The Eternal Recurrence And Explanatory Notes To Thus Spake Zarathustra
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The Eternal Recurrence And Explanatory Notes To Thus Spake Zarathustra
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Author : Friedrich Wilhelm Nietzsche
language : en
Publisher:
Release Date : 1911
The Eternal Recurrence And Explanatory Notes To Thus Spake Zarathustra written by Friedrich Wilhelm Nietzsche and has been published by this book supported file pdf, txt, epub, kindle and other format this book has been release on 1911 with categories.
Thus Spake Zarathustra A Book For All And None
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Author : Friedrich Nietzsche
language : en
Publisher: BEYOND BOOKS HUB
Release Date : 2023-08-20
Thus Spake Zarathustra A Book For All And None written by Friedrich Nietzsche and has been published by BEYOND BOOKS HUB this book supported file pdf, txt, epub, kindle and other format this book has been release on 2023-08-20 with Fiction categories.
Zarathustra” is my brother’s most personal work; it is the history of his most individual experiences, of his friendships, ideals, raptures, bitterest disappointments and sorrows. Above it all, however, there soars, transfiguring it, the image of his greatest hopes and remotest aims. My brother had the figure of Zarathustra in his mind from his very earliest youth: he once told me that even as a child he had dreamt of him. At different periods in his life, he would call this haunter of his dreams by different names; “but in the end,” he declares in a note on the subject, “I had to do a PERSIAN the honour of identifying him with this creature of my fancy. Persians were the first to take a broad and comprehensive view of history. Every series of evolutions, according to them, was presided over by a prophet; and every prophet had his ‘Hazar,’—his dynasty of a thousand years.” All Zarathustra’s views, as also his personality, were early conceptions of my brother’s mind. Whoever reads his posthumously published writings for the years 1869-82 with care, will constantly meet with passages suggestive of Zarathustra’s thoughts and doctrines. For instance, the ideal of the Superman is put forth quite clearly in all his writings during the years 1873-75; and in “We Philologists”, the following remarkable observations occur:— “How can one praise and glorify a nation as a whole?—Even among the Greeks, it was the INDIVIDUALS that counted.” “The Greeks are interesting and extremely important because they reared such a vast number of great individuals. How was this possible? The question is one which ought to be studied. “I am interested only in the relations of a people to the rearing of the individual man, and among the Greeks the conditions were unusually favourable for the development of the individual; not by any means owing to the goodness of the people, but because of the struggles of their evil instincts. “WITH THE HELP OF FAVOURABLE MEASURES GREAT INDIVIDUALS MIGHT BE REARED WHO WOULD BE BOTH DIFFERENT FROM AND HIGHER THAN THOSE WHO HERETOFORE HAVE OWED THEIR EXISTENCE TO MERE CHANCE. Here we may still be hopeful: in the rearing of exceptional men.” The notion of rearing the Superman is only a new form of an ideal Nietzsche already had in his youth, that “THE OBJECT OF MANKIND SHOULD LIE IN ITS HIGHEST INDIVIDUALS” (or, as he writes in “Schopenhauer as Educator”: “Mankind ought constantly to be striving to produce great men—this and nothing else is its duty.”) But the ideals he most revered in those days are no longer held to be the highest types of men. No, around this future ideal of a coming humanity—the Superman—the poet spread the veil of becoming. Who can tell to what glorious heights man can still ascend? That is why, after having tested the worth of our noblest ideal—that of the Saviour, in the light of the new valuations, the poet cries with passionate emphasis in “Zarathustra”: “Never yet hath there been a Superman. Naked have I seen both of them, the greatest and the smallest man:— All-too-similar are they still to each other. Verily even the greatest found I—all-too-human!”— The phrase “the rearing of the Superman,” has very often been misunderstood. By the word “rearing,” in this case, is meant the act of modifying by means of new and higher values—values which, as laws and guides of conduct and opinion, are now to rule over mankind. In general the doctrine of the Superman can only be understood correctly in conjunction with other ideas of the author’s, such as:—the Order of Rank, the Will to Power, and the Transvaluation of all Values. He assumes that Christianity, as a product of the resentment of the botched and the weak, has put in ban all that is beautiful, strong, proud, and powerful, in fact all the qualities resulting from strength, and that, in consequence, all forces which tend to promote or elevate life have been seriously undermined. Now, however, a new table of valuations must be placed over mankind—namely, that of the strong, mighty, and magnificent man, overflowing with life and elevated to his zenith—the Superman, who is now put before us with overpowering passion as the aim of our life, hope, and will. And just as the old system of valuing, which only extolled the qualities favourable to the weak, the suffering, and the oppressed, has succeeded in producing a weak, suffering, and “modern” race, so this new and reversed system of valuing ought to rear a healthy, strong, lively, and courageous type, which would be a glory to life itself. Stated briefly, the leading principle of this new system of valuing would be: “All that proceeds from power is good, all that springs from weakness is bad.” This type must not be regarded as a fanciful figure: it is not a nebulous hope which is to be realised at some indefinitely remote period, thousands of years hence; nor is it a new species (in the Darwinian sense) of which we can know nothing, and which it would therefore be somewhat absurd to strive after. But it is meant to be a possibility which men of the present could realise with all their spiritual and physical energies, provided they adopted the new values. The author of “Zarathustra” never lost sight of that egregious example of a transvaluation of all values through Christianity, whereby the whole of the deified mode of life and thought of the Greeks, as well as strong Romedom, was almost annihilated or transvalued in a comparatively short time. Could not a rejuvenated Graeco-Roman system of valuing (once it had been refined and made more profound by the schooling which two thousand years of Christianity had provided) effect another such revolution within a calculable period of time, until that glorious type of manhood shall finally appear which is to be our new faith and hope, and in the creation of which Zarathustra exhorts us to participate? In his private notes on the subject the author uses the expression “Superman” (always in the singular, by-the-bye), as signifying “the most thoroughly well-constituted type,” as opposed to “modern man”; above all, however, he designates Zarathustra himself as an example of the Superman. In “Ecco Homo” he is careful