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578:" who takes to his heels at the sight of reality. Zarathustra has more pluck in his body than all other thinkers put together. To tell the truth and to aim straight: that is the first Persian virtue. Have I made myself clear? ... The overcoming of morality by itself, through truthfulness, the moralist's overcoming of himself in his opposite—in me—that is what the name Zarathustra means in my mouth.
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he is unable to find the higher man. Returning home, he hears the cry of distress once more, now coming from inside his own cave. He realises that all the people he has spoken to that day are collectively the higher man. Welcoming them to his home, he nevertheless tells them that they are not the men he has been waiting for; they are only the precursors of the
570:; therefore he must be the first to expose it. Not only because he has had longer and greater experience of the subject than any other thinker,—all history is indeed the experimental refutation of the theory of the so-called moral order of things,—but because of the more important fact that Zarathustra was the most truthful of thinkers.
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It has been often repeated in some way that
Nietzsche takes with one hand what he gives with the other. Accordingly, interpreting what he wrote has been notoriously slippery. One of the most vexed points in discussions of Nietzsche has been whether or not he was a nihilist. Though arguments have been
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The following morning, outside his cave, Zarathustra encounters a lion and a flock of doves, which he interprets as a sign that those whom he calls his children are near. As the higher men emerge from the cave, the lion roars at them, causing them to cry out and flee. Their cry reminds
Zarathustra of
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Searching through his domain for the person who uttered the cry for help, Zarathustra encounters a series of characters representative of various aspects of humanity. He engages each of them in conversation, and ends by inviting each one to await his return in his cave. After a day's search, however,
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Zarathustra continues his journey, delivering more discourses inspired by his observations. Arriving at his mountain cave, he remains there for some time, reflecting on his mission. He is disgusted at humanity's pettiness, and despairs at the thought of the eternal recurrence of such an insignificant
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The book begins with a prologue that sets up many of the themes that will be explored throughout the work. Zarathustra is introduced as a hermit who has lived ten years on a mountain with his two companions, an eagle and a serpent. One morning – inspired by the sun, which is happy only when it shines
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The first three parts were initially published individually and were first published together in a single volume in 1887. The fourth part was written in 1885. While
Nietzsche retained mental capacity and was involved in the publication of his works, forty copies of the fourth part were printed at his
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In
January 1884, Nietzsche finished the third part and thought the book finished. But by November he expected a fourth part to be finished by January. He also mentioned a fifth and sixth part leading to Zarathustra's death, "or else he will give me no peace". But after the fourth part was finished he
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is throughout so highly parabolic, metaphorical, and aphoristic. Rather than state various claims about virtues and the present age and religion and aspirations, Zarathustra speaks about stars, animals, trees, tarantulas, dreams, and so forth. Explanations and claims are almost always analogical and
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Zarathustra retires to his mountain cave, and several years pass by. One night, he dreams that he looks into a mirror and sees the face of a devil instead of his own; he takes this as a sign that his doctrines are being distorted by his enemies, and joyfully descends the mountain to recover his lost
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Kaufmann's introduction to his own translation included a blistering critique of Common's version; he notes that in one instance, Common has taken the German "most evil" and rendered it "baddest", a particularly unfortunate error not merely for his having coined the term "baddest", but also because
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As a cosmological principle, it has been supposed to mean that time is circular, that all things recur eternally. A weak attempt at proof has been noted in
Nietzsche's notebooks, and it is not clear to what extent, if at all, Nietzsche believed in the truth of it. Critics have mostly dealt with the
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as "nothingness" rather than "emptiness". "Perhaps the most serious misreading we find in
Nietzsche's account of Buddhism was his inability to recognize that the Buddhist doctrine of emptiness was an initiatory stage leading to a reawakening". Nietzsche dismissed Schopenhauer and Christianity and
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from 1865 to 1868", and "was probably one of the best read and most solidly grounded in
Buddhism for his time among Europeans", Nietzsche was writing when Eastern thought was only beginning to be acknowledged in the West, and Eastern thought was easily misconstrued. Nietzsche's interpretations of
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states the German text from which
Hollingdale and Kaufmann worked was untrue to Nietzsche's own work in some ways. Martin criticizes Kaufmann for changing punctuation, altering literal and philosophical meanings, and dampening some of Nietzsche's more controversial metaphors. Kaufmann's version,
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into being. The crowd greets this speech with scorn and mockery, and meanwhile the tightrope show begins. When the rope-dancer is halfway across, a clown comes up behind him, urging him to get out of the way. The clown then leaps over the rope-dancer, causing the latter to fall to his death. The
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As far as nihilism touched other people, at least, metaphysical understandings of the world were progressively undermined until people could contend that "God is dead". Without God, humanity was greatly devalued. Without metaphysical or supernatural lenses, humans could be seen as animals with
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As he speaks, Zarathustra hears a dog howl in terror, and then he sees a new vision – a shepherd choking on a black serpent which has crept into his throat. At
Zarathustra's urging, the shepherd bites the serpent's head off and spits it out. In that moment, the shepherd is transformed into a
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While journeying home, Zarathustra is waylaid by the spirit of gravity, a dwarf-like creature which clings to his back and whispers taunts into his ear. Zarathustra at first becomes despondent, but then takes courage; he challenges the spirit to hear the "abysmal thought" which he has so far
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Buddhism as pessimistic and nihilistic, but, according to
Benjamin A. Elman, "hen understood on its own terms, Buddhism cannot be dismissed as pessimistic or nihilistic". Moreover, answers which Nietzsche assembled to the questions he was asking, not only generally but also in
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has facilitated varied and often incompatible ideas about what Nietzsche's Zarathustra says. The "xplanations and claims" given by the character of Zarathustra in this work "are almost always analogical and figurative". Though there is no consensus about what Zarathustra
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later draws special attention to "the tempo of Zarathustra's speeches" and their "delicate slowness" – "from an infinite fullness of light and depth of happiness drop falls after drop, word after word" – as well as the necessity of
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crowd scatters; Zarathustra takes the corpse of the rope-dancer on his shoulders, carries it into the forest, and lays it in a hollow tree. He decides that from this point on, he will no longer attempt to speak to the masses, but only to a few chosen disciples.
