Youth (1844–1868)Born on 15 October 1844, Nietzsche grew up in the town of (now part of ), near , in the . He was named after King , who turned 49 on the day of Nietzsche's birth (Nietzsche later dropped his middle name Wilhelm). Nietzsche's parents, (1813–1849), a and former teacher; and Franziska Nietzsche (''née'' Oehler) (1826–1897), married in 1843, the year before their son's birth. They had two other children: a daughter, , born in 1846; and a second son, Ludwig Joseph, born in 1848. Nietzsche's father died from a brain ailment in 1849; Ludwig Joseph died six months later at age two. The family then moved to , where they lived with Nietzsche's maternal grandmother and his father's two unmarried sisters. After the death of Nietzsche's grandmother in 1856, the family moved into their own house, now Nietzsche-Haus, a museum and Nietzsche study center. Nietzsche attended a boys' school and then a private school, where he became friends with Gustav Krug and Wilhelm Pinder, all three of whom came from highly respected families. Academic records from one of the schools attended by Nietzsche noted that he excelled in . In 1854, he began to attend Domgymnasium in Naumburg. Because his father had worked for the state (as a pastor) the now-fatherless Nietzsche was offered a to study at the internationally recognized (the claim that Nietzsche was admitted on the strength of his academic competence has been debunked: his grades were not near the top of the class). He studied there from 1858 to 1864, becoming friends with and Carl von Gersdorff. He also found time to work on poems and musical compositions. Nietzsche led "Germania", a music and literature club, during his summers in Naumburg. At Schulpforta, Nietzsche received an important grounding in languages— , , , and —so as to be able to read important s; he also experienced for the first time being away from his family life in a small-town conservative environment. His end-of-semester exams in March 1864 showed a 1in Religion and German; a 2a in Greek and Latin; a 2b in French, History, and Physics; and a "lackluster" 3in Hebrew and Mathematics. Nietzsche was an amateur composer. He composed several works for voice, piano, and violin beginning in 1858 at the Schulpforta in Naumburg when he started to work on musical compositions. was dismissive of Nietzsche's music, allegedly mocking a birthday gift of a piano composition sent by Nietzsche in 1871 to his wife Cosima. German conductor and pianist also described another of Nietzsche's pieces as "the most undelightful and the most antimusical draft on musical paper that I have faced in a long time". While at Schulpforta, Nietzsche pursued subjects that were considered unbecoming. He became acquainted with the work of the then almost-unknown poet , calling him "my favorite poet" and writing an in which he said that the mad poet raised consciousness to "the most sublime ideality". The teacher who corrected the essay gave it a good mark but commented that Nietzsche should concern himself in the future with healthier, more lucid, and more "German" writers. Additionally, he became acquainted with Ernst Ortlepp, an eccentric, blasphemous, and often poet who was found dead in a ditch weeks after meeting the young Nietzsche but who may have introduced Nietzsche to the music and writing of . Perhaps under Ortlepp's influence, he and a student named Richter returned to school drunk and encountered a teacher, resulting in Nietzsche's demotion from first in his class and the end of his status as a . After graduation in September 1864, Nietzsche began studying theology and classical philology at the in the hope of becoming a . For a short time, he and Deussen became members of the '' ''. After one semester (and to the anger of his mother), he stopped his theological studies and lost his faith. As early as his 1862 essay "Fate and History", Nietzsche had argued that historical research had discredited the central teachings of Christianity, but 's '' '' also seems to have had a profound effect on the young man. In addition, 's '' '' influenced young Nietzsche with its argument that people created God, and not the other way around. In June 1865, at the age of 20, Nietzsche wrote to his sister Elisabeth, who was deeply religious, a letter regarding his loss of faith. This letter contains the following statement:
Hence the ways of men part: if you wish to strive for peace of soul and pleasure, then believe; if you wish to be a devotee of truth, then inquire....Nietzsche subsequently concentrated on studying philology under Professor , whom he followed to the in 1865. There, he became close friends with his fellow student . Nietzsche's first philological publications appeared soon after. In 1865, Nietzsche thoroughly studied the works of . He owed the awakening of his philosophical interest to reading Schopenhauer's '' '' and later admitted that Schopenhauer was one of the few thinkers whom he respected, dedicating the essay " Schopenhauer as Educator" in the '' Untimely Meditations'' to him. In 1866, he read 's '' History of Materialism''. Lange's descriptions of 's anti-materialistic philosophy, the rise of European , Europe's increased concern with science, 's theory of , and the general rebellion against tradition and authority intrigued Nietzsche greatly. Nietzsche would ultimately argue the impossibility of an evolutionary explanation of the human aesthetic sense. In 1867, Nietzsche signed up for one year of voluntary service with the Prussian artillery division in Naumburg. He was regarded as one of the finest riders among his fellow recruits, and his officers predicted that he would soon reach the rank of . However, in March 1868, while of his horse, Nietzsche struck his chest against the pommel and tore two muscles in his left side, leaving him exhausted and unable to walk for months. Consequently, he turned his attention to his studies again, completing them in 1868. Nietzsche also met for the first time later that year.
