By Friedrich Nietzsche
The literary profession of Friedrich Nietzsche (1844-1900) spanned lower than two decades, yet no region of highbrow inquiry was once left untouched through his iconoclastic genius. The thinker who introduced the loss of life of God within the homosexual technological know-how (1882) and went directly to problem the Christian code of morality in past solid and Evil (1886), grappled with the basic problems with the human situation in his personal extreme autobiography, Ecce Homo (1888). such a lot infamous of all, maybe, his proposal of the triumphantly transgressive übermann ('superman') is built within the severe, but poetic phrases of hence Spake Zarathustra (1883-92). even if addressing traditional Western philosophy or breaking new floor, Nietzsche significantly prolonged the limits of nineteenth-century proposal.
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Extra info for A Nietzsche Reader (Penguin Classics)
Other natures again, which have often before experienced this subjective solace, may well grow exceedingly ill-humoured and curse the salty taste which these apparitions leave behind in the mouth and from which arises a raging thirst – without one’s having been brought so much as a single step nearer to any kind of spring. [AOM 31] 5 Error of philosophers. – The philosopher believes that the value of his philosophy lies in the whole, in the building: posterity discovers it in the bricks with which he built and which are then often used again for better building: in the fact, that is to say, that that building can be destroyed and nonetheless possess value as material.
Part Three presents the development and enunciation of his specific philosophy of ‘will to power’ and its consequences and ramifications. The short Part Two is the mid-point of his thought: the overcoming of the consequences of nihilistic and destructive speculation through a resolve to find a new mode of transcendence. Within each of the sections into which the parts are divided the selections are ordered strictly chronologically. The reasons for this are, firstly, that Nietzsche’s philosophy is not a series of conclusions but essentially a developing body of thought (and a chronological presentation preserves this development); secondly, that a chronological presentation also preserves the development of his style, the final phase of which is so vastly different from the first that their juxtaposition is not to be thought of except for the purpose (not pursued here) of demonstrating this difference.
The continuing tension between the nihilist and the transcendent aspects of what had now become ‘Nietzsche’s philosophy’ prevent it, however, from hardening into a dogmatic doctrine – it remains to the end an experiment in reorientating oneself within a world of total uncertainty. FURTHER READING David B. Allison, Reading the New Nietzsche (2001) MaudeMarie Clark, Nietzsche on Truth and Morality (1990) R. J. ), The Cambridge Companion to Nietzsche (1996) Alexander Nehemas, Nietzsche: Life as Literature (1985) F.