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With I have given mankind the greatest present that has ever been made to it so far. This book, with a voice bridging centuries, is not only the highest book there is, the book that is truly characterized by the air of the heights—the whole fact of man lies
676:. There are hints, however, that Zarathustra is holding something back. A series of dreams and visions prompt him to reveal this secret teaching, but he cannot bring himself to do so. He withdraws from his disciples once more, in order to perfect himself.
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Zarathustra hosts a supper for his guests, which is enlivened by songs and arguments, and ends in the facetious worship of a donkey. The higher men thank Zarathustra for relieving them of their distress and teaching them to be content with life.
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upon others – Zarathustra decides to return to the world and share his wisdom. Upon descending the mountain, he encounters a saint living in a forest, who spends his days praising God. Zarathustra marvels that the saint has not yet heard that "
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There follows a series of discourses in which Zarathustra overturns many of the precepts of Christian morality. He gathers a group of disciples, but ultimately abandons them, saying that he will not return until they have disowned him.
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To this, Parkes has said: "Many scholars believe that Nietzsche managed to make that step". But critical opinion varies extremely. The book is "a masterpiece of literature as well as philosophy" and "in large part a failure".
689:. Time, says Zarathustra, is infinite, stretching both forward and backward into eternity. This means that everything that happens now must have happened before, and that every moment must continue to repeat itself eternally.
713:, which can also be translated as "pity"). A loud cry of distress is heard, and the soothsayer tells Zarathustra that "the higher man" is calling to him. Zarathustra is alarmed, and rushes to the aid of the higher man.
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Much of the book consists of discourses by Zarathustra on a wide variety of subjects, most of which end with the refrain "thus spoke Zarathustra". The character of Zarathustra first appeared in Nietzsche's earlier book
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which has become the most widely available, features a translator's note suggesting that Nietzsche's text would have benefited from an editor; Martin suggests that Kaufmann "took it upon himself to become editor".
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The nature of the text is musical and operatic. While working on it Nietzsche wrote "of his aim 'to become Wagner's heir'". Nietzsche thought of it as akin to a symphony or opera. "No lesser a symphonist than
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and saw the whole world as an arena of the struggle between two fundamental moral elements, Good and Evil, depicted in two antagonistic divine figures . Nietzsche’s Zarathustra, in contrast, puts forward his
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Nietzsche's first note on the "eternal recurrence", written "at the beginning of August 1881 in Sils-Maria, 6000 ft above sea level and much higher above all human regards! -" Nachlass, notebook M III 1, p.
878:. This hyperanthropos is "imagined to be superior to others of 'lesser' station in this-worldly life and the same tyrant after his (comically unwilling) transport into the underworld". Nietzsche celebrated
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almost accidentally, and he renounced his ideas about being an artist. As a philologist he became particularly sensitive to the transmissions and modifications of ideas, which also bears relevance into
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the soothsayer's prediction that he would be tempted into feeling compassion for the higher man. He declares that this is over, and that from this time forward he will think of nothing but his work.
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Buddhism were coloured by his study of Schopenhauer, and it is "clear that Nietzsche, as well as Schopenhauer, entertained inaccurate views of Buddhism". An egregious example has been the idea of
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for his 15th birthday, and reading this inspired a love of learning "for its own sake". The schools he attended, the books he read, and his general milieu fostered and inculcated his interests in
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Zarathustra begins to grow old as he remains secluded in his cave. One day, he is visited by a soothsayer, who says that he has come to tempt Zarathustra to his final sin – compassion (
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As an attitudinal principle it has often been dealt with as a thought experiment, to see how one would react, or as a sort of ultimate expression of life-affirmation, as if one should
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Babich, Babette, "Nietzsche’s Zarathustra and Parodic Style: On Lucian’s Hyperanthropos and Nietzsche’s Übermensch" (2013). Articles and Chapters in Academic Book Collections. 56.
1174:'down-going'), which is used in German to mean 'setting' (as in, of the sun), but also 'sinking', 'demise', 'downfall', or 'doom'. Nietzsche pairs this word with its opposite
479:. Nietzsche claimed that the entire first part was conceived, and that Zarathustra himself "came over him", while walking. He was regularly walking "the magnificent road to
449:. He has also said that this central idea first occurred to him in August 1881: he was near a "pyramidal block of stone" while walking through the woods along the shores of
422:. Even with that work he strongly opposed received opinion. With subsequent and properly philosophical work he continued to oppose received opinion. His books leading up to
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Nietzsche would often appropriate masks and models to develop himself and his thoughts and ideas, and to find voices and names through which to communicate. While writing
487:". He said in a letter that the entire first part "was conceived in the course of strenuous hiking: absolute certainty, as if every sentence were being called out to me".
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immoralism and tries to prove and reestablish the primordial innocence of beings by destroying philosophically all moralistic interpretations and evaluations of being".
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he was walking very much. The imagery of his walks mingled with his physical and emotional and intellectual pains and his prior decades of hard work. What "erupted" was
558:; for that which distinguishes this Persian from all others in the past is the very fact that he was the exact reverse of an immoralist. Zarathustra was the first to
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Thus, "s Nietzsche admits himself, by choosing the name of Zarathustra as the prophet of his philosophy in a poetical idiom, he wanted to pay homage to the original
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976:, put him "very close to some basic doctrines found in Buddhism". An example is when Zarathustra says that "the soul is only a word for something about the body".
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have been described as nihilistic destruction. Such nihilistic destruction combined with his increasing isolation and the rejection of his marriage proposals (to
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nature, has helped its eventual enthusiastic reception by the reading public but has frustrated academic attempts at analysis (as Nietzsche may have intended).
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Scholars have often had recourse to Nietzsche's notebooks, where will to power is described in ways such as "willing-to-become-stronger , willing growth".