Professor at Basel (1869–1878)In 1869, with Ritschl's support, Nietzsche received an offer to become a professor of at the in Switzerland. He was only 24 years old and had neither completed his doctorate nor received a teaching certificate (" "). He was awarded an honorary doctorate by in March 1869, again with Ritschl's support. Despite his offer coming at a time when he was considering giving up philology for science, he accepted. To this day, Nietzsche is still among the youngest of the tenured Classics professors on record. Nietzsche's 1870 projected , "Contribution toward the Study and the Critique of the Sources of Diogenes Laertius" ("Beiträge zur Quellenkunde und Kritik des Laertius Diogenes"), examined the origins of the ideas of .Anthony K. Jensen, Helmut Heit (eds.), ''Nietzsche as a Scholar of Antiquity'', A&C Black, 2014, p. 115. Though never submitted, it was later published as a ('congratulatory publication') in .Between 1868 and 1870, he published two other studies on Diogenes Laertius: ''On the Sources of Diogenes Laertius'' (''De Fontibus Diogenis Laertii'') Part I (1868) & Part II (1869); and ''Analecta Laertiana'' (1870). See Jensen and Heit (2014), p. 115. Before moving to Basel, Nietzsche renounced his Prussian citizenship: for the rest of his life he remained officially stateless. Nevertheless, Nietzsche served in the Prussian forces during the (1870–1871) as a medical . In his short time in the military, he experienced much and witnessed the traumatic effects of battle. He also contracted and . . 1901. ''Erinnerungen a Friedrich Nietzsche''. Leipzig: .Walter Kaufmann speculates that he might also have contracted at a brothel along with his other infections at this time. On returning to Basel in 1870, Nietzsche observed the establishment of the and 's subsequent policies as an outsider and with a degree of skepticism regarding their genuineness. His inaugural lecture at the university was " Homer and Classical Philology". Nietzsche also met Franz Overbeck, a professor of theology who remained his friend throughout his life. Afrikan Spir, a little-known Russian philosopher responsible for the 1873 ''Thought and Reality'' and Nietzsche's colleague, the famed historian Jacob Burckhardt, whose lectures Nietzsche frequently attended, began to exercise significant influence on him. Nietzsche had already met in Leipzig in 1868 and later Wagner's wife, Cosima. Nietzsche admired both greatly and during his time at Basel frequently visited Wagner's house in Tribschen in Canton of Lucerne, Lucerne. The Wagners brought Nietzsche into their most intimate circle—including Franz Liszt, of whom Nietzsche colloquially described: "Liszt or the art of running after women!" Nietzsche enjoyed the attention he gave to the beginning of the Bayreuth Festspielhaus, Bayreuth Festival. In 1870, he gave Cosima Wagner the manuscript of "The Genesis of the Tragic Idea" as a birthday gift. In 1872, Nietzsche published his first book, ''The Birth of Tragedy''. However, his colleagues within his field, including Ritschl, expressed little enthusiasm for the work in which Nietzsche eschewed the classical philologic method in favor of a more speculative approach. In his ''Philology of the Future'', Ulrich von Wilamowitz-Moellendorff damped the book's reception and increased its notoriety. In response, Rohde (then a professor in Kiel) and Wagner came to Nietzsche's defense. Nietzsche remarked freely about the isolation he felt within the philological community and attempted unsuccessfully to transfer to a position in philosophy at Basel. In 1873, Nietzsche began to accumulate notes that would be posthumously published as ''Philosophy in the Tragic Age of the Greeks''. Between 1873 and 1876, he published four separate long essays: " : the Confessor and the Writer", "On the Use and Abuse of History for Life", "Schopenhauer as Educator", and "Richard Wagner in Bayreuth". These four later appeared in a collected edition under the title '' Untimely Meditations''. The essays shared the orientation of a cultural critique, challenging the developing German culture suggested by Schopenhauer and Wagner. During this time in the circle of the Wagners, he met Malwida von Meysenbug and . He also began a friendship with Paul Rée who, in 1876, influenced him into dismissing the pessimism in his early writings. However, he was deeply disappointed by the Bayreuth Festival of 1876, where the banality of the shows and baseness of the public repelled him. He was also alienated by Wagner's championing of "German culture", which Nietzsche felt a contradiction in terms as well as by Wagner's celebration of his fame among the German public. All this contributed to his subsequent decision to distance himself from Wagner. With the publication in 1878 of ''Human, All Too Human'' (a book of s ranging from metaphysics to morality to religion), a new style of Nietzsche's work became clear, highly influenced by Afrikan Spir's ''Thought and Reality'' and reacting against the pessimistic philosophy of Wagner and Schopenhauer. Nietzsche's friendship with Deussen and Rohde cooled as well. In 1879, after a significant decline in health, Nietzsche had to resign his position at Basel. Since his childhood, various disruptive illnesses had plagued him, including moments of shortsightedness that left him nearly blind, migraine headaches, and violent indigestion. The 1868 riding accident and diseases in 1870 may have aggravated these persistent conditions, which continued to affect him through his years at Basel, forcing him to take longer and longer holidays until regular work became impractical.
