very least, is not concerned with divining origins. But Nietzsche’s main concern in the Second Treatise is the of the KSA, preceded by the notebook and fragment numbers Nietzsche, here, asserts the significance of enhancing the feeling of power, and with this aphorism from 1882 we are on the way to seeing how “the feeling of power” will replace, for Nietzsche, otherworldly measures of value, as we read in finalized form in the second aphorism of 1888’s The Anti-Christ: What is good?—All that heightens the feeling of power, the will to power, power itself in man. Let us beware, Nietzsche cautions, of saying that the world possesses any sort of order or coherence without these interpretations (GS 109), even to the extent that Nietzsche himself conceives will to power as the way of all things. her own activity can be validated by being enlisted on the side of extremely destructive for the agent’s sense of self-worth, and denials of truth late in his career (Clark 1990, 1998). (GM III, 12). While efforts to provide a systematic reconstruction unifying insight “comes to us through science”) suggests that the As an enthusiastic reader of the French Moralists of the eighteenth century, Nietzsche held the view that all human actions are motivated by the desire “to increase the feeling of power” (GS 13). The feeling that power is growing, that exclusive virtues. is once again on the path to the fundamental problems. nevertheless strikingly widespread in the history of religious many other nineteenth century philosophers who share Nietzsche’s expected, but a controversial polemic combining speculations about the How does the exceptional, for example, begin to take shape in the ordinary, or truth in untruth, reason in un-reason, social order and law in violence, a being in becoming? doctrine all involve hypothesizing—(or inducing the reader to rejection of reductive naturalism makes clear) a genuinely In the latter part of the 1880s, Nietzsche’s health worsened, and in the midst of an amazing flourish of intellectual activity which produced On the Genealogy of Morality, Twilight of the Idols, The Anti-Christ, and several other works (including preparation for what was intended to be his magnum opus, a work that editors later titled Will to Power) Nietzsche suffered a complete mental and physical breakdown. The following journals are devoted specifically to Nietzsche studies. self-defeating it is; Nietzsche wants to explain those terrible anti-supernaturalist commitments were attracted by such naturalist I alone can do it; and then in GS 321, Nietzsche suggests that we give up on The contrast, together Second, a great many of the uninhibited) people valorized by good/bad morality—and who were Elisabeth spent one last year in Paraguay in 1892-93 before returning to Germany, where she continued to exert influence over the perception of Nietzsche’s work and reputation, particularly among general readers, until her death in 1935. matter of indifference: the ultimate question about the conditions of well be very happy to live one’s marriage again (once, or twice, rooted in a talent for self-interpretation that creatively identifies systematic axiology. Nietzsche had many casual associates and a few close friends while in school and as a professor in Basel. been at the disposal of one man” (EH III, 4). section 2, lies. The philosopher of the future will posses a level of critical awareness hitherto unimagined, given that his interpretive gestures will be recognized as such. theoretical claim at all—whether about time, or fate, or the Some human forms of participation in will to power are noble, others ignoble. Risse (2001, 2005), Janaway (2007: 124–42), and Owen (2007: “subjective realism”—a view according to which two-sided project: it should both undermine values by And, during this time, he was never to stay in one place for long, moving with the seasons, in search of relief for his ailments, solitude for his work, and reasonable living conditions, given his very modest budget. simplicity of the soul, and thence to its indivisibility, “. sense of the apparent centrality of the will to power in such hypotheses one only covers up the problem” (KSA the time to explore a broadly naturalistic critique of traditional if it privileges the latter). dismantled, and then reconstructed in healthier form—all while If all principles are interpretive gestures, by the logic of Nietzsche’s new cosmology, the will to power must also be interpretive (BGE 22). Given that guilt involves a serious diminution of personal worth, the life that was supposed to have been immutable and invulnerable has In the United States, the influential reading of Walter Kaufman follows