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own expense and distributed to his closest friends, to whom he expressed "a vehement desire never to have the Fourth Part made public". In 1889, however,
397:, a sort of highly cultivated middle class. By the time he was a teenager, he had been writing music and poetry. His aunt Rosalie gave him a biography of
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1166:('down, below') are often paired to emphasise the contrast, which is not always possible to bring out in translation, except by coinages. An example is
418:. Nietzsche's growing distaste toward philology, however, was yoked with his growing taste toward philosophy. As a student, this yoke was his work with
566:, as force, cause, end-in-itself, is his work. But the very question suggests its own answer. Zarathustra created this most portentous of all errors,—
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1250:, born out of the innermost wealth of truth, an inexhaustible well to which no pail descends without coming up again filled with gold and goodness.
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primitive drives which were or could be sublimated. According to Hollingdale, this led to Nietzsche's ideas about the will to power. Likewise, "
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prophet as a prominent founding figure of the spiritual-moral phase in human history, and reverse his teachings at the same time, according to
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to the difference between "bad" and "evil". This and other errors led Kaufmann to wonder whether Common "had little German and less English".
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791:"has contributed most to the public perception of Nietzsche as philosopher – namely, as the teacher of the 'doctrines' of the
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People have never asked me as they should have done, what the name of Zarathustra precisely meant in my mouth, in the mouth of the first
298:; it was published in four volumes between 1883 and 1885. The protagonist is nominally the historical Zarathustra, more commonly called
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The overman is the meaning of the earth. Let your will say: the overman shall be the meaning of the earth! I beseech you, my brothers,
1326:(1994), calling it "a gorgeous disaster" and "unreadable". Other commentators have suggested that Nietzsche's style is intentionally
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Interpretations of the eternal recurrence have mostly revolved around cosmological and attitudinal and normative principles.
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it was "scarcely one year for the entire work", and ten days each part. More broadly, however, he said in a letter: "The
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1456:, and do not believe those who speak to you of superterrestrial hopes! They are poisoners, whether they know it or not.
1434:, and do not believe those who speak to you of otherworldly hopes! Poison-mixers are they, whether they know it or not.
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Scholars have argued that "the worst possible way to understand Zarathustra is as a teacher of doctrines". Nonetheless
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and Christianity and Buddhism, each of which he considered nihilistic and "enemies to a healthy culture".
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1841:, in: Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 95, (2021), 327–351.
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are said to have misinterpreted the will to power, having overlooked Nietzsche's distinction between
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More discourses follow, which continue to develop the themes of the death of God and the rise of the
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As a normative principle, it has been thought of as a measure or standard, akin to a "moral rule".
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was born completely from the spirit of music, and is even "symphonically constructed"'". Nietzsche
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Nietzsche was not a systematic philosopher and left much of what he wrote open to interpretation.
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This article is about the book by Nietzsche. For Strauss's tone poem named after this book, see
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Nietzsche returned to "the sacred place" in the summer of 1883 and he "found" the second part.
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The length of paragraphs and the punctuation and the repetitions all enhance the musicality.
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Arriving at the nearest town, Zarathustra addresses a crowd which has gathered to watch a
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OSHO. 1987. "Zarathustra: The Laughing Prophet". Pune, India: OSHO Commune International.
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The Common translation remained widely accepted until more critical translations, titled
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A few weeks after meeting this idea, he paraphrased in a notebook something written by
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published a translation in 1909 which was based on Alexander Tille's earlier attempt.
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see in the struggle between good and evil the essential wheel in the working of things
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1739:. 1987. "Zarathustra: A God That Can Dance". Pune, India: OSHO Commune International.
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describes his own 2005 translation as trying to convey the musicality of the text.
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remained unpopular as a topic for scholars (especially those in the Anglo-American
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Nietzsche includes some brief writings on eternal recurrence in his earlier book
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Of all that is written, I love only that which one writes with one's own blood".
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It is allegedly "well-known that as a term, Nietzsche’s Übermensch derives from
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race. Eventually, however, he discovers his own longing for eternity, and sings
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Kofman, Sarah (March 2021). "And Yet It Quakes! (Nietzsche and Voltaire)".
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867:'s hyperanthropos". This hyperanthropos, or "overman," appears in Lucian's
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Dunkle, Ian D. (2020). "On the Normativity of Nietzsche's Will to Power".
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The Superman is the meaning of the earth. Let your will say: the Superman
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The Superman is the meaning of the earth. Let your will say: The Superman
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Das ästhetische Kalkül von Friedrich Nietzsches 'Also sprach Zarathustra'
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A year and a half after making that paraphrase, Nietzsche was living in
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Nietzsche, Godfather of Fascism? On the Uses and Abuses of a Philosophy
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Gutmann, James. 1954. "The 'Tremendous Moment' of Nietzsche's Vision."
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I believe I have brought the German language to its culmination. After
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Nietzsche für Anfänger: Also sprach Zarathustra – Eine Lese-Einführung
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Nietzsche's thinking was significantly influenced by the thinking of
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is an explosion of forces that have been accumulating for decades".
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1207: with: things more comprehensive and relevant. You can help by
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made for either side, what is clear is that Nietzsche was at least
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2170:"The Project Gutenberg eBook of Ecce Homo, by Friedrich Nietzsche"
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In his teaching alone is truthfulness upheld as the highest virtue
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Nietzsche's Teaching: An Interpretation of Thus Spoke Zarathustra
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properly the tone that issues from his mouth, this halcyon tone".
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Thus Spoke Zarathustra, The Complete Works of Friedrich Nietzsche
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occurred to him by a "pyramidal block of stone" on the shores of
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In 2006, Cambridge University Press published a translation by
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Elman, Benjamin A. (October 1983). "Nietzsche and Buddhism".
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The German text available to Common was considerably flawed.
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1001:'s thread tracing the way out of the labyrinth of nihilism".
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Behler, Ernst (1996). "Nietzsche in the twentieth century".
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1105:, Nietzsche was particularly influenced by "the language of
2334:. Translated by Anthony M. Ludovici. Macmillan. p. 96.
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Blue, D. (2016), "Chapter 5: Soul-building: the theory" in
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can be understood as a "polemic" against these influences.