Independent philosopher (1879–1888)Living off his pension from Basel and aid from friends, Nietzsche traveled frequently to find climates more conducive to his health and lived until 1889 as an independent author in different cities. He spent many summers in Sils Maria near St. Moritz in Switzerland. He spent his winters in the Italian cities of Genoa, Rapallo, and Turin and the French city of Nice. In 1881, when French conquest of Tunisia, France occupied Tunisia, he planned to travel to Tunis to view Europe from the outside but later abandoned that idea, probably for health reasons. Nietzsche occasionally returned to Naumburg to visit his family, and, especially during this time, he and Elisabeth Förster-Nietzsche, his sister had repeated periods of conflict and reconciliation. While in Genoa, Nietzsche's failing eyesight prompted him to explore the use of typewriters as a means of continuing to write. He is known to have tried using the Hansen Writing Ball#Sale and popular use, Hansen Writing Ball, a contemporary typewriter device. In the end, a past student of his, Heinrich Köselitz, Peter Gast, became a private secretary to Nietzsche. In 1876, Gast transcribed the crabbed, nearly illegible handwriting of Nietzsche's first time with Richard Wagner in Bayreuth. He subsequently transcribed and proofread the galleys for almost all of Nietzsche's work. On at least one occasion, on 23 February 1880, the usually poor Gast received 200 marks from their mutual friend, Paul Rée. Gast was one of the very few friends Nietzsche allowed to criticize him. In responding most enthusiastically to ''Thus Spoke Zarathustra, Also Sprach Zarathustra'' (Thus Spoke Zarathustra''
Insanity and death (1889–1900)On 3 January 1889, Nietzsche suffered a mental breakdown. Two policemen approached him after he caused a public disturbance in the streets of Turin. What happened remains unknown, but an often-repeated tale from shortly after his death states that Nietzsche witnessed the flogging of a horse at the other end of the Piazza Carlo Alberto, ran to the horse, threw his arms around its neck to protect it, then collapsed to the ground. In the following few days, Nietzsche sent short writings—known as the ''Wahnzettel'' (literally "Delusion notes")—to a number of friends including Cosima Wagner and Jacob Burckhardt. Most of them were signed "Dionysus", though some were also signed "der Gekreuzigte" meaning "the crucified one". To his former colleague Burckhardt, Nietzsche wrote:
I have had Caiaphas put in fetters. Also, last year I was crucified by the German doctors in a very drawn-out manner. Wilhelm II, German Emperor, Wilhelm, Otto von Bismarck, Bismarck, and all anti-Semites abolished.Additionally, he commanded the German emperor to go to Rome to be shot and summoned the European powers to take military action against Germany, writing also that the pope should be put in jail and that he, Nietzsche, created the world and was in the process of having all anti-Semites shot dead. On 6 January 1889, Burckhardt showed the letter he had received from Nietzsche to Overbeck. The following day, Overbeck received a similar letter and decided that Nietzsche's friends had to bring him back to Basel. Overbeck traveled to Turin and brought Nietzsche to a psychiatric clinic in Basel. By that time Nietzsche appeared fully in the grip of a serious mental illness, and his mother Franziska decided to transfer him to a clinic in Jena under the direction of Otto Binswanger. In January 1889, they proceeded with the planned release of ''Twilight of the Idols'', by that time already printed and bound. From November 1889 to February 1890, the art historian Julius Langbehn attempted to cure Nietzsche, claiming that the methods of the medical doctors were ineffective in treating Nietzsche's condition. Langbehn assumed progressively greater control of Nietzsche until his secretiveness discredited him. In March 1890, Franziska removed Nietzsche from the clinic and, in May 1890, brought him to her home in Naumburg. During this process Overbeck and Gast contemplated what to do with Nietzsche's unpublished works. In February, they ordered a fifty-copy private edition of ''Nietzsche contra Wagner'', but the publisher C. G. Naumann secretly printed one hundred. Overbeck and Gast decided to withhold publishing ''The Antichrist'' and ''Ecce Homo (book), Ecce Homo'' because of their more radical content. Nietzsche's reception and recognition enjoyed their first surge. In 1893, Nietzsche's sister Elisabeth returned from Nueva Germania in Paraguay following the suicide of her husband. She studied Nietzsche's works and, piece by piece, took control of their publication. Overbeck was dismissed and Gast finally co-operated. After the death of Franziska in 1897, Nietzsche lived in Weimar, where Elisabeth cared for him and allowed visitors, including Rudolf Steiner (who in 1895 had written ''Friedrich Nietzsche: a Fighter Against His Time,'' one of the first books praising Nietzsche), to meet her uncommunicative brother. Elisabeth employed Steiner as a tutor to help her to understand her brother's philosophy. Steiner abandoned the attempt after only a few months, declaring that it was impossible to teach her anything about philosophy. Nietzsche's insanity was originally diagnosed as tertiary syphilis, in accordance with a prevailing medical paradigm of the time. Although most commentators regard his breakdown as unrelated to his philosophy, Georges Bataille dropped dark hints ("'Man incarnate' must also go mad") and René Girard's postmortem psychoanalysis posits a worshipful rivalry with . Nietzsche had previously written, "All superior men who were irresistibly drawn to throw off the yoke of any kind of morality and to frame new laws had, if they were not actually mad, no alternative but to make themselves or pretend to be mad." (Daybreak, 14) The diagnosis of syphilis has since been challenged and a diagnosis of "bipolar disorder, manic-depressive illness with periodic psychosis followed by vascular dementia" was put forward by Cybulska prior to Schain's study. Leonard Sax suggested the slow growth of a right-sided retro-orbital meningioma as an explanation of Nietzsche's dementia; Orth and Trimble postulated frontotemporal dementia while other researchers have proposed a hereditary stroke disorder called CADASIL. Poisoning by mercury (element), mercury, a treatment for syphilis at the time of Nietzsche's death, has also been suggested. In 1898 and 1899, Nietzsche suffered at least two strokes. They partially paralyzed him, leaving him unable to speak or walk. He likely suffered from clinical hemiparesis/hemiplegia on the left side of his body by 1899. After contracting pneumonia in mid-August 1900, he had another stroke during the night of 24–25 August and died at about noon on 25 August. Elisabeth had him buried beside his father at the church in . His friend and secretary Gast gave his funeral oration, proclaiming: "Holy be your name to all future generations!" compiled ''The Will to Power (manuscript), The Will to Power'' from Nietzsche's unpublished notebooks and published it posthumously. Because his sister arranged the book based on her own conflation of several of Nietzsche's early outlines and took liberties with the material, the scholarly consensus has been that it does not reflect Nietzsche's intent. (For example, Elisabeth removed aphorism 35 of ''The Antichrist'', where Nietzsche rewrote a passage of the Bible.) Indeed, Mazzino Montinari, the editor of Nietzsche's ''Nachlass'', called it a forgery. Yet, the endeavour to rescue Nietzsche's reputation by discrediting ''The Will to Power'' often leads to a scepticism about the value of his late notes, even of the whole ''Nachlass''. People often forget the simple fact that the ''Nachlass'' and ''The Will to Power'' are two different things.