to enlighten us concerning the precursors and prerequisites to the advent of this highest type, in referring to a certain passage in the “Gay Science”:— “In order to understand this type, we must first be quite clear in regard to the leading physiological condition on which it depends: this condition is what I call GREAT HEALTHINESS. I know not how to express my meaning more plainly or more personally than I have done already in one of the last chapters (Aphorism 382) of the fifth book of the ‘Gaya Scienza’.” “We, the new, the nameless, the hard-to-understand,”—it says there,—“we firstlings of a yet untried future—we require for a new end also a new means, namely, a new healthiness, stronger, sharper, tougher, bolder and merrier than all healthiness hitherto. He whose soul longeth to experience the whole range of hitherto recognised values and desirabilities, and to circumnavigate all the coasts of this ideal ‘Mediterranean Sea’, who, from the adventures of his most personal experience, wants to know how it feels to be a conqueror, and discoverer of the ideal—as likewise how it is with the artist, the saint, the legislator, the sage, the scholar, the devotee, the prophet, and the godly non-conformist of the old style:—requires one thing above all for that purpose, GREAT HEALTHINESS—such healthiness as one not only possesses, but also constantly acquires and must acquire, because one unceasingly sacrifices it again, and must sacrifice it!—And now, after having been long on the way in this fashion, we Argonauts of the ideal, more courageous perhaps than prudent, and often enough shipwrecked and brought to grief, nevertheless dangerously healthy, always healthy again,—it would seem as if, in recompense for it all, that we have a still undiscovered country before us, the boundaries of which no one has yet seen, a beyond to all countries and corners of the ideal known hitherto, a world so over-rich in the beautiful, the strange, the questionable, the frightful, and the divine, that our curiosity as well as our thirst for possession thereof, have got out of hand—alas! that nothing will now any longer satisfy us!— “How could we still be content with THE MAN OF THE PRESENT DAY after such outlooks, and with such a craving in our conscience and consciousness? Sad enough; but it is unavoidable that we should look on the worthiest aims and hopes of the man of the present-day with ill-concealed amusement, and perhaps should no longer look at them. Another ideal runs on before us, a strange, tempting ideal full of danger, to which we should not like to persuade any one, because we do not so readily acknowledge any one’s RIGHT THERETO: the ideal of a spirit who plays naively (that is to say involuntarily and from overflowing abundance and power) with everything that has hitherto been called holy, good, intangible, or divine; to whom the loftiest conception which the people have reasonably made their measure of value, would already practically imply danger, ruin, abasement, or at least relaxation, blindness, or temporary self-forgetfulness; the ideal of a humanly superhuman welfare and benevolence, which will often enough appear INHUMAN, for example, when put alongside of all past seriousness on earth, and alongside of all past solemnities in bearing, word, tone, look, morality, and pursuit, as their truest involuntary parody—and WITH which, nevertheless, perhaps THE GREAT SERIOUSNESS only commences, when the proper interrogative mark is set up, the fate of the soul changes, the hour-hand moves, and tragedy begins...” Although the figure of Zarathustra and a large number of the leading thoughts in this work had appeared much earlier in the dreams and writings of the author, “Thus Spake Zarathustra” did not actually come into being until the month of August 1881 in Sils Maria; and it was the idea of the Eternal Recurrence of all things which finally induced my brother to set forth his new views in poetic language. In regard to his first conception of this idea, his autobiographical sketch, “Ecce Homo”, written in the autumn of 1888, contains the following passage:— “The fundamental idea of my work—namely, the Eternal Recurrence of all things—this highest of all possible formulae of a Yea-saying philosophy, first occurred to me in August 1881. I made a note of the thought on a sheet of paper, with the postscript: 6,000 feet beyond men and time! That day I happened to be wandering through the woods alongside of the lake of Silvaplana, and I halted beside a huge, pyramidal and towering rock not far from Surlei. It was then that the thought struck me. Looking back now, I find that exactly two months previous to this inspiration, I had had an omen of its coming in the form of a sudden and decisive alteration in my tastes—more particularly in music. It would even be possible to consider all ‘Zarathustra’ as a musical composition. At all events, a very necessary condition in its production was a renaissance in myself of the art of hearing. In a small mountain resort (Recoaro) near Vicenza, where I spent the spring of 1881, I and my friend and Maestro, Peter Gast—also one who had been born again—discovered that the phoenix music that hovered over us, wore lighter and brighter plumes than it had done theretofore.” During the month of August 1881 my brother resolved to reveal the teaching of the Eternal Recurrence, in dithyrambic and psalmodic form, through the mouth of Zarathustra. Among the notes of this period, we found a page on which is written the first definite plan of “Thus Spake Zarathustra”:— “MIDDAY AND ETERNITY.” “GUIDE-POSTS TO A NEW WAY OF LIVING.” Beneath this is written:— “Zarathustra born on lake Urmi; left his home in his thirtieth year, went into the province of Aria, and, during ten years of solitude in the mountains, composed the Zend-Avesta.” “The sun of knowledge stands once more at midday; and the serpent of eternity lies coiled in its light—: It is YOUR time, ye midday brethren.” In that summer of 1881, my brother, after many years of steadily declining health, began at last to rally, and it is to this first gush of the recovery of his once splendid bodily condition that we owe not only “The Gay Science”, which in its mood may be regarded as a prelude to “Zarathustra”, but also “Zarathustra” itself. Just as he was beginning to recuperate his health, however, an unkind destiny brought him a number of most painful personal experiences. His friends caused him many disappointments, which were the more bitter to him, inasmuch as he regarded friendship as such a sacred institution; and for the first time in his life he realised the whole horror of that loneliness to which, perhaps, all greatness is condemned. But to be forsaken is something very different from deliberately choosing blessed loneliness. How he longed, in those days, for the ideal friend who would thoroughly understand him, to whom he would be able to say all, and whom he imagined he had found at various periods in his life from his earliest youth onwards. Now, however, that the way he had chosen grew ever more perilous and steep, he found nobody who could follow him: he therefore created a perfect friend for himself in the