Thus Spoke Zarathustra: A Book for All and None (Modern Library) - Hardcover

Nietzsche, Friedrich

Hardcover

ISBN 10: 0679601759 ISBN 13: 9780679601753

Publisher: Modern Library, 1995

Synopsis

Friedrich Nietzsche's most accessible and influential philosophical work, misquoted, misrepresented, brilliantly original and enormously influential, Thus Spoke Zarathustra is translated from the German by R.J. Hollingdale in Penguin Classics. Nietzsche was one of the most revolutionary and subversive thinkers in Western philosophy, and Thus Spoke Zarathustra remains his most famous and influential work. It describes how the ancient Persian prophet Zarathustra descends from his solitude in the mountains to tell the world that God is dead and that the Superman, the human embodiment of divinity, is his successor. Nietzsche's utterance 'God is dead', his insistence that the meaning of life is to be found in purely human terms, and his doctrine of the Superman and the will to power were all later seized upon and unrecognisably twisted by, among others, Nazi intellectuals. With blazing intensity and poetic brilliance, Nietzsche argues that the meaning of existence is not to be found in religious pieties or meek submission to authority, but in an all-powerful life force: passionate, chaotic and free. Frederich Nietzsche (1844-1900) became the chair of classical philology at Basel University at the age of 24 until his bad health forced him to retire in 1879. He divorced himself from society until his final collapse in 1899 when he became insane. A powerfully original thinker, Nietzsche's influence on subsequent writers, such as George Bernard Shaw, D.H. Lawrence, Thomas Mann and Jean-Paul Sartre, was considerable. If you enjoyed Thus Spoke Zarathustra you might like Nietzsche's Beyond Good and Evil, also available in Penguin Classics. 'Enigmatic, vatic, emphatic, passionate, often breathtakingly insightful, his works together make a unique statement in the literature of European ideas' A. C. Grayling

About this title

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 11 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.

Walter Kaufmann was a philosopher and poet, as well as a renowned translator of Friedrich Nietzsche. His books include Nietzsche: Philosopher, Psychologist, Antichrist, From Shakespeare to Existentialism, and Existentialism: From Dostoevsky to Sartre. He was a Professor of Philosophy at Princeton University, where he taught after receiving his Ph.D. from Harvard in 1947 until his death in 1980. He held visiting appointments at many American and foreign universities, including Columbia, Cornell, Heidelberg, Jerusalem, and the Australian National University, and his books have been translated into Dutch, German, Italian, Japanese, and Spanish.

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From Kathleen M. Higgins and Robert C. Solomon’s Introduction to Thus Spoke Zarathustra

            Friedrich Nietzsche published the first part of his Also sprach Zarathustra (Thus Spoke Zarathustra) in 1883, and it became his best-known book. He considered it his most important work, and toward the end of his life he immodestly described it in Ecce Homo (1908) as the greatest present” that had been made to humanity so far. In the same book, he no less outrageously proclaims that it is not only the highest book there is . . . but it is also the deepest, born out of the innermost wealth of truth.” So we should not be surprised to find that Zarathustra is an extremely enigmatic and often pretentious work and by no means easy to understand or to classify. It is not clearly philosophy, or poetry, or prophecy, or satire. Sometimes it seems to be all of the above. It is also difficult because it is filled with learned allegories and allusions to the Bible, Plato, Shakespeare, Goethe’s Faust, Ludwig Feuerbach, Arthur Schopenhauer, Nietzsche’s former friend Richard Wagner, and others references that might not be readily recognizable by most contemporary readers. Zarathustra’s subtitle, A Book for All and None,” also sounds like a challenge, if not a direct affront, suggesting that while anyone might pick it up and read it, no one can really understand it. In the then anxious world of modern Europe, already preparing for the calamities and traumas of the twentieth century, Zarathustra would find itself curiously at home.

The basic format of Zarathustra is familiar. It tells a story in biblical style. Zarathustra is an epic that resembles no other book so much as the New Testament, a work that Nietzsche, who had originally intended to enter the ministry (and whose father and grandfathers had all been ministers), knew very well. Like Jesus in the New Testament, the titular character of Nietzsche’s book goes into solitude at the age of thirty and returns to humanity with a mission to share his wisdom with others, to challenge them to reform their lives. But like Jesus, Zarathustra is seriously misunderstood. The book thus chronicles the protagonist’s efforts and wanderings, his coming to understand who he is and what he stands for, by way of his interactions with the various and often odd characters he meets along the way.

