Nietzsche and Literary Studies tackles the literary implications of Nietzsche's philosophy and the philosophical implications of his approaches to style and expression. The book offers a complete guide to Nietzsche's writings, which in turn draw on two and a half millennia of literary and philosophical history, reaching back to Heraclitus, Plato, and the Cynics and from there to Diderot, the Schlegels, Stendahl, and Stifter, and have inspired a further century of responses from literary writers and philosophers, from Proust, Gide, and Thomas Mann to Derrida and Sarah Kofman. Individual chapters cover aphorism, the novel form, dialogue and dialogism, metaphor, truth, lies, and self-creation. Contributions are written by scholars from a wide range of fields, including classical studies, literary theory, history of literature and philosophy (including Nietzsche studies), theology and religion, and ecology.
These fifteen essays on Nietzsche's indebtedness to the Classical Tradition were composed by scholars in the fields of philosophy, theology, German and Classics. The essays roughly cover the following epochs: the age of the Fathers of the Western Church, medieval scholasticism, the Renaissance, the Enlightenment, Weimar Classicism, Romanticism and the several other intellectual trends and movements in the nineteenth century. Collection includes three essays comparing Nietzsche's perceptions of Plato, Aristotle, and Socrates with those (respectively) of Augustine, Aquinas, and Hamann. Three essays treat Nietzsche's relationship to Goethe, Schiller, and Heine. Three deal with Nietzsche and French literature or thought, one explores possible parallels between Nietzsche and Dante, another the extent of his debt to Byron. Four contributions center on Nietzsche's view of tragedy, and an older study has been expanded to show the underlying harmony of Nietzsche's conception with that of the French classical tragedians. This book affirms and fulfills the need for serious scholarship by the student of Nietzsche unable to work in German, while presenting a readable cross-section of the work being done relating Nietzsche to the intellectual tradition from which he sprang.
More than eighty years after his death, Nietzsche's writings and his career remain disquieting, disturbing, obscure. His most famous views-the will to power, the eternal recurrence, the Übermensch, the master morality-often seem incomprehensible or, worse, repugnant. Yet he remains a thinker of singular importance, a great opponent of Hegel and Kant, and the source of much that is powerful in figures as diverse as Wittgenstein, Derrida, Heidegger, and many recent American philosophers. Alexander Nehamas provides the best possible guide for the perplexed. He reveals the single thread running through Nietzsche's views: his thinking of the world on the model of a literary text, of people as if they were literary characters, and of knowledge and science as if they were literary interpretation. Beyond this, he advances the clarity of the concept of textuality, making explicit some of the forces that hold texts together and so hold us together. Nehamas finally allows us to see that Nietzsche is creating a literary character out of himself, that he is, in effect, playing the role of Plato to his own Socrates. Nehamas discusses a number of opposing views, both American and European, of Nietzsche's texts and general project, and reaches a climactic solving of the main problems of Nietzsche interpretation in a step-by-step argument. In the process he takes up a set of very interesting questions in contemporary philosophy, such as moral relativism and scientific realism. This is a book of considerable breadth and elegance that will appeal to all curious readers of philosophy and literature.
Wide-ranging essays making up the first major study of Nietzsche and the classical tradition in a quarter of a century. This volume collects a wide-ranging set of essays examining Friedrich Nietzsche's engagement with antiquity in all its aspects. It investigates Nietzsche's reaction and response to the concept of "classicism," with particular reference to his work on Greek culture as a philologist in Basel and later as a philosopher of modernity, and to his reception of German classicism in all his texts. The book should be of interest to students of ancient history and classics, philosophy, comparative literature, and Germanistik. Taken together, these papers suggest that classicism is both a more significant, and a more contested, concept for Nietzsche than is often realized, and it demonstratesthe need for a return to a close attention to the intellectual-historical context in terms of which Nietzsche saw himself operating. An awareness of the rich variety of academic backgrounds, methodologies, and techniques of reading evinced in these chapters is perhaps the only way for the contemporary scholar to come to grips with what classicism meant for Nietzsche, and hence what Nietzsche means for us today. The book is divided into five sections -- The Classical Greeks; Pre-Socratics and Pythagoreans, Cynics and Stoics; Nietzsche and the Platonic Tradition; Contestations; and German Classicism -- and constitutes the first major study of Nietzsche and the classical tradition in a quarter of a century. Contributors: Jessica N. Berry, Benjamin Biebuyck, Danny Praet and Isabelle Vanden Poel, Paul Bishop, R. Bracht Branham, Thomas Brobjer, David Campbell, Alan Cardew, Roy Elveton, Christian Emden, Simon Gillham, John Hamilton, Mark Hammond, Albert Henrichs, Dirk t.D. Held, David F. Horkott, Dylan Jaggard, Fiona Jenkins, Anthony K. Jensen, Laurence Lampert, Nicholas Martin, Thomas A. Meyer, Burkhard Meyer-Sickendiek, John S. Moore, Neville Morley, David N. McNeill, James I. Porter, Martin A. Ruehl, Herman Siemens, Barry Stocker, Friedrich Ulfers and Mark Daniel Cohen, and Peter Yates. Paul Bishop is William Jacks Chair of Modern Languages at the University of Glasgow.
