Thus Spoke Zarathustra

Friedrich Nietzsche

• Verlag: Laurus Book Society
• Jahr: 2020
• ISBN:
  9780599891708
• Auflage: 1
• Thema: Filosofía
• Thema: Libre albedrío y determinismo en filosofía

Thus Spoke Zarathustra: A Book for All and None is a philosophical novel by German philosopher Friedrich Nietzsche, composed in four parts written between 1883 and 1885 and published between 1883 and 1891.

Nietzsche spoke of "the death of God, " and foresaw the dissolution of traditional religion and metaphysics. Some interpreters of Nietzsche believe he embraced nihilism, rejected philosophical reasoning, and promoted a literary exploration of the human condition, while not being concerned with gaining truth and knowledge in the traditional sense of those terms. However, other interpreters of Nietzsche say that in attempting to counteract the predicted rise of nihilism, he was engaged in a positive program to reaffirm life, and so he called for a radical, naturalistic rethinking of the nature of human existence, knowledge, and morality. On either interpretation, it is agreed that he suggested a plan for “becoming what one is” through the cultivation of instincts and various cognitive faculties, a plan that requires constant struggle with one’s psychological and intellectual inheritances.

Laurus Book Society

554, आर, मिडक, रिबेल, टीटीसी इंदल एरिया, रबाले

मुंबई, महाराष्ट्र 400701

भारत

विश्व धरोहर को बढ़ावा देने के लिए महाविद्यालय के छात्रों द्वारा डिज़ाइन और प्रबंधित ऑनलाइन प्रकाशन केंद्र.

भारत में लौरस बुक सोसायटी, मुंबई द्वारा प्रकाशित.

© Laurus Book Society 2019

लेखकों के नैतिक अधिकारों पर जोर दिया गया है

डेटाबेस राइट लौरस बुक सोसायटी.

हमारी परियोजना शैक्षिक है और पुस्तकों की कीमतें इस परियोजना को जीवित रखने के लिए हैं! हमारी पुस्तकें दान या खरीदकर, आप मानव विरासत के विस्तार में भाग ले रहे हैं.

सभी अधिकार सुरक्षित। हेरिटेज बुक्स के लेखन में पूर्व अनुमति के बिना, या कानून के तहत स्पष्ट रूप से अनुमति दी गई शर्तों के तहत, इस प्रकाशन का कोई भी हिस्सा पुनर्प्राप्ति प्रणाली में संग्रहीत नहीं किया जा सकता है, या किसी भी रूप में या किसी भी माध्यम से प्रेषित किया जा सकता है। रिप्रोग्राफिक अधिकार संगठन। उपरोक्त के दायरे से बाहर प्रजनन से संबंधित पूछताछ को अधिकार विभाग, हेरिटेज बुक्स, को उपरोक्त पते पर भेजा जाना चाहिए. http://laurusbook.com

परियोजना का समर्थन करने के बारे में अधिक जानकारी के लिए आप हमारे संपर्क पृष्ठ पर भी जा सकते हैं।

आपको इस पुस्तक को किसी अन्य बंधन या आवरण में परिचालित नहीं करना चाहिए और आपको किसी परिचित पर भी यही शर्त लागू करनी चाहिए.

मौजूद डेटा

भारत में बुक किया गया

ISBN 10: 059989170X

ISBN 13: 9780599891708

About the author:

Thus Spake Zarathustra, also translated as Thus Spoke Zarathustra, treatise by Friedrich Nietzsche, written in four parts and published in German between 1883 and 1885 as Also sprach Zarathustra. The work is incomplete, according to Nietzsche’s original plan, but it is the first thorough statement of Nietzsche’s mature philosophy and the masterpiece of his career. It received little attention during his lifetime, but its influence since his death has been considerable in the arts as well as philosophy.

Written in the form of a prose narrative, Thus Spake Zarathustra offers the philosophy of its author through the voice of Zarathustra (based on the Persian prophet Zoroaster), who after years of meditation has come down from a mountain to offer his wisdom to the world. It is this work in which Nietzsche made his famous (and much misconstrued) statement that “God is dead” and in which he presented some of the most influential and well-known (and likewise misunderstood) ideas of his philosophy, including those of the Übermensch (“superman”) and the “will to power.”

Though this is essentially a work of philosophy, it is also a masterpiece of literature. The book is a combination of prose and poetry, including epigrams, dithyrambs, and parodies as well as sections of pure poetry.

NietzscheNietzsche was a German philosopher, essayist, and cultural critic. His writings on truth, morality, language, aesthetics, cultural theory, history, nihilism, power, consciousness, and the meaning of existence have exerted an enormous influence on Western philosophy and intellectual history.

Nietzsche spoke of "the death of God," and foresaw the dissolution of traditional religion and metaphysics. Some interpreters of Nietzsche believe he embraced nihilism, rejected philosophical reasoning, and promoted a literary exploration of the human condition, while not being concerned with gaining truth and knowledge in the traditional sense of those terms. However, other interpreters of Nietzsche say that in attempting to counteract the predicted rise of nihilism, he was engaged in a positive program to reaffirm life, and so he called for a radical, naturalistic rethinking of the nature of human existence, knowledge, and morality. On either interpretation, it is agreed that he suggested a plan for “becoming what one is” through the cultivation of instincts and various cognitive faculties, a plan that requires constant struggle with one’s psychological and intellectual inheritances.

Nietzsche claimed the exemplary human being must craft his/her own identity through self-realization and do so without relying on anything transcending that life—such as God or a soul. This way of living should be affirmed even were one to adopt, most problematically, a radical vision of eternity, one suggesting the "eternal recurrence" of all events. According to some commentators, Nietzsche advanced a cosmological theory of “will to power.” But others interpret him as not being overly concerned with working out a general cosmology. Questions regarding the coherence of Nietzsche's views--questions such as whether these views could all be taken together without contradiction, whether readers should discredit any particular view if proven incoherent or incompatible with others, and the like--continue to draw the attention of contemporary intellectual historians and philosophers.

Introduction by Mrs Förster-Nietzsche.

How Zarathustra Came into Being.

“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, toug...