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The Twilight of the Idols and the Anti-Christ: or How to Philosophize with a Hammer (Penguin Classics), by Friedrich Nietzsche
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About the Author
The philosopher Friedrich Nietzsche was born in Prussia in 1844. After the death of his father, a Lutheran minister, Nietzsche was raised from the age of five by his mother in a household of women. In 1869 he was appointed Professor of Classical Philology at the University of Basel, where he taught until 1879 when poor health forced him to retire. He never recovered from a nervous breakdown in 1889 and died eleven years later. Known for saying that “god is dead,” Nietzsche propounded his metaphysical construct of the superiority of the disciplined individual (superman) living in the present over traditional values derived from Christianity and its emphasis on heavenly rewards. His ideas were appropriated by the Fascists, who turned his theories into social realities that he had never intended.R. J. Hollingdale has translated eleven of Nietzsche’s books and published two books about him. He has also translated works by, among others, Schopenhauer, Goethe, E. T. A. Hoffmann, Lichtenberg and Theodor Fontane, many of these for the Penguin Classics. He is Honorary President of the British Nietzsche Society, and was for the Australian academic year 1991 Visiting Fellow at Trinity College, Melbourne.
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Product details
Series: Penguin Classics
Paperback: 208 pages
Publisher: Penguin Classics; Revised ed. edition (February 15, 1990)
Language: English
ISBN-10: 9780140445145
ISBN-13: 978-0140445145
ASIN: 0140445145
Product Dimensions:
5.1 x 0.6 x 7.8 inches
Shipping Weight: 5.6 ounces (View shipping rates and policies)
Average Customer Review:
4.2 out of 5 stars
44 customer reviews
Amazon Best Sellers Rank:
#33,536 in Books (See Top 100 in Books)
There is a lot of richness in Nietzsche that goes beyond him personally; there is a non-prejudicial way of using most of his ideas even though he took some past the point of skeptical self-control he advocated, to the extreme, to conviction, which he himself argued against.He asks us to be skeptics, but he takes his ideas to the extremes and by doing so distorts reality.That said, there was much to be interacted with seriously, to be thought about, to be learned from.i.e.1. Will to life (participation in the creation of reality, which is a dynamic process; deep joy [instinct] in that creation; a profundity of individual expression in that creation; bodily freedom, elevation of the body to praise; engagement with the pain-ecstasy of reality, of the ephemerality of every thing),2. The constant process of becoming (of reality, of morality, of the self), the idea that what is fixed is dead, is untrue. That all truth is unfinished.3. (Most of) his argument about the ways in which Christianity is detrimental, and its fraught causality. The anti-nature of its morality, of the concept of sin; the way it is anti-body, anti-nature, anti-knowledge, anti-reality. His attack on its anti-knowledge aspects was especially sharp and hilarious.4. The necessity of a constant revaluation of values.5. Our inability to call existence purposeful or not purposeful because of our being situated inside it, and thus the necessity of participating in it, for the sake of it as an aesthetic phenomenon; there is no purpose, or meaning, only freedom.6. His idea about fault and will, namely that causes are too infinite to be able to lay essential blame on the human condition, prefigures ideas about oppressor/oppressed relationships into which we are born by participating in society.But his embrace of inequality was fraught. He was right to say that ambition, the active assertion of the individual, creating beautifully, joyfully, unfettered, in a phrase, 'individual greatness,' is pushed down in Christianity ("He who loves his life will lose it, and he who hates his life will keep it for eternal life" - John). But where he becomes ridiculous, where he distorts the facts of reality, is in his characterization of 'equal rights.' He assumes a meritocracy in the absence of Christianity. Kyriarchy, hello? Yes to individual expression, no to his ridiculous stratified society of the 'spiritual,' the 'muscular,' and the 'mediocre.' Furthermore, rights for individuals are necessary for individual expression. I think he took the will to life, which is such a necessary concept, and turned it here into a will to domination. He didn't seem to realize that individual rights, human rights, are necessary pre-conditions for the truly great creators to appear.Lastly, he's a heck of a lot of fun. He's absolutely hilarious.
I finished this book while on the flight home for my grandma's funeral. Grandma was amazing, Neitzsche pessimistic and if you drink vodka while grieving and reading Neitzsche, it makes you want to cry on the airplane. I don't do brief well, and I just cannot
One must read Nietzsche. You cannot avoid these two essays.
There’s a reason that so much of Nietzsche’s work is glossed over by ‘academics’. This work puts that reason on full display.
This book was sooo interesting, I couldn't put it down. Despite being Christian or not, (I being in the latter category), it really shines new light on how you see the Christian faith, or any faith in general.
To read Nietzsch now is to know he is coming to his place in the sun at last. He was over 100 years ahead of his time, always a terrible thing for a genius.
This was my first adventure with Nietzsche. He is interesting but not fascinating. I bought and read it because I felt it filled a gap in my philosophy studies.
I keep this around as a reference, Nietzsche was a deep thinker, that's hard to deny, but that does not make him right? Right is a much tougher call and while this man's work is a classic, it can also be, classically off the mark in many different regards.
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