Citizenship, nationality and ethnicityGeneral commentators and Nietzsche scholars, whether emphasizing his cultural background or his language, overwhelmingly label Nietzsche as a "German philosopher". Others do not assign him a national category. Germany had not yet been unified into a nation-state, but Nietzsche was born a citizen of Prussia, which was mostly part of the German Confederation. His birthplace, , is in the modern German state of Saxony-Anhalt. When he accepted his post at Basel, Nietzsche applied for annulment of his Prussian citizenship. The official revocation of his citizenship came in a document dated 17 April 1869, and for the rest of his life he remained officially Statelessness, stateless. At least toward the end of his life, Nietzsche believed his ancestors were Polish people, Polish. He wore a signet ring bearing the Radwan coat of arms, traceable back to Szlachta, Polish nobility of medieval times and the surname "Nicki" of the Polish noble (szlachta) family bearing that coat of arms. Gotard Nietzsche, a member of the Nicki family, left Poland for Prussia. His descendants later settled in the Electorate of Saxony circa the year 1700. Nietzsche wrote in 1888, "My ancestors were Polish noblemen (Nietzky); the type seems to have been well preserved despite three generations of German mothers." At one point, Nietzsche becomes even more adamant about his Polish identity. "I am a pure-blooded Polish nobleman, without a single drop of bad blood, certainly not German blood." On yet another occasion, Nietzsche stated, "Germany is a great nation only because its people have so much Polish blood in their veins.... I am proud of my Polish descent." Nietzsche believed his name might have been Germanized, in one letter claiming, "I was taught to ascribe the origin of my blood and name to Polish noblemen who were called Niëtzky and left their home and nobleness about a hundred years ago, finally yielding to unbearable suppression: they were Protestants." Most scholars dispute Nietzsche's account of his family's origins. Hans von Müller debunked the genealogy put forward by Nietzsche's sister in favor of Polish noble heritage. Max Oehler, Nietzsche's cousin and curator of the Nietzsche Archive at Weimar, argued that all of Nietzsche's ancestors bore German names, including the wives' families. Oehler claims that Nietzsche came from a long line of German clergymen on both sides of his family, and modern scholars regard the claim of Nietzsche's Polish ancestry as "pure invention". Colli and Montinari, the editors of Nietzsche's assembled letters, gloss Nietzsche's claims as a "mistaken belief" and "without foundation." The name ''Nietzsche'' itself is not a Polish name, but an exceptionally common one throughout central Germany, in this and cognate forms (such as ''Nitsche'' and ''Nitzke''). The name derives from the forename ''Nikolaus,'' abbreviated to ''Nick''; assimilated with the Slavic ''Nitz''; it first became ''Nitsche'' and then ''Nietzsche''. It is not known why Nietzsche wanted to be thought of as Polish nobility. According to biographer R. J. Hollingdale, Nietzsche's propagation of the Polish ancestry myth may have been part of his "campaign against Germany". Nicholas D. More claims Nietzsche's claims of having an illustrious lineage were a parody on autobiographical conventions, and suspects ''Ecce Homo'', with its self-laudatory titles, such as "Why I Am So Wise", as being a work of satire.
Relationships and sexualityNietzsche never married. He proposed to Lou Andreas-Salomé, Lou Salomé three times and each time was rejected. One theory blames Salomé's view on sexuality as one of the reasons for her alienation from Nietzsche. As articulated in her 1898 novella ''Fenitschka,'' Salomé viewed the idea of sexual intercourse as prohibitive and marriage as a violation, with some suggesting that they indicated sexual repression and neurosis. Reflecting on unrequited love, Nietzsche considered that "indispensable ... to the lover is his unrequited love, which he would at no price relinquish for a state of indifference".This is how R. B. Pippin describes Nietzsche's views in ''The Persistence of Subjectivity'' (2005), p. 326. Deussen cited the episode of Cologne's brothel in February 1865 as instrumental to understanding the philosopher's way of thinking, mostly about women. Nietzsche was surreptitiously accompanied to a "call house" from which he clumsily escaped upon seeing "a half dozen apparitions dressed in sequins and veils." According to Deussen, Nietzsche "never decided to remain unmarried all his life. For him, women had to sacrifice themselves to the care and benefit of men." Nietzsche scholar has attempted to explain Nietzsche's life history and philosophy by claiming that he was homosexual. Köhler argues that Nietzsche's syphilis, which is "...usually considered to be the product of his encounter with a prostitute in a brothel in Cologne or , is equally likely. Some maintain that Nietzsche contracted it in a male brothel in Genoa." The acquisition of the infection from a homosexual brothel was confirmed by Sigmund Freud, who cited Otto Binswanger as his source. Köhler also suggests Nietzsche may have had a romantic relationship, as well as a friendship, with Paul Rée. There is the claim that Nietzsche's homosexuality was widely known in the Vienna Psychoanalytic Society, with Nietzsche's friend claiming that "he was a man who had never touched a woman." Köhler's views have not found wide acceptance among Nietzsche scholars and commentators. Allan Megill argues that, while Köhler's claim that Nietzsche was conflicted about his homosexual desire cannot simply be dismissed, "the evidence is very weak," and Köhler may be projecting twentieth-century understandings of sexuality on nineteenth-century notions of friendship. It is also known that Nietzsche frequented Heterosexuality, heterosexual brothels. Nigel Rodgers and Mel Thompson (writer), Mel Thompson have argued that continuous sickness and headaches hindered Nietzsche from engaging much with women. Yet they offer other examples in which Nietzsche expressed his affections to women, including Wagner's wife Cosima Wagner. Other scholars have argued that Köhler's sexuality-based interpretation is not helpful in understanding Nietzsche's philosophy. However, there are also those who stress that, if Nietzsche preferred men—with this preference constituting his Psychosexual development, psycho-sexual make-up—but could not admit his desires to himself, it meant he acted in conflict with his philosophy.