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Blue, D. (2016), "Chapter 3: The Discovery of Writing" in
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Nietzsche was born into, and largely remained within, the
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1663:(study edition of the standard German Nietzsche edition).
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Nietzsche studied extensively and was very familiar with
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Blue, D. (2016), "Chapter 13: 'Become what you are'" in
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Blue, D. (2016), "Chapter 4: The Discovery of Self" in
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laughing, radiant being, something greater than human.
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Also sprach Zarathustra: Ein Buch für Alle und Keinen
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Also sprach Zarathustra: Ein Buch für Alle und Keinen
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Pippin, Robert B. (2019), "Figurative Philosophy in
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Nietzsche's Epic of the Soul: Thus Spoke Zarathustra
1707:(essay collection), edited by James Luchte. London:
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Nietzsche's 'Thus Spoke Zarathustra': Before Sunrise
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Institute of Philosophy, Russian Academy of Sciences
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the following winter and he "found" the third part.
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The Western Canon: The Books and School of the Ages
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https://research.library.fordham.edu/phil_babich/56
66:. Unsourced material may be challenged and removed.
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1764:The Mask of Enlightenment: Nietzsche's Zarathustra
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1669:(bilingual ed.) (in German and Russian), with 20
821:. Schopenhauer emphasised will, and particularly
685:refrained from speaking. This is the doctrine of
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25:. For the short film also known by the name, see
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1933:Blue, D. (2016), "Chapter 2: Half an orphan" in
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139:Thus Spoke Zarathustra: A Book for All and None
2571:Nietzsche, Friedrich. Trans. Kaufmann, Walter.
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1773:2nd ed. New Haven: Yale University Press. 2004.
273:Thus Spoke Zarathustra: A Book for All and None
259:Thus Spoke Zarathustra: A Book for All and None
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2587:Nietzsche, Friedrich. Trans. Martin, Clancy.
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2446:
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2122:
2120:
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2116:
2114:
2100:
2098:
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2088:
2086:
2084:
2082:
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2015:
1147:and the soothsayer is based on Schopenhauer.
2605:. trans. Walter Kaufmann. New York: Penguin.
2078:
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2013:
2011:
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1995:
1460:
912:. Zarathustra also appears in that book. In
526:Nietzsche became significantly incapacitated
441:Nietzsche has said that the central idea of
169:
1246:it at a tremendous distance—it is also the
1150:The original text contains a great deal of
531:
2973:Philosophy in the Tragic Age of the Greeks
2938:
2924:
2733:
2719:
2443:
2111:
1059:, Volume VI, 1899, C. G. Naumann, Leipzig.
597:his fundamental critical views on morality
430:) devastated him. While he was working on
150:Title page of the first three-book edition
144:
2600:
2327:
2057:
1992:
1260:, "Preface" §4, translated by W. Kaufmann
126:Learn how and when to remove this message
16:Philosophical work by Friedrich Nietzsche
2594:
2354:Sinhababu, Neil; Teng, Kuong Un (2019).
2216:The New Cambridge Companion to Nietzsche
2198:The New Cambridge Companion to Nietzsche
1839:Wer also erzählt Nietzsches Zarathustra?
1501:
1285:there was still a third step to be made.
1265:In a letter of February 1884, he wrote:
1043:
940:
895:
771:
672:, and also introduce the concept of the
383:
361:
328:when he speaks, there is some consensus
31:Also sprach Zarathustra (disambiguation)
2945:
2527:
2214:Nietzsche's Rendezvous with Eternity".
2209:
1920:Del Caro and Pippin, "Introduction" in
1333:
1109:and the poetic form of the Bible". But
882:as an actualisation of the Übermensch.
699:a song in celebration of eternal return
516:called it "a fourth (and last) part of
3283:
2542:. New York: Riverhead Books. pp.
2500:
2465:
2269:
2254:
1805:(in German), 4 vols. Leipzig: Haessel.
1396:Kaufmann (1954) and Hollingdale (1961)
1293:The style of the book, along with its
927:Nietzsche might have touted the idea.
923:cosmological principle as a puzzle of
2978:On Truth and Lies in a Nonmoral Sense
2919:
2714:
2583:
2581:
2567:
2565:
2563:
2405:
2138:
2136:
1586:. Harmondsworth: Penguin Books. 1961.
1154:. For instance, words beginning with
885:
3255:Elisabeth Förster-Nietzsche (sister)
3196:Influence and reception of Nietzsche
2503:The Cambridge Companion to Nietzsche
1497:
1191:
1008:
736:
64:adding citations to reliable sources
35:
956:Though Nietzsche "probably learned
13:
2578:
2560:
2494:
2133:
1880:(Ancient text, otherwise known as
1492:
1476:
14:
3307:
2651:
1987:The Making of Friedrich Nietzsche
1974:The Making of Friedrich Nietzsche
1961:The Making of Friedrich Nietzsche
1948:The Making of Friedrich Nietzsche
1935:The Making of Friedrich Nietzsche
1892:Philosophy of Friedrich Nietzsche
1830:. "Introduction" (in German). In
1338:The first English translation of
3217:The Journal of Nietzsche Studies
2694:
2360:The Journal of Nietzsche Studies
2272:The Journal of Nietzsche Studies
1592:, trans. Graham Parkes. Oxford:
1465:
1349:
1195:
1012:
806:
740:
609:universality of the moral values
40:
2630:
2609:
2459:
2434:
2408:Journal of the History of Ideas
2356:"Loving the Eternal Recurrence"
2321:
2263:
2248:
2203:
2186:
2162:
2019:Hollingdale, "Introduction" in
1361:Nietzsche dedicated a third of
601:original Zoroastrian world-view
51:needs additional citations for
3223:Library of Friedrich Nietzsche
2861:Also Sprach Zarathustra (2001)
2026:
1979:
1966:
1953:
1940:
1927:
1694:Commentaries and introductions
1638:. New York Review Books. 2022.
