Download PDF A Nietzsche Reader (Penguin Classics), by Friedrich Nietzsche R. J. Hollingdale
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A Nietzsche Reader (Penguin Classics), by Friedrich Nietzsche R. J. Hollingdale
Download PDF A Nietzsche Reader (Penguin Classics), by Friedrich Nietzsche R. J. Hollingdale
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Language Notes
Text: English, German (translation)
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About the Author
Friedrich Nietzsche was born near Leipzig in 1844, the son of a Lutheran clergyman. At 24 he was appointed to the chair of classical philology at Basle University, where he stayed until forced by his health to retire in 1879. Here, he wrote all his literature, including Thus Spake Zarathustra, and developed his idea of the Superman. He became insane in 1889 and remained so until his death in 1900. R. J. Hollingdale translated eleven of Nietzsche's books and published two books about him; he also translated works by, among others, Schopenhauer, Goethe, E. T. A. Hoffmann, Lichtenberg and Theodor Fontane, many of these for Penguin Classics. He was the honorary president of the British Nietzsche Society. R. J. Hollingdale died on 28 September 2001.
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Product details
Series: Penguin Classics
Paperback: 288 pages
Publisher: Penguin Classics; Reprint edition (October 26, 1978)
Language: English
ISBN-10: 0140443290
ISBN-13: 978-0140443295
Product Dimensions:
5.1 x 0.7 x 7.8 inches
Shipping Weight: 7 ounces (View shipping rates and policies)
Average Customer Review:
4.6 out of 5 stars
18 customer reviews
Amazon Best Sellers Rank:
#589,634 in Books (See Top 100 in Books)
R. J. Hollingdale was discerning enough to know that Nietzsche wanted to teach his audience to be more nuanced readers, and this reader is so friendly and accessible while still retaining the beauty of the philosopher's prose. Hollingdale's organizational approach of outlining the major tenants of Nietzsche is very useful if you find yourself bogged down or need a refresher course on a great philosopher. Walter Kaufmann's two translation collections are certainly wonderful, but they can be a little daunting for first-time readers. This is not an anthology: Hollingdale samples Nietzsche's oeuvre to elucidate and praise the diversity of one of the greatest philosophers. If you're interested in Nietzsche, I'd recommend this nifty guide as a primer; I know I would have been able to comprehend Nietzsche better if I had glanced through this book before diving into Human, All Too Human. Now, as a grad student, I use this concise collection to sharpen my knowledge and reign my interpretations in if I feel I'm misrepresenting Nietzsche's wonderfully written philosophy. One more note: you can't really go wrong with the other Hollingdale translations that Penguin publishes (or the Kaufmann texts). However, the Cambridge collections of Nietzsche's work are encouraged by many big names of contemporary philosophy as the new standard translation. Though I do know that most wouldn't be too opposed to the classic English renderings.
fine
Good book.
Nietzsche is the best
It's ok - a book for my philosophy class.Interesting yet not a book I would buy for recreational reading. I suppose I am just not that evolved.
Friedrich Wilhelm Nietzsche (1844-1900) was a German philosopher, cultural critic, poet and composer, most known for his statement, "God is dead." He suffered a mental collapse, and spent the last eleven years of his life in a psychiatric clinic. He wrote many books, such as Basic Writings of Nietzsche,Thus Spoke Zarathustra,The Twilight of the Idols and The Anti-Christ, the posthumously-published Will to Power, etc. As a young man, he even tried his hand at composition ].This book is "a selection from his major philosophical works ... designed to give an overview of his thought, of his approach to the conventional problems of Western philosophy and of his own specific philosophy of the `will to power.'" It contains chapter divisions such as "Philosophy and Philosophers," "Morality," "Art and Aesthetics," "Religion," "Nihilism," "Will to Power," "Superman," "Eternal Recurrence," etc.He said, "This ... is how they go on: `...here is free-will, here there can be accusing, condemning, atonement and expiation: then let God be the sinner and man his redeemer: then let world-history be guilt, self-condemnation and suicide; thus will the offender become his own judge, the judge his own executioner.' This Christianity stood on its head... is the final lunge in the struggle of the theory of unconditional morality with that of unconditional freedom... the philosopher has thus to say, as Christ did, `judge not!' and the ultimate distinction between philosophical heads and the others would be that the former desire TO BE JUST, the others TO BE A JUDGE." (Pg. 81)He argues, "Thus the offender is punished because he employs `free-will'... because he acted without a reason when he ought to have acted in accordance with reasons. Why did he do this? But it is precisely this question that can no longer even be ASKED: it was a deed without a `for that reason', without motive, without origin, something purposeless and non-rational---But such a deed too ought... not to be punished!... The offender certainly preferred the worse reasons to the better, but WITHOUT reason or intention: he certainly failed to employ his intelligence, but NOT FOR THE PURPOSE of not employing it...for an offense to be punishable its perpetrator must have intentionally acted contrary to his intelligence---it is precisely this presupposition which is annulled by the assumption of `free will'..." (Pg. 84)He asserts, "The content of our consciousness is everything that was during the years of our childhood regularly DEMANDED of us without reason by the people we honoured or feared... The belief in authorities is the source of the conscience: it is therefore not the voice of God in the heart of man but the voice of some men in man." (Pg. 85)He states, "All the world still believes in the writings of the `Holy Ghost' or stands in the after-effect of this belief: when one opens the Bible one does so to `edify' oneself, to discover a signpost of consolation in one's personal distress, great or small---in short, one reads oneself into and out of it. That it also contains the history of one of the most ambitious and importunate souls, of a mind so superstitious as it was cunning, the history of the apostle Paul---who, apart from a few scholars, knows that? But without this remarkable history, without the storms and confusions of such a mind, of such a soul, there would be no Christianity; we would hardly have heard of a little Jewish sect whose master died on the cross..." (Pg. 173-174) He adds, "the intoxication of Paul is at its height... and the intractable lust for power reveals itself as an anticipatory reveling in DIVINE glories---This is the FIRST CHRISTIAN, the inventor of Christianness! Before him there were only a few Jewish sectarians." (Pg. 175-176)He points out, "Christianity has done its utmost to close the circle and declared even doubt to be a sin. One is supposed to be cast into belief without reason, by a miracle, and from then on to swim in it as in the brightest and least ambiguous of elements: even a glance towards land, even the thought that one perhaps exists for something else as well as swimming, even the slightest impulse of our amphibious nature---is sin! And notice that all this means that the foundation of belief and all reflection on its origin is likewise excluded as sinful. What is wanted are blindness and intoxication and an eternal song over the waves in which reason has drowned!" (Pg. 177)Even if you have read Nietzsche's full-scale books, this reader is a helpful topical compilation; and for those who simply want an "overview" of his thought in a broad range of areas, this is an excellent volume.