ideal form of a majestic philosopher, and made this creation the preacher of his gospel to the world. Whether my brother would ever have written “Thus Spake Zarathustra” according to the first plan sketched in the summer of 1881, if he had not had the disappointments already referred to, is now an idle question; but perhaps where “Zarathustra” is concerned, we may also say with Master Eckhardt: “The fleetest beast to bear you to perfection is suffering.” My brother writes as follows about the origin of the first part of “Zarathustra”:—“In the winter of 1882-83, I was living on the charming little Gulf of Rapallo, not far from Genoa, and between Chiavari and Cape Porto Fino. My health was not very good; the winter was cold and exceptionally rainy; and the small inn in which I lived was so close to the water that at night my sleep would be disturbed if the sea were high. These circumstances were surely the very reverse of favourable; and yet in spite of it all, and as if in demonstration of my belief that everything decisive comes to life in spite of every obstacle, it was precisely during this winter and in the midst of these unfavourable circumstances that my ‘Zarathustra’ originated. In the morning I used to start out in a southerly direction up the glorious road to Zoagli, which rises aloft through a forest of pines and gives one a view far out into the sea. In the afternoon, as often as my health permitted, I walked round the whole bay from Santa Margherita to beyond Porto Fino. This spot was all the more interesting to me, inasmuch as it was so dearly loved by the Emperor Frederick III. In the autumn of 1886 I chanced to be there again when he was revisiting this small, forgotten world of happiness for the last time. It was on these two roads that all ‘Zarathustra’ came to me, above all Zarathustra himself as a type;—I ought rather to say that it was on these walks that these ideas waylaid me.” The first part of “Zarathustra” was written in about ten days—that is to say, from the beginning to about the middle of February 1883. “The last lines were written precisely in the hallowed hour when Richard Wagner gave up the ghost in Venice.” With the exception of the ten days occupied in composing the first part of this book, my brother often referred to this winter as the hardest and sickliest he had ever experienced. He did not, however, mean thereby that his former disorders were troubling him, but that he was suffering from a severe attack of influenza which he had caught in Santa Margherita, and which tormented him for several weeks after his arrival in Genoa. As a matter of fact, however, what he complained of most was his spiritual condition—that indescribable forsakenness—to which he gives such heartrending expression in “Zarathustra”. Even the reception which the first part met with at the hands of friends and acquaintances was extremely disheartening: for almost all those to whom he presented copies of the work misunderstood it. “I found no one ripe for many of my thoughts; the case of ‘Zarathustra’ proves that one can speak with the utmost clearness, and yet not be heard by any one.” My brother was very much discouraged by the feebleness of the response he was given, and as he was striving just then to give up the practice of taking hydrate of chloral—a drug he had begun to take while ill with influenza,—the following spring, spent in Rome, was a somewhat gloomy one for him. He writes about it as follows:—“I spent a melancholy spring in Rome, where I only just managed to live,—and this was no easy matter. This city, which is absolutely unsuited to the poet-author of ‘Zarathustra’, and for the choice of which I was not responsible, made me inordinately miserable. I tried to leave it. I wanted to go to Aquila—the opposite of Rome in every respect, and actually founded in a spirit of enmity towards that city (just as I also shall found a city some day), as a memento of an atheist and genuine enemy of the Church—a person very closely related to me,—the great Hohenstaufen, the Emperor Frederick II. But Fate lay behind it all: I had to return again to Rome. In the end I was obliged to be satisfied with the Piazza Barberini, after I had exerted myself in vain to find an anti-Christian quarter. I fear that on one occasion, to avoid bad smells as much as possible, I actually inquired at the Palazzo del Quirinale whether they could not provide a quiet room for a philosopher. In a chamber high above the Piazza just mentioned, from which one obtained a general view of Rome and could hear the fountains plashing far below, the loneliest of all songs was composed—‘The Night-Song’. About this time I was obsessed by an unspeakably sad melody, the refrain of which I recognised in the words, ‘dead through immortality.’” We remained somewhat too long in Rome that spring, and what with the effect of the increasing heat and the discouraging circumstances already described, my brother resolved not to write any more, or in any case, not to proceed with “Zarathustra”, although I offered to relieve him of all trouble in connection with the proofs and the publisher. When, however, we returned to Switzerland towards the end of June, and he found himself once more in the familiar and exhilarating air of the mountains, all his joyous creative powers revived, and in a note to me announcing the dispatch of some manuscript, he wrote as follows: “I have engaged a place here for three months: forsooth, I am the greatest fool to allow my courage to be sapped from me by the climate of Italy. Now and again I am troubled by the thought: WHAT NEXT? My ‘future’ is the darkest thing in the world to me, but as there still remains a great deal for me to do, I suppose I ought rather to think of doing this than of my future, and leave the rest to THEE and the gods.” The second part of “Zarathustra” was written between the 26th of June and the 6th July. “This summer, finding myself once more in the sacred place where the first thought of ‘Zarathustra’ flashed across my mind, I conceived the second part. Ten days sufficed. Neither for the second, the first, nor the third part, have I required a day longer.” He often used to speak of the ecstatic mood in which he wrote “Zarathustra”; how in his walks over hill and dale the ideas would crowd into his mind, and how he would note them down hastily in a note-book from which he would transcribe them on his return, sometimes working till midnight. He says in a letter to me: “You can have no idea of the vehemence of such composition,” and in “Ecce Homo” (autumn 1888) he describes as follows with passionate enthusiasm the incomparable mood in which he created Zarathustra:— “—Has any one at the end of the nineteenth century any distinct notion of what poets of a stronger age understood by the word inspiration? If not, I will describe it. If one had the smallest vestige of superstition in one, it would hardly be possible to set aside completely the idea that one is the mere incarnation, mouthpiece or medium of an almighty power. The idea of revelation in the sense that something becomes suddenly visible and audible with indescribable certainty and accuracy, which profoundly convulses and