876:Downward Journey or The Tyrant
704:
659:
294:written by German philosopher
1:
3243:Relationship with Max Stirner
2690:, translated by Thomas Common
2686:Project Gutenberg's etext of
2677:Project Gutenberg's etext of
2615:Nietzsche, Friedrich. 1961.
2601:Nietzsche, Friedrich (1954).
2328:Nietzsche, Friedrich (1911).
1897:
850:
679:
624:
550:the protagonist of his book:
292:work of philosophical fiction
3023:On the Genealogy of Morality
1989:, Cambridge University Press
1976:, Cambridge University Press
1963:, Cambridge University Press
1950:, Cambridge University Press
1937:, Cambridge University Press
1907:
1799:Naumann, Gustav. 1899–1901.
1698:
1661:Deutscher Taschenbuch Verlag
1531:. New York: Macmillan. 1896.
1452:I entreat you, my brothers,
1432:remain faithful to the earth
1387:I conjure you, my brethren,
1187:
840:("force" or "strength") and
7:
2704:public domain audiobook at
2372:10.5325/jnietstud.50.1.0106
2284:10.5325/jnietstud.51.2.0188
1845:
1793:
1184:('overman' or 'superman').
979:
619:
336:deals with ideas about the
10:
3312:
3238:Nietzsche-Haus, Sils Maria
3206:Nietzsche's views on women
2511:10.1017/CCOL0521365864.010
2452:Pippin, "Introduction" in
2210:Johnson, Dirk R. (2019). "
2104:Parkes, "Introduction" in
1814:Königshausen & Neumann
1768:Cambridge University Press
1729:(rev. ed.). Philadelphia:
1626:Cambridge University Press
1518:
889:
856:
810:
500:According to Nietzsche in
357:
18:
3183:
3071:
2953:
2894:
2830:
2820:The Mask of Enlightenment
2811:
2787:
2754:
2224:10.1017/9781316676264.008
2035:The Journal of Philosophy
1642:
1461:21st-century translations
1450:the meaning of the earth!
1385:the meaning of the earth!
1342:was published in 1896 by
900:Nietzsche in the care of
732:
372:that the central idea of
319:The style of Nietzsche's
253:
240:
227:
211:
203:
193:
185:
177:
165:
155:
143:
3233:Nietzsche-Haus, Naumburg
3155:Transvaluation of values
3095:Apollonian and Dionysian
2876:Ainsi parla Zarathoustra
1902:
1608:Barnes & Noble Books
1454:remain true to the earth
1389:remain true to the earth
1004:
995:Sublimated will to power
532:Character of Zarathustra
75:"Thus Spoke Zarathustra"
3270:Zarathustra's roundelay
3211:Nietzsche and free will
3201:Anarchism and Nietzsche
3058:The Will to Power
3053:Nietzsche contra Wagner
2903:Also Sprach Zarathustra
2884:Also Sprach Zarathustra
2839:Also sprach Zarathustra
2795:Zarathustra's roundelay
2679:Also sprach Zarathustra
2670:Also sprach Zarathustra
2636:Parkes, Graham. 2005. "
1731:Temple University Press
1727:Nietzsche's Zarathustra
1667:Also sprach Zarathustra
1649:Also sprach Zarathustra
1594:Oxford World's Classics
1570:. 1954; Harmondsworth:
1364:The Genealogy of Morals
825:. Nietzsche emphasised
586:, "Why I Am a Fatality"
485:Bay of Santa Margherita
22:Also sprach Zarathustra
3291:Thus Spoke Zarathustra
3115:Genealogy (philosophy)
3013:Thus Spoke Zarathustra
2968:On the Pathos of Truth
2747:Thus Spoke Zarathustra
2701:Thus Spake Zarathustra
2688:Thus Spake Zarathustra
2659:Thus Spoke Zarathustra
2642:Thus spoke Zarathustra
2617:Thus Spoke Zarathustra
2603:The Portable Nietzsche
2589:Thus Spoke Zarathustra
2573:The Portable Nietzsche
2534:Bloom, Harold (1994).
2480:10.3366/para.2021.0358
2454:Thus Spoke Zarathustra
2255:Golomb, Jacob (2002).
2144:"NIETZSCHE AND PERSIA"
2128:Thus Spoke Zarathustra
2106:Thus Spoke Zarathustra
2021:Thus Spoke Zarathustra
1922:Thus Spoke Zarathustra
1870:Nietzsche and Buddhism
1632:Thus Spake Zarathustra
1614:Thus Spoke Zarathustra
1600:Thus Spoke Zarathustra
1590:Thus Spoke Zarathustra
1580:Thus Spoke Zarathustra
1564:The Portable Nietzsche
1549:Thus Spoke Zarathustra
1535:Thus Spake Zarathustra
1525:Thus Spake Zarathustra
1515:
1508:Thus Spoke Zarathustra
1458:
1440:Zarathustra's Prologue
1436:
1424:Zarathustra's Prologue
1402:Thus Spoke Zarathustra
1393:
1375:Zarathustra's Prologue
1330:for much of the book.
1318:Thus Spoke Zarathustra
1303:Thus Spoke Zarathustra
1287:
1263:
1229:Thus Spoke Zarathustra
1161:
1099:
1090:Thus Spoke Zarathustra
1083:
1060:
1050:On Reading and Writing
951:Thus Spoke Zarathustra
914:Thus Spoke Zarathustra
905:
844:("power" or "might").
789:Thus Spoke Zarathustra
784:
589:
470:Thus Spoke Zarathustra
462:Friedrich von Hellwald
436:Thus Spoke Zarathustra
399:Alexander von Humboldt
390:
381:
334:Thus Spoke Zarathustra
332:that which he speaks.
314:Thus Spoke Zarathustra
287:Thus Spake Zarathustra
284:), also translated as
281:
170:
29:. For other uses, see
3191:Works about Nietzsche
3140:Master–slave morality
3130:Immaculate perception
3100:The Four Great Errors
3033:Twilight of the Idols
2767:Immaculate perception
2681:(the German original)
2149:Encyclopaedia Iranica
1808:Zittel, Claus. 2011.
