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This book offers an exercise in reception theory and investigates the key figures in the reception of Nietzsche’s critique of Judeo-Christianity in the course of the twentieth century. It has often been remarked upon — but rarely, if ever, explained — why Nietzsche, the author of the famous parable in The Gay Science in which a madman announces the “death of God” and a self-proclaimed opponent of organised religion, should have been a figure of such profound interest to writers, thinkers and theologians who were of a Christian persuasion. In order better to understand the attractiveness of Nietzsche to practitioners of faith, this book undertakes an analytical study of the reception of Nietzsche by around a dozen writers and thinkers working within the discourse of twentieth-century theology in the European tradition (French, Italian, German, Polish, and Swiss).
In his first book, The Birth of Tragedy, Nietzsche observes that Greek tragedy gathered people together as a community in the sight of their gods, and argues that modernity can be rescued from 'nihilism' only through the revival of such a festival. This is commonly thought to be a view which did not survive the termination of Nietzsche's early Wagnerianism, but Julian Young argues, on the basis of an examination of all of Nietzsche's published works, that his religious communitarianism in fact persists through all his writings. What follows, it is argued, is that the mature Nietzsche is neither an 'atheist', an 'individualist', nor an 'immoralist': he is a German philosopher belonging to a German tradition of conservative communitarianism - though to claim him as a proto-Nazi is radically mistaken. This important reassessment will be of interest to all Nietzsche scholars and to a wide range of readers in German philosophy.
The author, Friedrich Wilhelm Nietzsche, was a German philosopher in the late nineteenth century who attacked the basis of Christianity and morality. traditional. He is concerned with enhancing individual and cultural health, and he believes in life, creativity, power, and the reality of the world we live in, rather than what lies beyond. The allusion to the Antichrist is not intended to relate to the biblical Antichrist, but rather to criticize Western Christianity's "slave morality" and indifference. The central contention of Nietzsche is that Christianity is a poison to Western society and a distortion of Jesus' ideas and activities. Nietzsche is strongly critical of established religion and its priestly class, from which he draws, throughout the work. Much of this work is a systematic attack on St. Paul and those who followed his understanding of Christ's words. In the Foreword, Nietzsche claims to have produced a book for a very small audience. To grasp the work, he requires that the reader be intellectually honest to the point of violence, as well as endure my sincerity, my passion. Politics and nationalism must be avoided by the reader.
"The Anti-Christian: The Curse of Christianity" is Nietzsche's scathing critique of Christianity and its influence on Western culture and morality. Although most English translations have rendered the title as "The Anti-Christ ", the German word for "Christian" is "Christ", so this work can also be translated as "The Anti-Christian". As he is referring to himself as the "ender of Christianity", not only the Biblical Antichrist, this translation communicates the intent of the title better. The text is one of Nietzsche's last works, and it delivers a critique of Christianity in a sharp, polemical and extremely hostile style. Nietzsche denounces Christianity as a religion of weakness and resentment, arguing that it has suppressed the natural instincts and vitality of humanity in favor of a morality based on guilt, self-denial, and the promise of an afterlife. He contrasts the Christian worldview with his own vision of a life-affirming trans-humanist, Dionysian philosophy that celebrates strength over goodness, creativity over truth, and the embrace of the Nihilism of material existence. "The Antichrist" is an attempt by Nietzsche to repudiate all religious and metaphysical dogma, ironically asserting metaphysical dogmas of his own, a reality on which Heidegger comments on extensively. Nietzsche's father was a Protestant pastor, and many of his family members were pastors (including his brother-in-law), so the image of Christianity he attacks here is clearly the Protestant one. Eastern Orthodoxy is not mentioned at all, and Catholicism is rarely mentioned. He writes in a letter to Peter Gast: "It occurred to me, dear friend, that the constant inner debate with Christianity in my book must be strange, even embarrassing to you; but it is the best piece of ideal life that I have really come to know; from childhood I have followed it into many