PhilosophyBecause of Nietzsche's evocative style and provocative ideas, his philosophy generates passionate reactions. His works remain controversial, due to varying interpretations and misinterpretations. In Western philosophy, Nietzsche's writings have been described as a case of free revolutionary thought, that is, revolutionary in its structure and problems, although not tied to any revolutionary project. His writings have also been described as a revolutionary project in which his philosophy serves as the foundation of a European cultural rebirth.
Apollonian and DionysianThe ''Apollonian and Dionysian'' is a two-fold philosophical concept, based on features of ancient Greek mythology: Apollo and Dionysus. This relationship takes the form of a dialectic. Even though the concept is famously related to ''The Birth of Tragedy,'' the poet Friedrich Hölderlin, Hölderlin had already spoken of it, and Johann Joachim Winckelmann, Winckelmann had talked of Dionysus, Bacchus. Nietzsche found in classical Athenian tragedy an art form that Transcendence (philosophy), transcended the pessimism found in the so-called Silenus#The wisdom of Silenus, wisdom of Silenus. The Greek spectators, by looking into the abyss of human suffering depicted by characters on stage, passionately and joyously affirmed life, finding it worth living. The main theme in ''The Birth of Tragedy'' is that the fusion of Dionysian and Apollonian ''Kunsttriebe'' ("artistic impulses") forms dramatic arts or tragedies. He argued that this fusion has not been achieved since the ancient Greek tragedians. Apollo represents harmony, progress, clarity, logic and the principle of individuation, whereas Dionysus represents disorder, intoxication, emotion, ecstasy and unity (hence the omission of the principle of individuation). Nietzsche used these two forces because, for him, the world of mind and order on one side, and passion and chaos on the other, formed principles that were fundamental to the Culture of Greece, Greek culture: the Apollonian a dreaming state, full of illusions; and Dionysian a state of intoxication, representing the liberations of instinct and dissolution of boundaries. In this mold, a man appears as the satyr. He is the horror of the annihilation of the principle of individuation, individuality and at the same time someone who delights in its destruction. Both of these principles are meant to represent Cognition, cognitive states that appear through art as the power of nature in man. Apollonian and Dionysian juxtapositions appear in the interplay of tragedy: the tragic hero of the drama, the main protagonist, struggles to make (Apollonian) order of his unjust and chaotic (Dionysian) fate, though he dies unfulfilled. Elaborating on the conception of Hamlet as an intellectual who cannot make up his mind, and is a living antithesis to the man of action, Nietzsche argues that a Dionysian figure possesses the knowledge that his actions cannot change the eternal balance of things, and it disgusts him enough not to act at all. Hamlet falls under this category—he glimpsed the supernatural reality through the Ghost, he has gained true knowledge and knows that no action of his has the power to change this. For the audience of such drama, this tragedy allows them to sense what Nietzsche called the ''Primordial Unity,'' which revives Dionysian nature. He describes primordial unity as the increase of strength, the experience of fullness and plenitude bestowed by wikt:frenzy#Noun, frenzy. Frenzy acts as intoxication and is crucial for the Physiology, physiological condition that enables the creation of any art. Stimulated by this state, a person's artistic will is enhanced:
In this state one enriches everything out of one's own fullness: whatever one sees, whatever wills is seen swelled, taut, strong, overloaded with strength. A man in this state transforms things until they mirror his power—until they are reflections of his perfection. This having to transform into perfection is—art.Nietzsche is adamant that the works of Aeschylus and Sophocles represent the apex of artistic creation, the true realization of tragedy; it is with Euripides, that tragedy begins its ''Untergang'' (literally 'going under' or 'downward-way;' meaning decline, deterioration, downfall, death, etc.). Nietzsche objects to Euripides' use of Socratic method, Socratic rationalism and morality in his tragedies, claiming that the infusion of ethics and reason robs tragedy of its foundation, namely the fragile balance of the Dionysian and Apollonian. emphasized reason to such a degree that he diffused the value of myth and suffering to human knowledge. Plato continued along this path in his dialogues, and the modern world eventually inherited reason at the expense of artistic impulses found in the Apollonian and Dionysian dichotomy. He notes that without the Apollonian, the Dionysian lacks the form and structure to make a coherent piece of art, and without the Dionysian, the Apollonian lacks the necessary vitality and passion. Only the fertile interplay of these two forces brought together as an art represented the best of Greek tragedy. An example of the impact of this idea can be seen in the book ''Patterns of Culture,'' where anthropologist Ruth Benedict acknowledges Nietzschean opposites of "Apollonian" and "Dionysian" as the stimulus for her thoughts about Native American cultures. Carl Jung has written extensively on the dichotomy in ''Psychological Types''. Michel Foucault commented that his own book ''Madness and Civilization'' should be read "under the sun of the great Nietzschean inquiry". Here Foucault referenced Nietzsche's description of the birth and death of tragedy and his explanation that the subsequent tragedy of the Western world was the refusal of the tragic and, with that, refusal of the sacred. Painter Mark Rothko was influenced by Nietzsche's view of tragedy presented in ''The Birth of Tragedy.''
