By Friedrich Nietzsche
R. J. Hollingdale’s choice constructions Nietzsche’s writings based on topic to provide the fullest attainable experience of the intensity and scope of this amazing writer.
The literary profession of Friedrich Nietzsche (1844–1900) spanned under two decades, yet no zone of highbrow inquiry used to be left untouched via 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 elemental problems with the human in his personal excessive autobiography, Ecce Homo (1888). so much infamous of all, possibly, his proposal of the triumphantly transgressive übermann (‘superman’) is built within the severe, but poetic phrases of hence Spake Zarathustra (1883–92). no matter if addressing traditional Western philosophy or breaking new flooring, Nietzsche tremendously prolonged the limits of nineteenth-century inspiration.
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Additional resources for A Nietzsche Reader
33 In these crucial excerpts, Nietzsche associates the god Dionysus with life in general and with the individual manifestations of life in their mutual struggles against one another. ” In Schopenhauerian terms, Nietzsche’s Dionysus-as-a-whole represents the Schopenhauerian “will-to-live” in general, and Nietzsche’s Dionysus-as-dismembered represents the struggling and fighting individuals who, as manifestations of life itself, each suffer and die. The entire cosmos is personified as the being of Dionysus, in one or the other of his aspects.
As some Christians find solace in the prospect of participation in an otherworldly kingdom of God after their bodies die, Nietzsche found solace in the possibility of participating in the universal life forces that permeate the here-and-now, earthly world of the living. Nietzsche exalted life in its concrete, down-to-earth manifestations. He regarded the metaphysical comfort associated with the oceanic blending of oneself into life itself as arising not so much from the idea that suffering is eliminated (although this accounted for part of the comfort), but from the perception of ourselves as participants in a powerful universal energy, as being part of the epic-scale dance of life, and hence, from the perception of ourselves as everlasting beings.
In short, Schopenhauer sought for some potent spiritual relief from this tragic world. Consider, in sharp contrast, a passage from the beginning of Nietzsche’s Thus Spoke Zarathustra (1883–85) – a passage that reads almost as if it could be Nietzsche (as Zarathustra) conversing with Schopenhauer (as the saint): Zarathustra climbed down from the mountains alone, encountering no one. But when he came into the forest, there stood before him a venerable old man, who had left his holy hut to look for roots in the forest.
A Nietzsche Reader by Friedrich Nietzsche