Nevertheless, there are obvious and dramatic differences between Zarathustra and the Gospels. To begin with, unlike Jesus, who returns from solitude after forty days, Zarathustra enjoys solitude for ten years before beginning his mission. And while the story of Jesus is completed with his death and resurrection, Zarathustra’s story is never finished. Indeed, the book starts exactly as it begins, with Zarathustra’s leaving his mountain cave and descending once again to humanity. While Jesus is presented as enlightened throughout his teaching mission, Zarathustra matures only gradually. His whole story can be understood as an instance of the popular German genre of Bildungsroman that is, a novel chronicling the education of its protagonist. Most important, the gospel” that Zarathustra brings contrasts sharply with the teachings of Jesus. In Nietzsche’s version, Zarathustra utterly rejects the distinction between good and evil, and with it the basic premise of Judeo-Christian morality. He also denounces the otherworldly” outlook of Christianity, its emphasis on a better” life beyond this one. Zarathustra’s philosophy, summarized in a single phrase, is a celebration of what is this-worldly.” It is a yes-saying” to life, this life; for Zarathustra (like Nietzsche) thinks that there is no other. The combined allusions to and discrepancies from the New Testament in Zarathustra make it appropriate to think of it as a parody, although it should not be thought of just as satire, which ridicules its target. On the blasphemous side, however, Zarathustra is treated as a figure whose seriousness and importance are comparable to those of Jesus.

Many readers may not know that Nietzsche’s titular character is a very important historical religious figure. Zarathustra, also known as Zoroaster, probably lived in the seventh century b.c.e. (possibly from 628 to 551). He was a Persian who founded his own religion. Zoroastrianism, in turn, had a profound influence on both Judaism and Christianity. Zarathustra remained a fantasy figure in the West for many centuries, long before his writings were translated in the eighteenth century. Central to the teachings of the historical Zarathustra was the idea that the world is a stage on which cosmic moral forces, the power of good and the powers of evil, fight it out for dominance over humanity. This conflict between good and evil is central to both Judaism and Christianity, and given Nietzsche’s rejection of this dichotomy, it is highly significant as well as ironic that Nietzsche chose the supposed originator of that distinction as his central character and ostensibly as his spokesman. Nietzsche tells us in Ecce Homo that as the first to invent the opposition of good and evil, Zarathustra should be the first to recognize that it is a calamitous error,” for he has more experience and is more truthful than any other thinker. Nietzsche’s Zarathustra is the historical religious leader updated, offering insight into the modern world, as the original Zarathustra addressed the circumstances of his era.

One could argue that Nietzsche used his fictional Zarathustra much as Plato used his teacher, Socrates (who never wrote down his teachings), to express his own views. And given that Nietzsche had a doctorate in classical philology and taught the classics for many years, we should not be surprised to find that Nietzsche’s book makes extensive references to Plato’s dialogues and their hero. Socrates, along with Jesus, remained one of the focal points of Nietzsche’s philosophy from his first book to his last. Socrates is a figure of profound importance to the Western tradition. In Nietzsche’s first book, Die Geburt der Tragödie (1872; The Birth of Tragedy), he called Socrates the one vortex and turning-point” of Western culture. In one of his last books, Die Götzen-Dämmerung (1889; Twilight of the Idols), he devotes an entire chapter to The Problem of Socrates,” which is nothing less than the problem of Western civilization as such. In his life, Socrates was a self-styled gadfly to his contemporaries, provoking them to question their basic beliefs, which for the most part they held just because others held them too. His unrelenting challenge to common morals and public authority ultimately led to his being convicted on trumped-up charges and executed. Nietzsche’s Zarathustra is similarly devoted to challenging both common sense” and the authority of tradition, and he similarly arouses hatred in those committed to them.

About this edition

• Publisher: Modern Library
• Publication date: 1995
• ISBN 10: 0679601759
• ISBN 13: 9780679601753
• Binding: Hardcover
• Number of pages: 368