PerspectivismNietzsche claimed the death of God would eventually lead to the loss of any universal perspective on things and any coherent sense of objective truth. Nietzsche rejected the idea of objective reality, arguing that knowledge is Contingency (philosophy), contingent and conditional, relative to various fluid perspectives or interests. This leads to constant reassessment of rules (i.e., those of philosophy, the scientific method, etc.) according to the circumstances of individual perspectives. This view has acquired the name '' .'' In ''Thus Spoke Zarathustra, Also Sprach Zarathustra,'' Nietzsche proclaimed that a table of values hangs above every great person. He pointed out that what is common among different peoples is the act of esteeming, of creating values, even if the values are different from one person to the next. Nietzsche asserted that what made people great was not the content of their beliefs, but the act of valuing. Thus the values a community strives to articulate are not as important as the collective will to see those values come to pass. The willingness is more essential than the merit of the goal itself, according to Nietzsche. "A thousand goals have there been so far", says Zarathustra, "for there are a thousand peoples. Only the yoke for the thousand necks is still lacking: the one goal is lacking. Humanity still has no goal." Hence, the title of the aphorism, "On The Thousand And One Goal". The idea that one value-system is no more worthy than the next, although it may not be directly ascribed to Nietzsche, has become a common premise in modern social science. Max Weber and Martin Heidegger absorbed it and made it their own. It shaped their philosophical and cultural endeavors, as well as their political understanding. Weber, for example, relied on Nietzsche's perspectivism by maintaining that objectivity is still possible—but only after a particular perspective, value, or end has been established. Among his critique of traditional philosophy of Immanuel Kant, Kant, René Descartes, Descartes, and Plato in ''Beyond Good and Evil,'' Nietzsche attacked the ''thing in itself'' and ''cogito ergo sum'' ("I think, therefore I am") as Falsifiability, unfalsifiable beliefs based on naive acceptance of previous notions and fallacy, fallacies. Philosopher Alasdair MacIntyre put Nietzsche in a high place in the history of philosophy. While criticizing nihilism and Nietzsche together as a sign of general decay, he still commended him for recognizing psychological motives behind Kant and David Hume, Hume's moral philosophy:
For it was Nietzsche's historic achievement to understand more clearly than any other philosopher ... not only that what purported to be appeals of Objectivity (philosophy), objectivity were in fact expressions of subjective will, but also the nature of the problems that this posed for philosophy.
Slave revolt in moralsIn ''Beyond Good and Evil'' and ''On the Genealogy of Morality,'' Nietzsche's Genealogy (philosophy), genealogical account of the development of modern moral systems occupies a central place. For Nietzsche, a fundamental shift took place during the human history from thinking in terms of "good and bad" toward "good and evil". The initial form of morality was set by a warrior Aristocracy (class), aristocracy and other ruling castes of ancient civilizations. Aristocratic values of good and bad coincided with and reflected their relationship to lower castes such as slaves. Nietzsche presented this "master morality" as the original system of morality—perhaps best associated with Homeric Greece. To be "good" was to be happy and to have the things related to happiness: wealth, strength, health, power, etc. To be "bad" was to be like the slaves over whom the aristocracy ruled: poor, weak, sick, pathetic—objects of pity or disgust rather than hatred. "Slave morality" developed as a reaction to master morality. Value emerges from the contrast between good and evil: good being associated with other-worldliness, charity, piety, restraint, meekness, and submission; while evil is worldly, cruel, selfish, wealthy, and aggressive. Nietzsche saw slave morality as pessimistic and fearful, its values emerging to improve the self-perception of slaves. He associated slave morality with the Jewish and Christian traditions, as it is born out of the ''ressentiment'' of slaves. Nietzsche argued that the idea of equality allowed slaves to overcome their own conditions without despising themselves. By denying the inherent inequality of people—in success, strength, beauty, and intelligence—slaves acquired a method of escape, namely by generating new values on the basis of rejecting master morality, which frustrated them. It was used to overcome the slave's sense of inferiority before their (better-off) masters. It does so by making out slave weakness, for example, to be a matter of choice, by relabeling it as "meekness". The "good man" of master morality is precisely the "evil man" of slave morality, while the "bad man" is recast as the "good man". Nietzsche saw slave morality as a source of the nihilism that has overtaken Europe. Modern Europe and Christianity exist in a hypocritical state due to a tension between master and slave morality, both contradictory values determining, to varying degrees, the values of most Europeans (who are "motley"). Nietzsche called for exceptional people not to be ashamed in the face of a supposed morality-for-all, which he deems to be harmful to the flourishing of exceptional people. He cautioned, however, that morality, per se, is not bad; it is good for the masses and should be left to them. Exceptional people, on the other hand, should follow their own "inner law". A favorite motto of Nietzsche, taken from Pindar, reads: "Become what you are." A long-standing assumption about Nietzsche is that he preferred master over slave morality. However, eminent Nietzsche scholar Walter Kaufmann rejected this interpretation, writing that Nietzsche's analyses of these two types of morality were used only in a descriptive ethics, descriptive and historic sense; they were not meant for any kind of acceptance or glorification. On the other hand, Nietzsche called master morality "a higher order of values, the noble ones, those that say Yes to life, those that guarantee the future". Just as "there is an order of rank between man and man", there is also an order of rank "between morality and morality". Nietzsche waged a philosophic war against the slave morality of Christianity in his "revaluation of all values" to bring about the victory of a new master morality that he called the "philosophy of the future" (''Beyond Good and Evil'' is subtitled ''Prelude to a Philosophy of the Future''). In ''The Dawn (book), Daybreak,'' Nietzsche began his "Campaign against Morality". He called himself an "immoralist" and harshly criticized the prominent moral philosophies of his day: Christianity, Kantianism, and utilitarianism. Nietzsche's concept "God is dead" applies to the doctrines of Christendom, though not to all other faiths: he claimed that Buddhism is a successful religion that he complimented for fostering critical thought. Still, Nietzsche saw his philosophy as a counter-movement to nihilism through appreciation of art: Nietzsche claimed that the Christian faith as practiced was not a proper representation of Jesus' teachings, as it forced people merely to believe in the way of Jesus but not to act as Jesus did; in particular, his example of refusing to judge people, something that Christians constantly did. He condemned institutionalized Christianity for emphasizing a morality of pity (''Mitleid''), which assumes an inherent illness in society: In ''Ecce Homo (book), Ecce Homo'' Nietzsche called the establishment of moral systems based on a dichotomy of good and evil a "calamitous error", and wished to initiate a transvaluation of values, re-evaluation of the Value (ethics), values of the Christian world. He indicated his desire to bring about a new, more naturalistic source of value in the vital impulses of life itself. While Nietzsche attacked the principles of Judaism, he was not antisemitic: in his work ''On the Genealogy of Morality,'' he explicitly condemned antisemitism and pointed out that his attack on Judaism was not an attack on contemporary Jewish people but specifically an attack upon the ancient Jewish priesthood who he claimed antisemitic Christians paradoxically based their views upon. An Israeli historian who performed a statistical analysis of everything Nietzsche wrote about Jews claims that cross-references and context make clear that 85% of the negative comments are attacks on Christian doctrine or, sarcastically, on Richard Wagner. Nietzsche felt that modern antisemitism was "despicable" and contrary to European ideals. Its cause, in his opinion, was the growth in European nationalism and the endemic "jealousy and hatred" of Jewish success. He wrote that Jews should be thanked for helping uphold a respect for the philosophies of ancient Greece, and for giving rise to "the noblest human being (Christ), the purest philosopher (Baruch Spinoza), the mightiest book, and the most effective moral code in the world".Nietzsche, Friedrich.  1986. ''Human, All Too Human: A Book for Free Spirits''. University of Nebraska Press. p. 231.