Drawing on Nietzsche's prolific early notebooks and correspondence, this book challenges the polarized picture of Nietzsche as a philosopher who abandoned classical philology. By showing how frequently the "later" Nietzsche appears in the early writings, the author hopes to provoke reflection on the adequacy of the developmental logic that has been a controlling factor in Nietzsche's reception.
After more than a century, the urgency with which the writing of Fyodor Dostoevsky and Friedrich Nietzsche speaks to us is undiminished. Nietzsche explicitly acknowledged Dostoevsky’s relevance to his work, noting its affinities as well as its points of opposition. Both of them are credited with laying much of the foundation for what came to be called existentialist thought. The essays in this volume bring a fresh perspective to a relationship that illuminates a great deal of twentieth-century intellectual history. Among the questions taken up by contributors are the possibility of morality in a godless world, the function of philosophy if reason is not the highest expression of our humanity, the nature of tragedy when performed for a bourgeois audience, and the justification of suffering if it is not divinely sanctioned. Above all, these essays remind us of the supreme value of the questioning itself that pervades the work of Dostoevsky and Nietzsche.
These previously published essays discuss Nietzsche's influence on Arthur Schnitzler, Carl Sternheim, Georg Kaiser, Robert Musil, and Hermann Hesse. As a Festschrift, it also contains a tribute to Herbert W. Reichert and a bibliography of his writings.
The “aphoristic form causes difficulty,” Nietzsche argued in 1887, for “today this form is not taken seriously enough.” Nietzsche’s Aphoristic Challenge addresses this continued neglect by examining the role of the aphorism in Nietzsche’s writings, the generic traditions in which he writes, the motivations behind his turn to the aphorism, and the reasons for his sustained interest in the form. This literary-philosophical study argues that while the aphorism is the paradigmatic form for Nietzsche’s writing, its function shifts as his thought evolves. His turn to the aphorism in Human, All Too Human arises not out of necessity, but from the new freedoms of expression enabled by his critiques of language and his emerging interest in natural science. Yet the model interpretation of an aphorism Nietzsche offers years later in On the Genealogy of Morals tells a different story, revealing more about how the mature Nietzsche wants his earlier works read than how they were actually written. This study argues nevertheless that consistencies emerge in Nietzsche’s understanding of the aphorism, and these, perhaps counter-intuitively, are best understood in terms of excess. Recognizing the changes and consistencies in Nietzsche’s aphoristic mode helps establish a context that enables the reader to navigate the aphorism books and better answer the challenges they pose.
Nietzsche and Literary Studies tackles the literary implications of Nietzsche's philosophy and the philosophical implications of his approaches to style and expression. The book offers a complete guide to Nietzsche's writings, which in turn draw on two and a half millennia of literary and philosophical history, reaching back to Heraclitus, Plato, and the Cynics and from there to Diderot, the Schlegels, Stendahl, and Stifter, and have inspired a further century of responses from literary writers and philosophers, from Proust, Gide, and Thomas Mann to Derrida and Sarah Kofman. Individual chapters cover aphorism, the novel form, dialogue and dialogism, metaphor, truth, lies, and self-creation. Contributions are written by scholars from a wide range of fields, including classical studies, literary theory, history of literature and philosophy (including Nietzsche studies), theology and religion, and ecology.