upsets one—describes simply the matter of fact. One hears—one does not seek; one takes—one does not ask who gives: a thought suddenly flashes up like lightning, it comes with necessity, unhesitatingly—I have never had any choice in the matter. There is an ecstasy such that the immense strain of it is sometimes relaxed by a flood of tears, along with which one’s steps either rush or involuntarily lag, alternately. There is the feeling that one is completely out of hand, with the very distinct consciousness of an endless number of fine thrills and quiverings to the very toes;—there is a depth of happiness in which the painfullest and gloomiest do not operate as antitheses, but as conditioned, as demanded in the sense of necessary shades of colour in such an overflow of light. There is an instinct for rhythmic relations which embraces wide areas of forms (length, the need of a wide-embracing rhythm, is almost the measure of the force of an inspiration, a sort of counterpart to its pressure and tension). Everything happens quite involuntarily, as if in a tempestuous outburst of freedom, of absoluteness, of power and divinity. The involuntariness of the figures and similes is the most remarkable thing; one loses all perception of what constitutes the figure and what constitutes the simile; everything seems to present itself as the readiest, the correctest and the simplest means of expression. It actually seems, to use one of Zarathustra’s own phrases, as if all things came unto one, and would fain be similes: ‘Here do all things come caressingly to thy talk and flatter thee, for they want to ride upon thy back. On every simile dost thou here ride to every truth. Here fly open unto thee all being’s words and word-cabinets; here all being wanteth to become words, here all becoming wanteth to learn of thee how to talk.’ This is MY experience of inspiration. I do not doubt but that one would have to go back thousands of years in order to find some one who could say to me: It is mine also!—” In the autumn of 1883 my brother left the Engadine for Germany and stayed there a few weeks. In the following winter, after wandering somewhat erratically through Stresa, Genoa, and Spezia, he landed in Nice, where the climate so happily promoted his creative powers that he wrote the third part of “Zarathustra”. “In the winter, beneath the halcyon sky of Nice, which then looked down upon me for the first time in my life, I found the third ‘Zarathustra’—and came to the end of my task; the whole having occupied me scarcely a year. Many hidden corners and heights in the landscapes round about Nice are hallowed to me by unforgettable moments. That decisive chapter entitled ‘Old and New Tables’ was composed in the very difficult ascent from the station to Eza—that wonderful Moorish village in the rocks. My most creative moments were always accompanied by unusual muscular activity. The body is inspired: let us waive the question of the ‘soul.’ I might often have been seen dancing in those days. Without a suggestion of fatigue I could then walk for seven or eight hours on end among the hills. I slept well and laughed well—I was perfectly robust and patient.” As we have seen, each of the three parts of “Zarathustra” was written, after a more or less short period of preparation, in about ten days. The composition of the fourth part alone was broken by occasional interruptions. The first notes relating to this part were written while he and I were staying together in Zurich in September 1884. In the following November, while staying at Mentone, he began to elaborate these notes, and after a long pause, finished the manuscript at Nice between the end of January and the middle of February 1885. My brother then called this part the fourth and last; but even before, and shortly after it had been privately printed, he wrote to me saying that he still intended writing a fifth and sixth part, and notes relating to these parts are now in my possession. This fourth part (the original MS. of which contains this note: “Only for my friends, not for the public”) is written in a particularly personal spirit, and those few to whom he presented a copy of it, he pledged to the strictest secrecy concerning its contents. He often thought of making this fourth part public also, but doubted whether he would ever be able to do so without considerably altering certain portions of it. At all events he resolved to distribute this manuscript production, of which only forty copies were printed, only among those who had proved themselves worthy of it, and it speaks eloquently of his utter loneliness and need of sympathy in those days, that he had occasion to present only seven copies of his book according to this resolution. Already at the beginning of this history I hinted at the reasons which led my brother to select a Persian as the incarnation of his ideal of the majestic philosopher. His reasons, however, for choosing Zarathustra of all others to be his mouthpiece, he gives us in the following words:—“People have never asked me, as they should have done, what the name Zarathustra precisely means in my mouth, in the mouth of the first Immoralist; for what distinguishes that philosopher from all others in the past is the very fact that he was exactly the reverse of an immoralist. Zarathustra was the first to see in the struggle between good and evil the essential wheel in the working of things. The translation of morality into the metaphysical, as force, cause, end in itself, was HIS work. But the very question suggests its own answer. Zarathustra CREATED the most portentous error, MORALITY, consequently he should also be the first to PERCEIVE that error, not only because he has had longer and greater experience of the subject than any other thinker—all history is the experimental refutation of the theory of the so-called moral order of things:—the more important point is that Zarathustra was more truthful than any other thinker. In his teaching alone do we meet with truthfulness upheld as the highest virtue—i.e.: the reverse of the COWARDICE of the ‘idealist’ who flees from reality. Zarathustra had more courage in his body than any other thinker before or after him. To tell the truth and TO AIM STRAIGHT: that is the first Persian virtue. Am I understood?... The overcoming of morality through itself—through truthfulness, the overcoming of the moralist through his opposite—THROUGH ME—: that is what the name Zarathustra means in my mouth...FROM THE BOOKS.
979 1889 English Classics979 The Twilight Of The Idols Or How To Philosophize With The Hammer By Friedrich Wilhelm Nietzsche
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Author : 프리드리히 니체(Friedrich Wilhelm Nietzsche, 1844~1900)
language : ko
Publisher: 테마여행신문 TTN Theme Travel News Korea
Release Date : 2023-01-31
979 1889 English Classics979 The Twilight Of The Idols Or How To Philosophize With The Hammer By Friedrich Wilhelm Nietzsche written by 프리드리히 니체(Friedrich Wilhelm Nietzsche, 1844~1900) and has been published by 테마여행신문 TTN Theme Travel News Korea this book supported file pdf, txt, epub, kindle and other format this book has been release on 2023-01-31 with Fiction categories.