Death of God and nihilismThe statement "God is dead," occurring in several of Nietzsche's works (notably in ''The Gay Science''), has become one of his best-known remarks. On the basis of it, many commentators regard Nietzsche as an atheism, atheist; others (such as Kaufmann) suggest that this statement reflects a more subtle understanding of divinity. Scientific developments and the increasing secularization of Europe had effectively 'killed' the Abrahamic God, who had served as the basis for meaning and value in the West for more than a thousand years. The death of God may lead beyond bare perspectivism to outright , the belief that nothing has any inherent importance and that life lacks purpose. Nietzsche believed that Christian moral doctrine provides people with Intrinsic value (ethics), intrinsic value, belief in God (which Theodicy, justifies the evil in the world), and a basis for objectivity (philosophy), objective knowledge. In constructing a world where objective knowledge is possible, Christianity is an antidote to a primal form of nihilism—the despair of meaninglessness. As Martin Heidegger, Heidegger put the problem, "If God as the supra sensory ground and goal of all reality is dead if the supra sensory world of the ideas has suffered the loss of its obligatory and above it its vitalizing and upbuilding power, then nothing more remains to which man can cling and by which he can orient himself." One such reaction to the loss of meaning is what Nietzsche called ''passive nihilism,'' which he recognized in the pessimism, pessimistic philosophy of Arthur Schopenhauer, Schopenhauer. Schopenhauer's doctrine—which Nietzsche also referred to as Buddhism in the West#Philosophical interest, Western Buddhism—advocates separating oneself from will and desires to reduce suffering. Nietzsche characterized this Asceticism, ascetic attitude as a "will to nothingness". Life turns away from itself as there is nothing of value to be found in the world. This moving away of all value in the world is characteristic of the nihilist, although, in this, the nihilist appears to be inconsistent; this "will to nothingness" is still a (disavowed) form of willing. Nietzsche approached the problem of nihilism as a deeply personal one, stating that this problem of the modern world had "become conscious" in him. Furthermore, he emphasized the danger of nihilism and the possibilities it offers, as seen in his statement that "I praise, I do not reproach, [nihilism's] arrival. I believe it is one of the greatest crises, a moment of the deepest self-reflection of humanity. Whether man recovers from it, whether he becomes a master of this crisis, is a question of his strength!" According to Nietzsche, it is only when nihilism is ''overcome'' that a culture can have a true foundation on which to thrive. He wished to hasten its coming only so that he could also hasten its ultimate departure. Heidegger interpreted the death of God with what he explained as the death of metaphysics. He concluded that metaphysics has reached its potential and that the ultimate fate and downfall of metaphysics was proclaimed with the statement "God is dead."
Will to powerA basic element in Nietzsche's philosophical outlook is the " " (''der Wille zur Macht''), which he maintained provides a basis for understanding human behavior—more so than competing explanations, such as the ones based on pressure for adaptation or survival. As such, according to Nietzsche, the drive for conservation appears as the major motivator of human or animal behavior only in exceptions, as the general condition of life is not one of a 'struggle for existence.' More often than not, self-conservation is a consequence of a creature's will to exert its strength on the outside world. In presenting his theory of human behavior, Nietzsche also addressed and attacked concepts from philosophies then popularly embraced, such as Schopenhauer's notion of an aimless will or that of utilitarianism. Utilitarians claim that what moves people is the desire to be happy and accumulate pleasure in their lives. But such a conception of happiness Nietzsche rejected as something limited to, and characteristic of, the bourgeois lifestyle of the English society, and instead put forth the idea that happiness is not an aim ''per se''. It is a consequence of overcoming hurdles to one's actions and the fulfillment of the will. Related to his theory of the will to power is his speculation, which he did not deem final, regarding the reality of the physical world, including inorganic matter—that, like man's affections and impulses, the material world is also set by the dynamics of a form of the will to power. At the core of his theory is a rejection of atomism—the idea that matter is composed of stable, indivisible units (atoms). Instead, he seemed to have accepted the conclusions of Ruđer Bošković, who explained the qualities of matter as a result of an interplay of forces.Nietzsche comments in many notes about the matter being a hypothesis drawn from the metaphysics of substance. Whitlock, G. 1996. "Roger Boscovich, Benedict de Spinoza and Friedrich Nietzsche: The Untold Story." ''Nietzsche-Studien'' 25. p. 207. One study of Nietzsche defines his fully developed concept of the will to power as "the element from which derive both the quantitative difference of related forces and the quality that devolves into each force in this relation" revealing the will to power as "the principle of the synthesis of forces". Of such forces Nietzsche said they could perhaps be viewed as a primitive form of the will. Likewise, he rejected the view that the movement of bodies is ruled by inexorable laws of nature, positing instead that movement was governed by the power relations between bodies and forces. Other scholars disagree that Nietzsche considered the material world to be a form of the will to power: Nietzsche thoroughly criticized metaphysics, and by including the will to power in the material world, he would simply be setting up a new metaphysics. Other than Aphorism 36 in ''Beyond Good and Evil,'' where he raised a question regarding will to power as being in the material world, they argue, it was only in his notes (unpublished by himself), where he wrote about a metaphysical will to power. And they also claim that Nietzsche directed his landlord to burn those notes in 1888 when he left Sils Maria. According to these scholars, the "burning" story supports their thesis that Nietzsche rejected his project on the will to power at the end of his lucid life. However, a recent study (Huang 2019) shows that although it is true that in 1888 Nietzsche wanted some of his notes burned, this indicates little about his project on the will to power, not only because only 11 "aphorisms" saved from the flames were ultimately incorporated into ''The Will to Power'' (this book contains 1067 "aphorisms"), but also because these abandoned notes mainly focus on topics such as the critique of morality while touching upon the "feeling of power" only once.