1802:Zarathustra-Commentar
1754:Yale University Press
1709:Bloomsbury Publishing
1514:in German and Russian
1505:
1444:
1428:
1379:
1267:
1239:
1227:Nietzsche considered
1094:
1074:
1047:
941:Criticism of religion
899:
874:, usually translated
775:
552:
387:
365:
3048:Dionysian Dithyrambs
3018:Beyond Good and Evil
2993:Human, All Too Human
2983:Untimely Meditations
2963:The Birth of Tragedy
2801:Dionysian Dithyrambs
2505:. pp. 281–322.
2218:. pp. 173–194.
2194:Beyond Good and Evil
1861:(Hymns of Zoroaster)
1785:. Lanham, Maryland:
1404:, were published by
1334:English translations
1160:('over, above') and
934:eternal recurrence.
872:Κατάπλους ἢ Τύραννος
829:, or will to power.
607:on the basis of the
246:Beyond Good and Evil
60:improve this article
3260:Nietzschean Zionism
3003:Idylls from Messina
2988:Hymnus an das Leben
2947:Friedrich Nietzsche
2742:Friedrich Nietzsche
2673:at Nietzsche Source
2575:. 1976, pp. 108–09.
1882:Mānava-Dharmaśāstra
1068:corroborates: 'His
819:Arthur Schopenhauer
777:Friedrich Nietzsche
366:Nietzsche wrote in
296:Friedrich Nietzsche
166:Original title
160:Friedrich Nietzsche
140:
3296:1883 German novels
3110:Faith in the Earth
3028:The Case of Wagner
2762:Faith in the Earth
2591:. 2005, p. xxxiii.
1924:, Cambridge, 2006.
1852:Faith in the Earth
1516:
1438:Hollingdale, from
1307:analytic tradition
1061:
906:
886:Eternal recurrence
865:Lucian of Samosata
834:Receptive fascists
785:
687:eternal recurrence
447:eternal recurrence
428:Lou Andreas-Salomé
391:
382:
352:eternal recurrence
138:
3278:
3277:
3228:Nietzsche Archive
2913:
2912:
2623:. Harmondsworth:
2621:R. J. Hollingdale
2520:978-0-521-36767-7
2384:Project MUSE
2296:Project MUSE
2233:978-1-316-67626-4
2174:www.gutenberg.org
1875:Nietzsche on the
1822:978-3-8260-4649-0
1746:Lampert, Laurence
1723:Higgins, Kathleen
1657:Mazzino Montinari
1584:R. J. Hollingdale
1510:with pictures by
1498:Selected editions
1323:The Western Canon
1225:
1224:
1042:
1041:
770:
769:
493:Nietzsche was in
483:" and "the whole
420:Diogenes Laertius
395:Bildungsbürgertum
269:
268:
204:Publication place
189:Ernst Schmeitzner
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2619:, translated by
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1918:
1828:Schmidt, Rüdiger
1527:, translated by
1410:R.J. Hollingdale
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1199:
1192:
1037:
1034:
1016:
1009:
869:Menippean satire
765:
762:
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639:tightrope walker
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241:Followed by
228:Preceded by
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3249:My Sister and I
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3059:
3008:The Gay Science
2998:The Dawn of Day
2949:
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2664:Standard Ebooks
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1787:Lexington Books
1701:
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1645:
1618:Adrian del Caro
1553:Walter Kaufmann
1529:Alexander Tille
1521:
1500:
1495:
1493:Further reading
1483:Adrian Del Caro
1479:
1477:Del Caro (2006)
1468:
1463:
1451:
1422:Kaufmann, from
1406:Walter Kaufmann
1398:
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910:The Gay Science
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827:Wille zur Macht
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750:needs expansion
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451:Lake Silvaplana
378:Lake Silvaplana
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309:The Gay Science
233:The Gay Science
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2639:
2633:
2626:
2625:Penguin Books
2622:
2618:
2612:
2604:
2597:
2590:
2584:
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2574:
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2564:
2555:
2553:1-57322-514-2
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2497:
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2477:
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2469:
2462:
2455:
2449:
2447:
2440:Parkes trans.
2437:
2429:
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2417:
2413:
2409:
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2389:
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2239:
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2229:
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2217:
2213:
2206:
2200:, pp. 195-221
2199:
2195:
2189:
2175:
2171:
2165:
2151:
2150:
2145:
2139:
2137:
2129:
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2119:
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2115:
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2065:
2063:
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2053:
2049:
2045:
2041:
2037:
2036:
2029:
2022:
2016:
2014:
2012:
2010:
2008:
2006:
2004:
2002:
2000:
1998:
1996:
1988:
1982:
1975:
1969:
1962:
1956:
1949:
1943:
1936:
1930:
1923:
1917:
1913:
1893:
1890:
1887:
1883:
1879:
1878:
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1833:
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1811:
1807:
1804:
1803:
1798:
1797:
1788:
1784:
1780:
1777:
1772:
1771:
1769:
1766:. Cambridge:
1765:
1761:
1758:
1755:
1752:. New Haven:
1751:
1747:
1744:
1741:
1738:
1735:
1732:
1728:
1724:
1721:
1718:
1717:1-84706-221-0
1714:
1710:
1706:
1703:
1702:
1688:
1687:5-9540-0019-0
1684:
1680:
1676:
1672:
1671:oil paintings
1668:
1665:
1662:
1658:
1654:
1653:Giorgio Colli
1650:
1647:
1646:
1637:
1636:Michael Hulse
1633:
1630:
1627:
1624:. Cambridge:
1623:
1622:Robert Pippin
1619:
1615:
1612:
1609:
1605:
1604:Clancy Martin
1601:
1598:
1595:
1591:
1588:
1585:
1581:
1578:
1573:
1572:Penguin Books
1569:
1565:
1562:Reprints: In
1561:
1560:
1558:
1554:
1550:
1547:
1544:
1541:. Edinburgh:
1540:
1539:Thomas Common
1536:
1533:
1530:
1526:
1523:
1522:
1513:
1509:
1504:
1490:
1488:
1487:Robert Pippin
1484:
1474:
1472:
1471:Graham Parkes
1466:Parkes (2005)
1457:
1455:
1449:
1443:
1441:
1435:
1433:
1427:
1425:
1420:
1417:
1416:Clancy Martin
1413:
1411:
1408:in 1954, and
1407:
1403:
1392:
1390:
1384:
1378:
1376:
1371:
1368:
1366:
1365:
1358:
1356:
1355:Thomas Common
1350:Common (1909)
1347:
1345:
1341:
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1329:
1325:
1324:
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1315:
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1258:
1251:
1249:
1245:
1238:
1236:
1235:
1230:
1219:
1210:
1206:
1203:This section
1201:
1198:
1194:
1193:
1185:
1183:
1182:
1177:
1173:
1169:
1165:
1164:
1159:
1158:
1153:
1148:
1146:
1142:
1141:
1136:
1132:
1131:
1126:
1122:
1121:
1116:
1112:
1108:
1104:
1098:
1093:
1091:
1088:The title is
1082:
1080:
1073:
1071:
1067:
1066:Gustav Mahler
1058:
1051:
1046:
1036:
1027:
1023:
1020:This section
1018:
1015:
1011:
1010:
1002:
1000:
996:
990:
989:in nihilism.