▶ 우상의 황혼 1889(The Twilight of the Idols; or, How to Philosophize with the Hammer by Friedrich Wilhelm Nietzsche)는 프리드리히 니체(Friedrich Wilhelm Nietzsche, 1844~1900)가 1889년 정신병원에 입원하기 직전 해인 1888년 집필한 작품으로 차라투스트라는 이렇게 말했다 1883(Thus Spake Zarathustra: A Book for All and None), 선악의 저편 1886(Beyond Good and Evil), 도덕의 계보 1887(The Genealogy of Morals) 등과 함께 그의 후기 저작에 속합니다. 니체는 1888년에만 바그너의 경우(The Case of Wagner)부터 우상의 황혼(The Twilight of the Idols)과 안티크리스트(적그리스도)(The Antichrist)까지 세 권의 저서를 집필하며, 현재까지도 불타오르는 철학의 열정을 찬란하게 피워 올렸습니다. ▶ 우상의 황혼 1889는 니체가 스위스의 한적한 소도시 실스 임 엥가딘/실(Sils im Engadin/Segl)로 휴가를 떠난 1888년 8월 26일부터 9월 3일까지, 매우 짧은 기간에 자신의 기존 저서와 철학, 사상을 바탕으로 압축해 집필한 작품입니다. 현재까지도 실스에는 니체가 1881년부터 1888년까지 여름휴가를 떠난 니체의 집(Nietzsche-Haus)이 잘 보존되어 있습니다. ▶ 우상의 황혼(The Twilight of the Idols)이란 책 제목은 리하르트 바그너(Richard Wagner, 1813~1883)의 오페라 신들의 황혼(Götterdämmerung, Twilight of the Gods)의 패러디이며, 쇠망치로 철학을 하는 법(How to Philosophize with the Hammer)란 부제는 훗날 니체의 별칭 망치를 든 철학자(philosopher with a hammer)의 유래가 되었습니다. ▶ 니체는 서구 전통의 형이상학과 기독교적 가치관에서 오랫동안 무비판적으로 숭배해온 우상이 더 이상 유효하지 않은, 즉 황혼 상태임을 지적하면서 인간의 이성이란 쇠망치(Hammer)로 이를 부숴야 한다고 설파하였습니다. 잠언과 미사일(Maxims And Missiles)을 시작으로 "차라투스트라는 이렇게 말했다"에 대한 영원회귀와 해설(The Eternal Recurrence And Explanatory Notes To “Thus Spake Zarathustra.”)까지 총 12개의 챕터로 구성되어 있으며, 단계별로 소크라테스로 대변되는 서양 전통의 형이상학, 감각과 본능을 무시하는 이성중심주의, 내면의 열정을 간과한 전통도덕이란 도덕적 괴물(Moral-Unthiere)을 조목조목 비판하였습니다. 우리말로 옮긴 목차는 다음과 같습니다. 테마여행신문 TTN Korea 영어고전(English Classics)과 함께 어제도, 오늘도, 내일도 멋진 문학여행을! B ▷ 잠언과 미사일(Maxims And Missiles) ▷ 소크라테스의 문제(The Problem Of Socrates) ▷ 철학에서의 이성(“Reason” In Philosophy) ▷ "참된 세계"가 궁극적으로 우화가 된 방법: 오류의 역사(How The “True World” Ultimately Became A Fable : The History Of An Error) ▷ 반자연으로서의 도덕(Morality As The Enemy Of Nature) ▷ 4대 오류(The Four Great Errors) ▷ 인류의 “개량자”(The “Improvers” Of Mankind) ▷ 독일인에게 부족한 것들(Things The Germans Lack) ▷ 시대와의 전쟁 속 쟁탈전(Skirmishes In A War With The Age) ▷ 내가 고대인에게 빚진 것들(Things I Owe To The Ancients) ▷ 안티크리스트(The Antichrist) ▷ "차라투스트라는 이렇게 말했다"에 대한 영원회귀와 해설(The Eternal Recurrence And Explanatory Notes To “Thus Spake Zarathustra.”) ▶ PREFACE. Even this treatise—as its title shows—is above all a recreation, a ray of sunshine, a leap sideways of a psychologist in his leisure moments. Maybe, too, a new war? And are we again cross-examining new idols? This little work is a great declaration of war; and with regard to the cross-examining of idols, this time it is not the idols of the age but eternal idols which are here struck with a hammer as with a tuning fork,—there are certainly no idols which are older, more convinced, and more inflated. ▷ 머리말. 제목에서 알 수 있듯이 이 논문조차도 무엇보다도 여가 시간에 심리학자가 옆으로 도약하는 레크리에이션, 한 줄기 햇빛입니다. 어쩌면, 새로운 전쟁도? 그리고 우리는 다시 새로운 우상을 교차 조사하고 있나요? 이 작은 작업은 위대한 선전포고입니다. 그리고 우상의 교차 조사와 관련하여, 이번에는 시대의 우상이 아니라, 여기서 음차처럼 망치로 치는 영원한 우상입니다. 확실히 더 오래되고, 더 확신하고, 더 부풀려진 우상은 없습니다. ▶ THE PROBLEM OF SOCRATES. In all ages the wisest have always agreed in their judgment of life: it is no good. At all times and places the same words have been on their lips,—words full of doubt, full of melancholy, full of weariness of life, full of hostility to life. Even Socrates’ dying words were:—“To live—means to be ill a long while: I owe a cock to the god Æsculapius.” Even Socrates had had enough of it. ▷ 소크라테스의 문제. 모든 시대에 걸쳐 가장 현명한 사람들은 삶에 대한 판단에 항상 동의했습니다. 그것은 좋지 않습니다. 의심으로 가득 찬 말, 우울함으로 가득 찬 말, 삶의 피로로 가득 찬 말, 삶에 대한 적대감으로 가득 찬 말, 그들의 입술에 항상 같은 말이 있었습니다. 심지어 소크라테스의 임종의 말은 다음과 같습니다:—"사는 것은 오랫동안 병이 난 것을 의미합니다: 저는 애스쿨라피우스 신에게 수탉을 빚졌습니다." 심지어 소크라테스도 그것에 질렸습니다. ▶ “REASON” IN PHILOSOPHY. You ask me what all idiosyncrasy is in philosophers?... For instance their lack of the historical sense, their hatred even of the idea of Becoming, their Egyptianism. They imagine that they do honour to a thing by divorcing it from history sub specie æterni,—when they make a mummy of it. All the ideas that philosophers have treated for thousands of years, have been mummied concepts; nothing real has ever come out of their hands alive. ▷ 철학의 "이유". 