In this groundbreaking biography, the author seeks to understand Nietzsche's philosophy through a reconstruction of his inner life. "Briskly written . . . almost a philosophical detective story."--"Volksblatt." 43 illustrations.
In arguing that Nietzsche's Thus Spoke Zarathustra is a philosophical explanation of the possibility of modernism, the author shows that literary fiction can do the work of philosophy.
Nietzsche regarded 'Thus Spoke Zarathustra' as his most important work, and his story of the wandering Zarathustra has had enormous influence on subsequent culture. Nietzsche uses a mixture of homilies, parables, epigrams and dreams to introduce some of his most striking doctrines, including the Overman, nihilism, and the eternal return of the same. This edition offers a new translation by Adrian Del Caro which restores the original versification of Nietzsche's text and captures its poetic brilliance. Robert Pippin's introduction discusses many of the most important interpretative issues raised by the work, including who is Zarathustra and what kind of 'hero' is he and what is the philosophical significance of the work's literary form? The volume will appeal to all readers interested in one of the most original and inventive works of modern philosophy.
Challenging the dominant scholarly consensus that Nietzsche is simply an enemy of religion, Tyler Roberts examines the place of religion in Nietzsche's thought and Nietzsche's thought as a site of religion. Roberts argues that Nietzsche's conceptualization and cultivation of an affirmative self require that we interrogate the ambiguities that mark his criticisms of asceticism and mysticism. What emerges is a vision of Nietzsche's philosophy as the enactment of a spiritual quest informed by transfigured versions of religious tropes and practices. Nietzsche criticizes the ascetic hatred of the body and this-worldly life, yet engages in rigorous practices of self-denial--he sees philosophy as such a practice--and affirms the need of imposing suffering on oneself in order to enhance the spirit. He dismisses the "intoxication" of mysticism, yet links mysticism, power, and creativity, and describes his own self-transcending experiences. The tensions in his relation to religion are closely related to that between negation and affirmation in his thinking in general. In Roberts's view, Nietzsche's transfigurations of religion offer resources for a postmodern religious imagination. Though as a "master of suspicion," Nietzsche, with Freud and Marx, is an integral part of modern antireligion, he has the power to take us beyond the flat, modern distinction between the secular and the religious--a distinction that, at the end of modernity, begs to be reexamined.
The author reads Goethe's Faust as the first epic written under Spinoza's influence. He shows how its thematic development is governed by Spinoza's pantheistic naturalism. He further contends that Wagner and Nietzsche have tried to surpass their mentor Goethe's work by writing their own Spinozan epics of love and power in The Ring of the Nibelung and Thus Spoke Zarathustra. These Spinozan epics are designed to succeed the Christian epics in the Western literary tradition. Whereas the Christian epics dared to groom human beings for their destiny in the supernatural world, the Spinozan epics try to reinstate humanity as the children of Mother Nature and overcome their alienation from the natural world, which had been dictated by the long reign of Christianity. However, it has been well noted that none of these new epics seems to hang together thematically as a coherent work. By his Spinozan reading, the author not only demonstrates the thematic unity of each of them singly, but further illustrates their thematic relation with each other.
Thus Spoke Zarathustra is Nietzsche's most problematic text. There appears to be no thematic connection between its four Parts and numerous sections. To make it even worse, the book contains a number of thematic contradictions. The standard approach has been a method of selective reading, that is, most critics select a few brilliant passages for edification and ignore the rest. This approach has turned Nietzsche's text into a collection of disjointed fragments. Going against this prevalent approach, T.K. Seung presents the first unified reading of the whole book. He reads it as the record of Zarathustra's epic journey to find spiritual values in the secular world. The alleged thematic contradictions of the text are shown to indicate the turns and twists that are dictated by the hero's epic battle against his formidable opponent. His heroic struggle is eventually resolved by the power of a pantheistic nature-religion. Thus Nietzsche's ostensibly atheistic work turns out to be a highly religious text. The author uncovers this epic plot by reading Nietzsche's text as a baffling series of riddles and puzzles. Hence his reading is not only edifying but also breathtaking. In this unprecedented enterprise, the author takes a complex interdisciplinary approach, engaging the five disciplines of philosophy, psychology, religious studies, literary analysis, and cultural history.