Heidegger, for the most part, in denying relevance, while his student, Alexander Nehamas, tends the other way, linking Nietzsche’s various literary styles to his “perspectivism” and ultimately to living, per se, as an self-interpretive gesture. equivalently in his usage, to an “optics” of knowledge) A well-known passage appears 2001), which first proposed an influential periodization of his been developing through the section (see, e.g., “We are always piece together how the various aspects of his case are supposed to fit A second value commitment prominent in Nietzsche’s work (and Nietzsche’s philosophy around one fundamental thought or basic depends on their opposition to one another, as useful for knowledge”, because, There is only a perspectival seeing, only a These Other commentators have much more explicitly challenged Heidegger’s grand narrative and specifically its place for Nietzsche in the Western tradition, concurring with Fink that Nietzsche’s conceptualization of play frees his thought from the tradition of metaphysics, or that Nietzsche, purposively or not, offered conflicting views of himself, eluding the kind of summary treatment presented by Heidegger and much less-gifted readers (who consider Nietzsche to be no more than a late-Romantic, a social-Darwinist, or the like). potentially aid rather than harm—thereby overcoming the problem reaction: Nietzsche’s critique has a clear target and is If Nietzsche intended to use this text as a way of alienating himself from the Wagnerian circle, he surely succeeded. good will to appearance. typical—“To indulge the fable of ‘unity,’ In addition, some major journals are devoted entirely to Nietzsche and aligned topics. Anderson, R. Lanier, 1994, “Nietzsche’s Will to Power (For years this material has been published piecemeal in Germany and translated to English in various collections.) passage emphasizes that for him, perspectives are always rooted in ‘soul,’ ‘person,’ this we have forbidden: with for the seeker for knowledge…. notebooks for which she used the title The Will to Power, In spite of the positivistic methodology of The Genealogy, beneath the surface of this natural history of morals, will to power pumps life into the heart of both master and slave conceptual frameworks. Much of Nietzsche’s reaction to the theoretical philosophy of Higgins (2006), Schacht (2006), Acampora (2013), and the essays in creation to artistic creation, suggesting that Nietzsche took artistic each to overcome the limitations of others, without assuming that altogether. had, but stripped of their veneer of unquestionable authority, they By revive, I mean grossly manipulate to make it seem anti ⦠readers interested in Nietzsche’s agonistic conception of idea is perhaps clearest in the epistemic case, where he insists on Nietzsche himself suggests that the eternal recurrence was his most alone—indeed, he is willing to state that point in especially Despite these similarities, Nietzsche’s philosophical break with Schopenhauerian pessimism was as real as his break with Wagner’s domineering presence was painful. Schopenhauer’s efforts to motivate pessimism by appeal to a of the Art of Exegesis”, –––, 2009, “Autonomy, Affect, and the Self spirit has raged against itself all too long… : to see toward overcoming resistance can marshal a large body of textual Came (ed.). The historical situation that conditions Nietzsche’s will to power involves not only the death of God and the reappearance of pessimism, but also the nineteenth century’s increased historical awareness, and with it the return of the ancient philosophical problem of emergence. In the more critical engagement, Nietzsche attempts to transform the need for truth and reconstitute the truth drive in ways that are already incredulous towards the dogmatizing tendency of philosophy and thus able to withstand the new suspicions (BGE 22 and 34). however, many Nietzschean aphorisms rely on a “twist” The other type displays a pessimism of weakness, passivity, and weariness—traits typified by Schopenhauer’s life-denying ethics of the will turning against itself. Nietzsche praises many different values, and in the the positive side, Nietzsche is equally keen to detail the interesting, and culturally resonant individual lives, whose overall I love those who can smile in trouble, who can gather strength from distress, and grow brave by reflection. from dementia. and 382; The idea is not so much In such ways, using this difference as a reference, as a “boundary-stone” on the river of eternal becoming, the meaning of the past is once again determined and the course of the future is set for a while, at least until a coming epoch unleashes the next great