당신은 철학자들의 모든 특이성이 무엇인지 물으시나요... 예를 들어, 그들은 역사적 감각이 부족하고, 심지어 그들의 이집트주의가 되는 것에 대한 증오도 가지고 있습니다. 그들은 그들이 그것을 미라로 만들 때, 그것을 역사의 하위 종인 에테르니와 분리함으로써 그것에 경의를 표한다고 상상합니다. 철학자들이 수천 년 동안 다뤄온 모든 아이디어들은 미완성된 개념들이었습니다. 그들의 손에서 살아난 것은 아무것도 없었습니다. -목차(Index)- ▶ 프롤로그(Prologue). 테마여행신문 TTN Korea 영어고전(English Classics) 999선을 읽어야 하는 7가지 이유 ▶ 8가지 키워드로 읽는 프리드리히 니체(Friedrich Wilhelm Nietzsche, 1844~1900) 01. 망치를 든 철학자(philosopher with a hammer) 02. 신은 죽었다(Gott ist tott, 1882) 03. 아모르파티(Amor Fati, 1882) 04. 위버멘쉬(Übermensch, 1885) 05. 영원 회귀(永遠回歸, Ewige Wiederkunft, Eternal Return, 1885) 06. 프리드리히 니체(Friedrich Wilhelm Nietzsche)를 만나는 장소 TOP10 07. 오디오북(Audio Books)으로 듣는 프리드리히 니체(Friedrich Wilhelm Nietzsche) 08. 프리드리히 니체(Friedrich Wilhelm Nietzsche) 어록(Quotes)(99) ▶ 프리드리히 니체의 우상의 황혼 1889(The Twilight of the Idols; or, How to Philosophize with the Hammer by Friedrich Wilhelm Nietzsche) Translator's Preface Preface ▷ Maxims And Missiles ▷ The Problem Of Socrates ▷ “Reason” In Philosophy ▷ How The “True World” Ultimately Became A Fable : The History Of An Error ▷ Morality As The Enemy Of Nature ▷ The Four Great Errors ▷ The “Improvers” Of Mankind ▷ Things The Germans Lack ▷ Skirmishes In A War With The Age ▷ Things I Owe To The Ancients ▷ Skirmishes In A War With The Age ▷ Things I Owe To The Ancients ▷ The Hammer Speaketh ▶ The Antichrist ▶ The Eternal Recurrence And Explanatory Notes To “Thus Spake Zarathustra.” Translator's Preface I. Eternal Recurrence 1. The Doctrine Expounded And Substantiated. 2. The Effects Of The Doctrine Upon Mankind Explanatory Notes To “Thus Spake Zarathustra” ▶ 부록(Appendix). 세계의 고전을 여행하는 히치하이커를 위한 안내서(The Hitchhiker's Guide to Worlds's Classics) A01. 하버드 서점(Harvard Book Store) 직원 추천 도서 100선(Staff's Favorite 100 Books) & 판매도서 100위(top 100 Books) A02. 서울대(Seoul University) 권장도서 100 A03. 연세대(Yonsei University) 필독도서 고전 200선 A04. 고려대(Korea University) 세종캠퍼스 권장도서 100선 A05. 서울대·연세대·고려대(SKY University) 공통 권장도서 60권 A06. 성균관대(Sungkyunkwan University) 오거서(五車書) 성균 고전 100선 A07. 경희대(Kyung Hee University) 후마니타스 칼리지(Humanitas College) 교양필독서 100선 A08. 포스텍(포항공대,POSTECH) 권장도서 100선 A09. 카이스트(KAIST) 독서마일리지제 추천도서 100권 A10. 문학상(Literary Awards) 수상작 및 추천도서(44) A11. 영어고전(English Classics) 오디오북을 무료로 듣는 5가지 방법(How to listen to FREE audio Books legally?) A12. 영화·드라마로 만나는 영어고전(Movies and TV Shows Based on English Classic Books) ▶ 테마여행신문 TTN Korea 영어고전(English Classics) 999선 ▶ 테마여행신문 TTN Korea 도서목록(1,809) ▶ 테마여행신문 TTN Korea 영어고전(English Classics) 999선 테마여행신문 TTN Korea 영어고전(English Classics) 999선은 수백 년의 세월에도 변치 않는 명저 중 대중성을 겸비한 베스트셀러를 엄선해 선정하였습니다. 조명화 편집장의 ‘키워드로 읽는 작가 & 작품’ 해설과 세계 최대의 무료 도메인 오디오북(free public domain audioBooks) 플랫폼 리브리복스(LibrIVox) 오디오북 링크를 첨부하였습니다. 수백 년의 세월에도 변치 않는 명저의 감동을 다시 한 번 확인해 보시기 바랍니다. 테마여행신문 TTN Korea 영어고전(English Classics) 999선과 함께 어제도, 오늘도, 내일도 멋진 문학여행을! ▶ 프리드리히 니체(Friedrich Wilhelm Nietzsche, 1844~1900) 27부작 영어고전075 프리드리히 니체의 선악의 저편 1886 English Classics075 Beyond Good and Evil by Friedrich Wilhelm Nietzsche 영어고전083 프리드리히 니체의 짜라투스투라는 이렇게 말했다 1883 English Classics083 Thus Spake Zarathustra by Friedrich Wilhelm Nietzsche 영어고전963 프리드리히 니체의 호메로스와 고전 문헌학 1868 English Classics963 Homer and Classical Philology by Friedrich Wilhelm Nietzsche 영어고전964 프리드리히 니체의 우리교육기관의 미래에 대하여 1872 English Classics964 On the Future of our Educational Institutions by Friedrich Wilhelm Nietzsche 영어고전965 프리드리히 니체의 비극의 탄생; 또는 헬레니즘과 염세주의 1872 English Classics965 The Birth of Tragedy; or, Hellenism and Pessimism by Friedrich Wilhelm Nietzsche 영어고전966 프리드리히 니체의 계절에 맞지 않는 생각 1부 1873 English Classics966 Thoughts out of Season, Part I by Friedrich Wilhelm Nietzsche 영어고전967 프리드리히 니체의 계절에 맞지 않는 생각 2부 1873 English Classics967 Thoughts Out of Season, Part II by Friedrich Wilhelm Nietzsche 영어고전968 프리드리히 니체의 우리 문헌학자들 1874 English Classics968 We Philologists by Friedrich Wilhelm Nietzsche 영어고전969 프리드리히 니체의 인간적인, 너무나 인간적인 1부 1878 English Classics969 Human, All-Too-Human: A Book for Free Spirits, Part 1 by Nietzsche 영어고전970 프리드리히 니체의 인간적인, 