988:
977:
975:
970:
969:
963:
959:
954:
952:
948:
938:
935:
933:
928:
926:
920:
917:
915:
911:
903:
898:
893:
883:
881:
877:
873:
870:
866:
860:
853:
848:
845:
843:
839:
835:
830:
828:
824:
820:
814:
813:Will to power
807:Will to power
804:
802:
798:
794:
793:will to power
790:
782:
778:
774:
764:
755:
751:
748:This section
746:
743:
739:
738:
730:
726:
722:
720:
714:
712:
702:
700:
694:
690:
688:
677:
675:
674:will to power
671:
666:
657:
653:
650:
646:
645:
640:
635:
633:
617:
615:
610:
606:
602:
598:
594:
585:
579:
577:
573:
569:
565:
561:
557:
551:
549:
545:
541:
540:
529:
527:
521:
519:
513:
511:
507:
503:
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491:
488:
486:
482:
478:
473:
471:
467:
463:
458:
456:
452:
448:
444:
439:
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433:
429:
425:
421:
417:
412:
408:
404:
400:
396:
386:
379:
375:
371:
370:
364:
355:
353:
349:
348:will to power
345:
341:
340:
335:
331:
327:
322:
317:
315:
311:
310:
303:
301:
297:
293:
289:
288:
283:
279:
275:
274:
265:
261:
260:
256:
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210:
206:
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198:
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154:
147:
142:
130:
127:
119:
108:
105:
101:
98:
94:
91:
87:
84:
80:
77: –
76:
72:
71:Find sources:
65:
61:
55:
54:
49:This article
47:
43:
38:
37:
32:
28:
24:
23:
3247:
3215:
3175:World riddle
3150:Ressentiment
3087:
3073:Concepts and
3061:(posthumous)
3012:
2901:
2882:
2874:
2866:
2851:
2837:
2818:
2799:
2776:
2746:
2745:
2700:
2687:
2678:
2669:
2657:
2641:
2638:Introduction
2632:
2616:
2611:
2602:
2596:
2588:
2572:
2537:
2529:
2502:
2496:
2471:
2467:
2461:
2453:
2436:
2411:
2407:
2363:
2359:
2330:
2323:
2275:
2271:
2265:
2256:
2250:
2215:
2212:Zarathustra:
2211:
2205:
2197:
2193:
2188:
2177:. Retrieved
2173:
2164:
2153:. Retrieved
2147:
2127:
2105:
2033:
2028:
2020:
1986:
1981:
1973:
1968:
1960:
1955:
1947:
1942:
1934:
1929:
1921:
1916:
1886:Laws of Manu
1885:
1881:
1876:
1856:
1831:
1812:. Würzburg:
1809:
1800:
1782:
1779:Seung, T. K.
1763:
1749:
1726:
1704:
1666:
1651:, edited by
1648:
1631:
1613:
1599:
1589:
1579:
1568:Viking Press
1566:, New York:
1563:
1557:Random House
1555:. New York:
1548:
1543:T. N. Foulis
1534:
1524:
1507:
1485:, edited by
1480:
1469:
1453:
1447:
1445:
1439:
1437:
1431:
1429:
1423:
1421:
1414:
1401:
1399:
1388:
1382:
1380:
1374:
1372:
1369:
1362:
1359:
1353:
1339:
1337:
1321:
1317:
1314:Harold Bloom
1311:
1302:
1292:
1288:
1280:
1274:
1270:
1268:
1264:
1255:
1247:
1243:
1240:
1232:
1228:
1226:
1213:
1209:adding to it
1204:
1179:
1175:
1167:
1155:
1149:
1139:
1129:
1118:
1110:
1102:
1100:
1095:
1089:
1084:
1078:
1075:
1069:
1062:
1056:
1049:
1030:
1026:adding to it
1021:
997:was now the
994:
991:
986:
983:
973:
966:
955:
950:
947:Schopenhauer
944:
936:
931:
929:
924:
921:
918:
913:
909:
907:
875:
871:
862:
851:
846:
841:
837:
831:
826:
823:will to live
816:
788:
786:
781:Edvard Munch
776:
758:
754:adding to it
749:
727:
723:
718:
715:
710:
708:
695:
691:
683:
669:
667:
663:
654:
648:
642:
636:
628:
603:interpreted
590:
583:
553:
538:
536:In the 1888
535:
522:
517:
514:
509:
505:
501:
499:
492:
489:
474:
469:
459:
442:
440:
435:
431:
423:
415:
406:
392:
373:
367:
344:death of God
337:
333:
329:
325:
320:
318:
313:
307:
304:
286:
285:
272:
271:
270:
257:
244:
231:
122:
113:
103:
96:
89:
82:
70:
58:Please help
53:verification
50:
21:
3120:God is dead
3083:Affirmation
2906:(1995–1997)
2868:Zarathustra
2456:, Cambridge
1340:Zarathustra
1316:criticized
1312:The critic
1299:paradoxical
1271:Zarathustra
1237:, writing:
1234:magnum opus
1111:Zarathustra
1103:Zarathustra
1097:figurative.