Friedrich Wilhelm Nietzsche (1844-1900) was a German philosopher, cultural critic, poet and composer, most known for his statement, "God is dead." He suffered a mental collapse, and spent the last eleven years of his life in a psychiatric clinic. He wrote many books, such as Basic Writings of Nietzsche,Thus Spoke Zarathustra,The Twilight of the Idols and The Anti-Christ, the posthumously-published Will to Power, etc. As a young man, he even tried his hand at composition ].This book is "a selection from his major philosophical works ... designed to give an overview of his thought, of his approach to the conventional problems of Western philosophy and of his own specific philosophy of the `will to power.'" It contains chapter divisions such as "Philosophy and Philosophers," "Morality," "Art and Aesthetics," "Religion," "Nihilism," "Will to Power," "Superman," "Eternal Recurrence," etc.He said, "This ... is how they go on: `...here is free-will, here there can be accusing, condemning, atonement and expiation: then let God be the sinner and man his redeemer: then let world-history be guilt, self-condemnation and suicide; thus will the offender become his own judge, the judge his own executioner.' This Christianity stood on its head... is the final lunge in the struggle of the theory of unconditional morality with that of unconditional freedom... the philosopher has thus to say, as Christ did, `judge not!' and the ultimate distinction between philosophical heads and the others would be that the former desire TO BE JUST, the others TO BE A JUDGE." (Pg. 81)He argues, "Thus the offender is punished because he employs `free-will'... because he acted without a reason when he ought to have acted in accordance with reasons. Why did he do this? But it is precisely this question that can no longer even be ASKED: it was a deed without a `for that reason', without motive, without origin, something purposeless and non-rational---But such a deed too ought... not to be punished!... The offender certainly preferred the worse reasons to the better, but WITHOUT reason or intention: he certainly failed to employ his intelligence, but NOT FOR THE PURPOSE of not employing it...for an offense to be punishable its perpetrator must have intentionally acted contrary to his intelligence---it is precisely this presupposition which is annulled by the assumption of `free will'..." (Pg. 84)He asserts, "The content of our consciousness is everything that was during the years of our childhood regularly DEMANDED of us without reason by the people we honoured or feared... The belief in authorities is the source of the conscience: it is therefore not the voice of God in the heart of man but the voice of some men in man." (Pg. 85)He states, "All the world still believes in the writings of the `Holy Ghost' or stands in the after-effect of this belief: when one opens the Bible one does so to `edify' oneself, to discover a signpost of consolation in one's personal distress, great or small---in short, one reads oneself into and out of it. That it also contains the history of one of the most ambitious and importunate souls, of a mind so superstitious as it was cunning, the history of the apostle Paul---who, apart from a few scholars, knows that? But without this remarkable history, without the storms and confusions of such a mind, of such a soul, there would be no Christianity; we would hardly have heard of a little Jewish sect whose master died on the cross..." (Pg. 173-174) He adds, "the intoxication of Paul is at its height... and the intractable lust for power reveals itself as an anticipatory reveling in DIVINE glories---This is the FIRST CHRISTIAN, the inventor of Christianness! Before him there were only a few Jewish sectarians." (Pg. 175-176)He points out, "Christianity has done its utmost to close the circle and declared even doubt to be a sin. One is supposed to be cast into belief without reason, by a miracle, and from then on to swim in it as in the brightest and least ambiguous of elements: even a glance towards land, even the thought that one perhaps exists for something else as well as swimming, even the slightest impulse of our amphibious nature---is sin! And notice that all this means that the foundation of belief and all reflection on its origin is likewise excluded as sinful. What is wanted are blindness and intoxication and an eternal song over the waves in which reason has drowned!" (Pg. 177)Even if you have read Nietzsche's full-scale books, this reader is a helpful topical compilation; and for those who simply want an "overview" of his thought in a broad range of areas, this is an excellent volume.
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