너무나 인간적인 2부 1878 English Classics970 Human, All-Too-Human: A Book for Free Spirits, Part 2 by Nietzsche 영어고전971 프리드리히 니체의 아침놀 1881 English Classics971 The Dawn of Day by Friedrich Wilhelm Nietzsche 영어고전972 프리드리히 니체의 즐거운 학문 1882 English Classics972 The Joyful Wisdom("La Gaya Scienza") by Friedrich Wilhelm Nietzsche 영어고전973 프리드리히 니체의 차라투스트라는 이렇게 말했다 1부 1883 English Classics973 Thus Spake Zarathustra: A Book for All and None by Friedrich Wilhelm Nietzsche 영어고전974 프리드리히 니체의 차라투스트라는 이렇게 말했다 2부 1883 English Classics974 Thus Spake Zarathustra: A Book for All and None by Friedrich Wilhelm Nietzsche 영어고전975 프리드리히 니체의 차라투스트라는 이렇게 말했다 3부 1883 English Classics975 Thus Spake Zarathustra: A Book for All and None by Friedrich Wilhelm Nietzsche 영어고전976 프리드리히 니체의 차라투스트라는 이렇게 말했다 4부 1883 English Classics976 Thus Spake Zarathustra: A Book for All and None by Friedrich Wilhelm Nietzsche 영어고전977 프리드리히 니체의 도덕의 계보 1887 English Classics977 The Genealogy of Morals by Friedrich Wilhelm Nietzsche 영어고전978 프리드리히 니체의 바그너의 경우 1888 English Classics978 The Case of Wagner by Friedrich Wilhelm Nietzsche 영어고전979 프리드리히 니체의 우상의 황혼 1889 English Classics979 The Twilight of the Idols; or, How to Philosophize with the Hammer by Friedrich Wilhelm Nietzsche 영어고전980 프리드리히 니체의 안티크리스트(적그리스도) 1895 English Classics980 The Antichrist by Friedrich Wilhelm Nietzsche 영어고전981 프리드리히 니체의 바그너의 경우, 니체 대 바그너 그리고 격언집 1896 English Classics981 The Case of Wagner, Nietzsche Contra Wagner, and Selected Aphorisms by Nietzsche 영어고전982 프리드리히 니체의 권력에의 의지 1부 1901 English Classics982 The Will to Power: An Attempted Transvaluation of All Values. Book I 영어고전983 프리드리히 니체의 권력에의 의지 2부 1901 English Classics983 The Will to Power: An Attempted Transvaluation of All Values. Book II 영어고전984 프리드리히 니체의 권력에의 의지 3부 1901 English Classics984 The Will to Power: An Attempted Transvaluation of All Values. Book III 영어고전985 프리드리히 니체의 권력에의 의지 4부 1901 English Classics985 The Will to Power: An Attempted Transvaluation of All Values. Book IV 영어고전986 프리드리히 니체의 이 사람을 보라 1908 English Classics986 Ecce Homo by Friedrich Wilhelm Nietzsche 영어고전987 프리드리히 니체의 초기 그리스 철학과 다른 에세이들 1909 English Classics987 Early Greek Philosophy and Other Essays by Friedrich Wilhelm Nietzsche ▶ 테마여행신문 TTN Theme Travel News Korea는 2012년부터 현재까지 1,000종 이상의 콘텐츠를 기획 및 출간한 여행 전문 디지털 콘텐츠 퍼블리셔(Digital Contents Publisher)입니다. 다양한 분야의 전문작가와 함께 신개념 여행 가이드북 원코스(1 Course), 포토에세이 원더풀(Onederful), 여행에세이 별 헤는 밤(Counting the Stars at Night) 등 전 세계를 아우르는 분야별 여행 콘텐츠를 지속적으로 발행하고 있습니다. 테마여행신문 TTN Korea(방송대 기네스상 2017 ‘최다 출간 및 최다 자격증’ 수상)와 함께 어제도, 오늘도, 내일도 멋진 여행을! ▶ Theme Travel News TTN Korea(테마여행신문 TTN Korea) is the digital content publisher that published more than 1,000 types of content since 2012. Along with professional writers in various fields, we regularly publish various travel contents such as 1 Course(원코스), Onederful(원더풀), Counting the Stars at Night(별 헤는 밤) Series. Von voyage with Theme Travel News TTN Korea(테마여행신문 TTN Korea)! ▶ 테마여행신문 TTN Theme Travel News Korea Webzine : http://themetn.com Publisher : www.upaper.net/themetn Youtube : https://bit.ly/3LFxOhm Facebook : www.fb.com/themetn Twitter : www.twitter.com/themetn
Thus Spake Zarathustra
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Author : Friedrich Wilhelm Nietzsche
language : en
Publisher: MacMillan and Company
Release Date : 1896
Thus Spake Zarathustra written by Friedrich Wilhelm Nietzsche and has been published by MacMillan and Company this book supported file pdf, txt, epub, kindle and other format this book has been release on 1896 with German literature categories.
Thus Spake Zarathustra
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Author : Friedrich Wilhelm Nietzsche
language : en
Publisher: Cosimo, Inc.
Release Date : 2010-07-01
Thus Spake Zarathustra written by Friedrich Wilhelm Nietzsche and has been published by Cosimo, Inc. this book supported file pdf, txt, epub, kindle and other format this book has been release on 2010-07-01 with Philosophy categories.