corners, and I believe I have never been mean in my heart against it. Finally, I am the descendant of whole generations of Christian clergymen." "Der Antichrist' was written in 1888 but first published in 1895. This publication was part of the larger volume "The Will to Power," a collection of Nietzsche's unpublished writings that were assembled and edited by his sister, Elisabeth Förster-Nietzsche, and published by C.G. Naumann in Leipzig. The text is one of Nietzsche's final works, and it delivers a critique of Christianity in a sharp and polemical style. This new 2024 translation of the original 1889 German manuscript includes a new afterword by the translator, a timeline of Nietzsche's life and works, an index with descriptions of his key concepts, and summaries of his complete works. This translation is designed to allow the armchair philosopher to engage deeply with Nietzsche's works without having to be a full-time Academic. The language is modern and clean, with simplified sentence structures and diction to make Nietzsche's complex language and arguments as accessible as possible. This Reader's Edition also contains extra material that amplifies the manuscript with autobiographical, historical and linguistic context. This provides the reader a holistic view of this very enigmatic philosopher as both an introduction and an exploration of Nietzsche's works; from his general understanding of his philosophic project to an exploration of the depths of his metaphysics and unique contributions. This edition contains: • An Afterword by the Translator on the history, impact and intellectual legacy of Nietzsche • Translation notes on the original German, Latin and Greek manuscript • An index of Philosophical concepts used by Nietzsche with a focus on Existentialism and Phenomenology • A chronological list of Nietzsche's entire body of works • A detailed timeline of Nietzsche's life and works
Described by Thomas Mann as "e;brothers in spirit, but tragically grotesque companions in misfortune,"e; Nietzsche and Dostoevsky remain towering figures in the intellectual development of European modernity. Maia Johnson-Stepenberg's accessible new introduction to these philosophers compares their writings on key topics such as criminality, Christianity, and the figure of the "e;outsider"e; to reveal the urgency and contemporary resonance of their shared struggle against nihilism. Against Nihilism also considers nihilism in the context of current political and social struggles, placing Nietzsche and Dostoevsky's contributions at the heart of important contemporary debates regarding community, identity, and meaning. Inspired by class discussions with her students and aimed at first-team readers of Nietzsche and Dostoevsky, Against Nihilism provides an accessible, unique comparative study of these two key thinkers.
One of philosophy's most accessible and easily understood works, this denunciation of Christianity and organized religion consists of 62 brief chapters, each an aphorism that advances the philosopher's argument.
Perhaps no philosopher is more of a conundrum than Nietzsche, the solitary rebel, poet, wayfarer, anti-revolutionary Aufklärer and theorist of aristocratic radicalism. His accusers identify in his ‘superman’ the origins of Nazism, and thus issue an irrevocable condemnation; his defenders pursue a hermeneutics of innocence founded ultimately in allegory. In a work that constitutes the most important contribution to Nietzschean studies in recent decades, Domenico Losurdo instead pursues a less reductive strategy. Taking literally the ruthless implications of Nietzsche's anti-democratic thinking – his celebration of slavery, of war and colonial expansion, and eugenics – he nevertheless refuses to treat these from the perspective of the mid-twentieth century. In doing so, he restores Nietzsche’s works to their complex nineteenth-century context, and presents a more compelling account of the importance of Nietzsche as philosopher than can be expected from his many contemporary apologists. Translated by Gregor Benton. With an Introduction by Harrison Fluss. Originally published in Italian by Bollati Boringhieri Editore as Domenico Losurdo, Nietzsche, il ribelle aristocratico: Biografia intellettuale e bilancio critico, Turin, 2002.
'Why do I know a few more things? Why am I so clever altogether?' Self-celebrating and self-mocking autobiographical writings from Ecce Homo, the last work iconoclastic German philosopher Nietzsche wrote before his descent into madness. One of 46 new books in the bestselling Little Black Classics series, to celebrate the first ever Penguin Classic in 1946. Each book gives readers a taste of the Classics' huge range and diversity, with works from around the world and across the centuries - including fables, decadence, heartbreak, tall tales, satire, ghosts, battles and elephants.