Download A Nietzsche Reader (Penguin Classics) by Friedrich Nietzsche PDF

By Friedrich Nietzsche

The literary occupation of Friedrich Nietzsche (1844-1900) spanned lower than 20 years, yet no sector of highbrow inquiry used to be left untouched by means of his iconoclastic genius. The thinker who introduced the dying of God within the homosexual technology (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 extreme autobiography, Ecce Homo (1888). so much infamous of all, probably, his proposal of the triumphantly transgressive übermann ('superman') is built within the severe, but poetic phrases of therefore Spake Zarathustra (1883-92). even if addressing traditional Western philosophy or breaking new flooring, Nietzsche significantly prolonged the limits of nineteenth-century notion.

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Extra info for A Nietzsche Reader (Penguin Classics)

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Hollingdale, 1977 All rights reserved Except in the United States of America, this book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, re-sold, hired out, or otherwise circulated without the publisher’s prior consent in any form of binding or cover other than that in which it is published and without a similar condition including this condition being imposed on the subsequent purchaser 9780141921716 CONTENTS INTRODUCTION FURTHER READING KEY TO TITLE INITIALS PREFACE PART ONE Philosophy and Philosophers Logic, Epistemology, Metaphysics Morality Art and Aesthetics Psychological Observations Religion PART TWO Nihilism Anti-Nihilism PART THREE Will to Power Superman Eternal Recurrence POSTSCRIPTS A Short Lexicon Maxims and Reflections ‘The genius of the heart …’ BIBLIOGRAPHY CHRONOLOGY INTRODUCTION A Nietzsche Reader is a compendium of Nietzsche’s philosophizing; it offers the reader an overview of that terrain in the hope that he/she will afterwards want to explore it.

Let one ponder this and then think on a little further: certainly no one will then speak of a ‘drive to knowledge in and for itself’! – Why then does man prefer the true to the untrue in this secret struggle with idea-persons […]? For the same reason as he practises justice in traffic with real persons: now out of habit, heredity and training, originally because the true – as also the fair and just – is more useful and more productive of honour than the untrue. For in the realm of thought, power and fame are hard to maintain if erected on the basis of error or lies: the feeling that such a building could at some time or other fall down is humiliating to the self-conceit of its architect; he is ashamed of the fragility of his material and, because he takes himself more seriously than he does the rest of the world, wants to do nothing that is not more enduring than the rest of the world.

HA 25] 3 From the thinker’s innermost experience. – Nothing is more difficult for man than to apprehend a thing impersonally: I mean to see it as a thing, not as a person: one might question, indeed, whether it is at all possible for him to suspend the clockwork of his person-constructing, person-inventing drive even for a moment. He traffics even with ideas, though they be the most abstract, as if they were individuals with whom one has to struggle, to whom one has to ally oneself, whom one has to tend, protect and nourish.

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A Nietzsche Reader (Penguin Classics) by Friedrich Nietzsche


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