In this study of Nietzsche's Thus Spoke Zarathustra, Paul S. Loeb proposes a fresh account of the relation between the book's literary and philosophical aspects and argues that the book's narrative is designed to embody and exhibit the truth of eternal recurrence. Loeb shows how Nietzsche constructed a unified and complete plot in which the protagonist dies, experiences a deathbed revelation of his endlessly repeating life, and then returns to his identical life so as to recollect this revelation and gain a power over time that advances him beyond the human. Through close textual analysis and careful attention to Nietzsche's use of Platonic, biblical, and Wagnerian themes, Loeb explains how this novel design is the key to solving the many riddles of Thus Spoke Zarathustra - including its controversial fourth part, its obscure concept of the Übermensch, and its relation to Nietzsche's Genealogy of Morals.
Nietzsche's Zarathustra is a guide through the convoluted territory of Nietzsche's Thus Spoke Zarathustra. It shows the philosophical significance of the fictional format as a means to simultaneously propose alternatives to traditional dogmas within the Western tradition and reveal the danger of mistaking doctrinal formulations for living philosophical insight.
Giorgio Agamben's work develops a new philosophy of life. On its horizon lies the conviction that our form of life can become the guiding and unifying power of the politics to come. Informed by this promise, The Power of Life weaves decisive moments and neglected aspects of Agamben's writings over the past four decades together with the thought of those who influenced him most (including Kafka, Heidegger, Benjamin, Arendt, Deleuze, and Foucault). In addition, the book positions his work in relation to key figures from the history of philosophy (such as Plato, Spinoza, Vico, Nietzsche, Wittgenstein, and Derrida). This approach enables Kishik to offer a vision that ventures beyond Agamben's warning against the power over (bare) life in order to articulate the power of (our form of) life and thus to rethink the biopolitical situation. Following Agamben's prediction that the concept of life will stand at the center of the coming philosophy, Kishik points to some of the most promising directions that this philosophy can take.
Although Nietzsche has been considered by some critics to be a misogynist for his treatment of woman, women, and the feminine, Frances Nesbitt Oppel offers a radical reinterpretation of the philosopher's ideas on sex, gender, and sexuality. In Nietzsche on Gender: Beyond Man and Woman, she argues that a closer reading of Nietzsche's texts and rhetorical style (especially his use of metaphor and irony), as well as his letters and notes, shows that he was strategically and deliberately dismantling dualistic thinking in general, not only the logical hierarchies of western thought (God/human, heaven/earth, mind/body, reason/emotion, ethos/pathos) but also the assumed gender opposition of man/woman. In the process, she pulls the rug out from under the accusation of his alleged misogyny. Oppel's is the first study to combine recent speculations in gender study and queer theory with an in-depth analysis of Nietzsche's texts. This approach enables her to break through the impasse in feminist studies that has stalled for so long on the question of his misogyny, to redirect attention to the importance he gives to human creativity and self-fashioning rather than convention, and to gesture toward a future human sexuality beyond rivalry and resentment in favor of a sensual materialism in relationship with others and the earth. Oppel concludes that for Nietzsche, breaking the gender barrier liberates human beings as individuals and as a species to love themselves, each other, and their earthly home as they choose. By emphasizing the physical and material stuff of human existence (bodies and the earth), she says, Nietzsche reclaims for all humanity concepts that have been traditionally associated with "woman" and the feminine. No longer seen as a strong masculine hero, Nietzsche's "superman" becomes a supreme human achievement: the complete acceptance of time, change, and mortality in which human beings will possess the best characteristics of each gender in themselves. Nietzsche on Gender should be equally engaging for readers interested in Nietzsche in particular and in sexual politics and in philosophy and literature more generally.