1070:Zarathustra
974:Zarathustra
705:Fourth part
665:disciples.
660:Second part
632:God is dead
614:ontological
564:metaphysics
518:Zarathustra
510:Zarathustra
466:Zarathustra
443:Zarathustra
432:Zarathustra
424:Zarathustra
416:Zarathustra
411:philologist
407:Zarathustra
374:Zarathustra
321:Zarathustra
3285:Categories
3165:Übermensch
3160:Tschandala
3075:philosophy
2778:Übermensch
2179:2023-02-18
2155:2023-02-18
1898:References
1877:Manusmriti
1725:. . 2010.
1677:. Moscow:
1675:Lena Hades
1659:. Munich:
1512:Lena Hades
1181:übermensch
987:interested
902:his sister
859:Übermensch
852:Übermensch
761:April 2021
719:Übermensch
680:Third part
670:Übermensch
649:Übermensch
644:Übermensch
625:First part
556:immoralist
546:figure of
339:Übermensch
264:Wikisource
116:March 2022
86:newspapers
3089:Amor fati
3043:Ecce Homo
2895:Paintings
2488:233912690
2468:Paragraph
2380:171915841
2331:Ecce Homo
2292:229665706
2242:171729848
2023:, Penguin
1908:Citations
1634:, trans.
1616:, trans.
1602:, trans.
1582:, trans.
1551:, trans.
1537:, trans.
1506:The book
1412:in 1961.
1295:ambiguity
1257:Ecce Homo
1188:Reception
1168:untergang
1152:word-play
1115:Hölderlin
960:while at
711:mitleiden
584:Ecce Homo
548:Zoroaster
539:Ecce Homo
502:Ecce Homo
369:Ecce Homo
300:Zoroaster
221:Paperback
217:Hardcover
199:1883–1892
186:Publisher
3135:Last man
3125:Holy Lie
2863:" (1973)
2812:Analysis
2772:Last man
2755:Concepts
2706:LibriVox
2544:196, 422
2130:, Oxford
2108:, Oxford
1846:See also
1762:. 1995.
1748:. 1989.
1711:. 2008.
1681:. 2004.
1559:. 1954.
1448:shall be
1383:shall be
1253:—
1216:May 2021
1176:übergang
1120:Hyperion
1033:May 2021
980:Nihilism
958:Sanskrit
799:and the
620:Synopsis
581:—
576:idealist
568:morality
178:Language
27:TED 2023
3184:Related
2428:2709223
2052:2020597
1699:English
1628:. 2006.
1610:. 2005.
1596:. 2005.
1545:. 1909.
1519:English
1248:deepest
1244:beneath
1135:Emerson
1079:hearing
999:Ariadne
968:śūnyatā
962:Leipzig
904:in 1899
797:overman
544:Persian
477:Rapallo
453:in the
445:is the
403:Bildung
358:Origins
290:, is a
215:Print (
207:Germany
100:scholar
2887:(2017)
2879:(1974)
2871:(1973)
2856:(1908)
2848:(1896)
2842:(1896)
2823:(1995)
2804:(1888)
2788:Poetry
2640:". In
2550:
2517:
2486:
2426:
2388:721006
2386:
2378:
2300:773967
2298:
2290:
2240:
2230:
2196:", in
2050:
1858:Gathas
1820:
1794:German
1781:2005.
1715:
1685:
1643:German
1574:. 1976
1328:ironic
1282:Goethe
1276:Luther
1145:Wagner
1140:Essays
1125:Goethe
1107:Luther
932:desire
880:Goethe
795:, the
783:, 1906
733:Themes
599:. The
481:Zoagli
464:about
350:, and
346:, the
342:, the
278:German
248:
235:
181:German
156:Author
102:
95:
88:
81:
73:
2955:Works
2831:Music
2484:S2CID
2424:JSTOR
2376:S2CID
2288:S2CID
2238:S2CID
2048:JSTOR
1903:Notes
1373:From
1269:With
1163:unter
1130:Faust
1005:Style
842:Macht
838:Kraft
605:being
593:Aryan
506:whole
330:about
326:means
107:JSTOR
93:books
2548:ISBN
2515:ISBN
2228:ISBN
1818:ISBN
1737:OSHO
1713:ISBN
1683:ISBN
1655:and
1297:and
1279:and
1231:his
1172:lit.
1157:über
1133:and
1123:and
495:Nice
316:).
254:Text
219:and
79:news
2744:'s
2662:at
2507:doi
2476:doi
2416:doi
2368:doi
2280:doi
2220:doi
2040:doi
1884:or
1673:by
1320:in
1211:.
1137:'s
1127:'s
1117:'s
1028:.
925:why
803:".
756:.
634:".
508:of
389:53.
262:at
62:by
3287::
2580:^
2562:^
2546:.
2513:.
2482:.
2472:44
2470:.
2445:^
2422:.
2412:44
2410:.
2396:^
2382:.
2374:.
2364:50
2362:.
2358:.
2340:^
2308:^
2294:.
2286:.
2276:51
2274:.
2236:.
2226:.
2172:.
2146:.
2135:^
2113:^
2059:^
2046:.
1994:^
1888:).
1816:.
1770:.
1606:.
1489:.
1442::
1426::
1377::
1346:.
779:,
721:.
701:.
472:.
438:.
354:.
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2644:.
2627:.
2556:.
2523:.
2509::
2490:.
2478::
2430:.
2418::
2390:.
2370::
2302:.
2282::
2259:.
2244:.
2222::
2182:.
2158:.
2054:.
2042::
1834:.
1824:.
1789:.
1756:.
1733:.
1719:.
1689:.
1218:)
1214:(
1170:(
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1052:.
1048:"
1035:)
1031:(
763:)
759:(
380:.
276:(
223:)
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123:(
118:)
114:(
104:·
97:·
90:·
83:·
56:.
33:.
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