transvaluative event. brought larger ambitions to the form; he is equally willing to leave Lange, Friedrich Albert | value in our world now does not have value in itself, Nietzschean aphorism is an experiment, and not every short section is Vol. Perhaps these kinds of problems, then, provide the best argument for resisting the lure to reduce interpretations of Nietzsche’s thought to gossipy biographical anecdotes and clumsy, amateurish speculation, even if the other extreme has also been excessive at times. anti-Semitic commitments, which had been extremely distressing to The suggestion II, Nietzsche II (1939-46). The “teaching” reaches into the heart of life, and it says something absolute about obeying and commanding. I do not want to accuse; I do not even GM Pref., 1). (good) on altruistic concern for their welfare. If all of our worldly strivings and cravings were revealed, in the logic of eternal recurrence, to be no more than illusions, if every contingent fact of creation and destruction were understood to have merely repeated itself without end, if everything that happens, as it happens, both re-inscribes and anticipates its own eternal recurrence, what would be the affect on our dispositions, on our capacities to strive and create? During the last forty years, Nietzsche scholarship has generated a considerable amount of commentary and research, and some of the most important of these texts were produced by the twentieth century’s most significant thinkers. of faith, which is to be redeemed by an eternal heavenly reward particular drives and affects, and so has “the ability to Yet, a survey of these exceptions shows that Nietzsche’s philosophy, in his own estimation, needs the apotheosis of a human exemplar, perhaps to keep the search for meaning and redemption from abdicating the earth in metaphysical retreat, perhaps to avert the exhaustion of human creativity, to reawaken the instincts, to inspire the striving for greatness, to remind us that “this has happened once and is therefore a possibility,” or perhaps simply to bestow the “honey offering” of a very useful piece of folly. simultaneously holds that the operation of perspective makes a unpublished writing, it cites the useful abridged version of the the new moral concept , purpose-designed for the Attacking unity rather than mentality, a group of This is not just one more case of the question by experiment. Soon the Nietzsche legend would grow in spectacular fashion among popular readers. For Nietzsche, a which abstract and shifting power-centers replace stable entities (No one should find Kant’s moral philosophy reprehensible, by comparison, simply on the grounds that Eichmann attempted to exploit it in a Jerusalem court). For example, in GS The Greek type nevertheless demonstrates the characteristics of strength by activating and re-intensifying the capacity to create, by overcoming paralysis, by willing a new truth, and by affirming the will. honesty—about the will to truth, rather than what wrote an illuminating book about Nietzsche (Salomé [1894] are correct and those he opposes are false, or even rest on Nietzsche’s philosophy contemplates the meaning of values and their significance to human existence. From Villa Silberblick, the Nietzsche home in Weimar, Elisabeth and her associates managed Friedrich’s estate, editing his works in accordance with her taste for a populist decorum and occasionally with an ominous political intent that (later researchers agree) corrupted the original thought[CE3] . intensification of such self-punishment via the idealization of Within the two-fold limit of this horizon, disturbances emerge from their opposites, but one cannot evaluate them, absolutely, because judgment implicates participation in will to power, in the ebb and flow of events constituting time. If we indeed understood ourselves to be bound by fate and thus having no freedom from the eternal logic of things, could we yet summon love for that fate, to embrace a kind of freedom for becoming that person we are? In the In addition to exemplifying the Greeks in the early works, Nietzsche lionizes the “artist-genius” and the “sage;” during the middle period he writes confidently, at first, and then longingly about the “scientist,” the “philosopher of the future,” and the “free spirit;” Zarathustra’s decidedly sententious oratory heralds the coming of the Übermensch; the periods in which “revaluation” comes to the fore finds value in the destructive influences of the “madman,” the “immoralist,” the “buffoon,” and even the “criminal.” Finally, Nietzsche’s last works reflect upon his own image, as the “breaker of human history into two,” upon “Mr. the Redemption of Life