Translation of: Also sprach Zarathustra.
The Best Works Of Friedrich Wilhelm Nietzsche The Will To Power An Attempted Transvaluation Of All Values Book I And Ii By Nietzsche The Will To Power An Attempted Transvaluation Of All Values Book Iii And Iv By Nietzsche The Twilight Of The Idols Or How To Philosophize With The Hammer The Antichrist By Nietzsche
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Author : Friedrich Wilhelm Nietzsche
language : en
Publisher: Prabhat Prakashan
Release Date : 2024-06-24
The Best Works Of Friedrich Wilhelm Nietzsche The Will To Power An Attempted Transvaluation Of All Values Book I And Ii By Nietzsche The Will To Power An Attempted Transvaluation Of All Values Book Iii And Iv By Nietzsche The Twilight Of The Idols Or How To Philosophize With The Hammer The Antichrist By Nietzsche written by Friedrich Wilhelm Nietzsche and has been published by Prabhat Prakashan this book supported file pdf, txt, epub, kindle and other format this book has been release on 2024-06-24 with Philosophy categories.
Book 1: Immerse yourself in the profound philosophical reflections of “The Will to Power: An Attempted Transvaluation of All Values. Book I and II by Friedrich Wilhelm Nietzsche.” Nietzsche's work explores the concept of the will to power, examining the nature of human desires, values, and the eternal recurrence. This complex and thought-provoking text challenges conventional beliefs, offering a glimpse into Nietzsche's vision of a reevaluated moral framework. Book 2: Continue the exploration of Nietzsche's philosophical insights with “The Will to Power: An Attempted Transvaluation of All Values. Book III and IV by Friedrich Wilhelm Nietzsche.” In these sections, Nietzsche delves deeper into the themes of eternal recurrence, the will to power, and the transvaluation of values. This work invites readers to grapple with Nietzsche's provocative ideas and confront the complexities of existence. Book 3: Confront the philosophical challenges of “The Twilight of the Idols; or, How to Philosophize with the Hammer. The Antichrist by Friedrich Wilhelm Nietzsche.” This collection of Nietzsche's works presents a critical and iconoclastic perspective on various philosophical, religious, and cultural beliefs. Filled with sharp critiques and bold statements, Nietzsche's writing in this volume reflects his uncompromising approach to questioning and deconstructing prevailing ideologies.
Twilight Of The Idols
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Author : Friedrich Nietzsche
language : en
Publisher: Hackett Publishing
Release Date : 1997-06-01
Twilight Of The Idols written by Friedrich Nietzsche and has been published by Hackett Publishing this book supported file pdf, txt, epub, kindle and other format this book has been release on 1997-06-01 with Philosophy categories.
Twilight of the Idols presents a vivid, compressed overview of many of Nietzsche’s mature ideas, including his attack on Plato’s Socrates and on the Platonic legacy in Western philosophy and culture. Polt provides a trustworthy rendering of Nietzsche’s text in contemporary American English, complete with notes prepared by the translator and Tracy Strong. An authoritative Introduction by Strong makes this an outstanding edition. Select Bibliography and Index.
The Collected Works Of H L Mencken
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Author : George Jean Nathan
language : en
Publisher: DigiCat
Release Date : 2023-11-19
The Collected Works Of H L Mencken written by George Jean Nathan and has been published by DigiCat this book supported file pdf, txt, epub, kindle and other format this book has been release on 2023-11-19 with Language Arts & Disciplines categories.
DigiCat presents to you this meticulously edited H. L. Mencken collection: The Philosophy of Friedrich Nietzsche A Book of Burlesques A Book of Prefaces In Defense of Women Damn! A Book of Calumny The American Language The American Credo Heliogabalus: A Buffoonery in Three Acts Ventures Into Verse
Thus Spoke Zarathustra
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Author : Friedrich Nietzsche
language : en
Publisher: OUP Oxford
Release Date : 2008-08-14
Thus Spoke Zarathustra written by Friedrich Nietzsche and has been published by OUP Oxford this book supported file pdf, txt, epub, kindle and other format this book has been release on 2008-08-14 with Philosophy categories.
'The profoundest book there is, born from the innermost richness of truth, an inexhaustible well into which no bucket descends without coming up with gold and goodness.' Thus Spoke Zarathustra (1885) was Nietzsche's own favourite among all his books and has proved to be his most popular, having sold millions of copies in many different languages. In it he addresses the problem of how to live a fulfilling life in a world without meaning, in the aftermath of 'the death of God'. Nietzsche's solution lies in the idea of eternal recurrence which he calls 'the highest formula of affirmation that can ever be attained'. A successful engagement with this profoundly Dionysian idea enables us to choose clearly among the myriad possibilities that existence offers, and thereby to affirm every moment of our lives with others on this 'sacred' earth. This translation of Zarathustra (the first new English version for over forty years) conveys the musicality of the original German, and for the first time annotates the abundance of allusions to the Bible and other classic texts with which Nietzsche's masterpiece is in conversation. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.
H L Mencken Premium Collection
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Author : George Jean Nathan
language : en
Publisher: DigiCat
Release Date : 2023-11-22
H L Mencken Premium Collection written by George Jean Nathan and has been published by DigiCat this book supported file pdf, txt, epub, kindle and other format this book has been release on 2023-11-22 with Language Arts & Disciplines categories.
DigiCat presents to you this meticulously edited H. L. Mencken collection: The Philosophy of Friedrich Nietzsche A Book of Burlesques A Book of Prefaces In Defense of Women Damn! A Book of Calumny The American Language The American Credo Heliogabalus: A Buffoonery in Three Acts Ventures Into Verse Henry Louis Mencken (1880-1956) was an American journalist, essayist, satirist, cultural critic, and scholar of American English. He commented widely on the social scene, literature, music, prominent politicians, and contemporary movements. As a scholar, Mencken is known for The American Language, a multi-volume study of how the English language is spoken in the United States and the book on Friedrich Nietzsche's philosophy.