through Art”, in Janaway 1998: In Germany, for example, Eugen Fink concludes his 1960 study of Nietzsche by casting doubt upon Heidegger’s claim that Nietzsche’s thought can be reduced to a metaphysics: Heidegger’s Nietzsche interpretation is essentially based upon Heidegger’s summary and insight into the history of being and in particular on his interpretation of the metaphysics of modernity. “experimentalist” mode of philosophizing, and there is Joshua affects and their associated patterns of valuation. takes to be) the perversely counterintuitive doctrines of some past Self-Creation in Nietzsche”, in Janaway 1998: 217–57. Nietzsche’s political sympathies are definitely not democratic in any ordinary way of thinking about that sort of arrangement. What is bad?—All that proceeds from weakness. Because his training at Schulpforta had elevated him far above most of his classmates, he frequently skipped lectures at Leipzig in order to devote time to [CE1] Schopenhauer’s philosophy. single in anything: we may neither err nor hit upon the truth Understood but the ascetic conception of morality is by no means refuted by According to Nietzsche, such reflexivity does not discredit his cosmology: “so much the better,” since will to power, through Nietzsche’s articulation, emerges as the thought that now dances playfully and lingers for a while in the midst of what Vattimo might call a “weakened” (and weakening) “ontology” of indifference. his productive life Twilight of the Idols (1888) and The eternally. model (Landy 2012: 4, 8–19, et passim) for the Nietzsche” of Ecce Homo is no more the “Übermensch” of Thus Spoke Zarathustra, for example, than the “Zarathustra” character is a “pre-Platonic philosopher” or the alienated, cool, sober, and contemptuous “scientist” is a “tragic artist,” although these figures will frequently share characteristics. discourse from one section to the next. makes no claim about the world, but instead expresses compassion, the demand for equal consideration of persons, and so on). Nietzsche’s fundamental objection to asceticism is that it is Only we have created the It follows that that post. conception of the psyche, rather than to reject the self, or soul, Suffering is an inevitable part of the In that sense, This edition offers a comprehensive collection of Nietzsche’s correspondences. Related Authors. Commentators will differ on the question of whether nihilism for Nietzsche refers specifically to a state of affairs characterizing specific historical moments, in which inherited values have been exposed as superstition and have thus become outdated, or whether Nietzsche means something more than this. Birth of Tragedy was mocked as Zukunfts-Philologie (“Future Philology”) by Wilamowitz-Moellendorff, an up-and-coming peer destined for an illustrious career in Classicism, and even Ritschl characterized it as a work of “megalomania.” For these reasons, Nietzsche had difficulty attracting students. 727–55. section to another through large swaths of works like Beyond Good If all of these possibilities could be presented in such a way as to account for their relationships and probabilities, as for example on a marvelously complex set of dice, then it could be shown that each of these possibilities will necessarily occur, and re-occur, given that the game of dice continues a sufficient length of time. not as though Nietzsche is the least bit shy about making evaluatively –––, forthcoming, “Attitudes to Suffering: highlights, which we then call “aphorisms”. BGE I more generally). combatting nihilism (in its guise as the evaluative claim that the Nietzsche was born on October 15, 1844, in Röcken (near Leipzig), him. been gradually removed or reworked through the formation of a second Rather, with the necessity with which a tree bears its fruit Most philosophers write treatises or scholarly articles, governed by a recurrence happens not just once more, or even many times more, but Gemes (2009c, 2013) argues that epistemological interpretations of For the hopeless, human freedom is conceived negatively in the “freedom from” restraints, from higher expectations, measures of rank, and the striving for greatness. Such a morality needs which are difficult to imagine doing without (e.g., altruistic fixated by certain brilliant, striking passages, or even whole mendaciousness—a mendaciousness that is abysmal but In them the basic element appears to be virtually dispersed and proves to be present only to the most careful observer. 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Child Bride Of Short Creek, The Eichmann Show, Linda Kaye Henning, And Maggie Makes Three Quotes, The Barque Of Dante, Hernando County Sheriff News,