Eternal return"Eternal return" (also known as "eternal recurrence") is a hypothetical concept that posits that the universe has been recurring, and will continue to recur, for an infinite number of times across infinite time or space. It is a purely physics, physical concept, involving no supernatural reincarnation, but the return of beings in the same bodies. Nietzsche first proposed the idea of eternal return in a parable in Section 341 of ''The Gay Science'', and also in the chapter "Of the Vision and the Riddle" in ''Thus Spoke Zarathustra'', among other places. Nietzsche considered it as potentially "horrifying and paralyzing", and said that its burden is the "heaviest weight" imaginable ("'' das schwerste Gewicht''"). The wish for the eternal return of all events would mark the ultimate affirmation of life, a reaction to Arthur Schopenhauer, Schopenhauer's praise of denying the will-to-live. To comprehend eternal recurrence, and to not only come to peace with it but to embrace it, requires ''amor fati'', "love of fate". As Heidegger pointed out in his lectures on Nietzsche, Nietzsche's first mention of eternal recurrence presents this concept as a Thought experiment, hypothetical ''question'' rather than stating it as fact. According to Heidegger, it is the burden imposed by the ''question'' of eternal recurrence—whether it could possibly be true—that is so significant in modern thought: "The way Nietzsche here patterns the first communication of the thought of the 'greatest burden' [of eternal recurrence] makes it clear that this 'thought of thoughts' is at the same time 'the most burdensome thought.'" Nietzsche suggests that the universe is recurring over infinite time and space and that different versions of events that have occurred in the past may take place again, hence "all configurations that have previously existed on this earth must yet meet". With each repeat of events is the hope that some knowledge or awareness is gained to better the individual, hence "And thus it will happen one day that a man will be born again, just like me and a woman will be born, just like Mary—only that it is hoped to be that the head of this man may contain a little less foolishness...." Alexander Nehamas writes in ''Nietzsche: Life as Literature'' of three ways of seeing the eternal recurrence: # "My life will recur in exactly identical fashion:" this expresses a totally Fatalism, fatalistic approach to the idea; # "My life may recur in exactly identical fashion:" This second view conditionally asserts cosmology, but fails to capture what Nietzsche refers to in ''The Gay Science'', p. 341; and finally, # "If my life were to recur, then it could recur only in identical fashion." Nehamas shows that this interpretation exists totally independently of physics and does not presuppose the truth of cosmology. Nehamas concluded that, if individuals constitute themselves through their actions, they can only maintain themselves in their current state by living in a recurrence of past actions (Nehamas, 153). Nietzsche's thought is the negation of the idea of a history of salvation.
ÜbermenschAnother concept important to understanding Nietzsche is the ''Übermensch'' (Superman). Writing about nihilism in ''Thus Spoke Zarathustra, Also Sprach Zarathustra'', Nietzsche introduced an ''Übermensch''. According to Laurence Lampert, "the death of God must be followed by a long twilight of piety and nihilism (II. 19; III. 8). Zarathustra's gift of the overman is given to mankind not aware of the problem to which the overman is the solution." Zarathustra presents the ''Übermensch'' as the creator of new values, and he appears as a solution to the problem of the death of God and nihilism. The ''Übermensch'' does not follow the morality of common people since that favors mediocrity but rises above the notion of good and evil and above the "Herd behavior, herd". In this way Zarathustra proclaims his ultimate goal as the journey towards the state of the ''Übermensch''. He wants a kind of spiritual evolution of self-awareness and overcoming of traditional views on morality and justice that stem from the superstition beliefs still deeply rooted or related to the notion of God and Christianity. From ''Thus Spoke Zarathustra'' (Zarathustra's Prologue; pp 9-11): Zarathustra contrasts the ''Übermensch'' with the last man of egalitarian modernity (the most obvious example being democracy), an alternative goal humanity might set for itself. The last man is possible only by mankind's having bred an Apathy, apathetic creature who has no great passion or commitment, who is unable to dream, who merely earns his living and keeps warm. This concept appears only in ''Thus Spoke Zarathustra'', and is presented as a condition that would render the creation of the ''Übermensch'' impossible. Some have suggested that the eternal return is related to the ''Übermensch'', since willing the eternal return of the same is a necessary step if the ''Übermensch'' is to create new values untainted by the spirit of gravity or asceticism. Values involve a rank-ordering of things, and so are inseparable from approval and disapproval, yet it was dissatisfaction that prompted men to seek refuge in other-worldliness and embrace other-worldly values. It could seem that the ''Übermensch'', in being devoted to any values at all, would necessarily fail to create values that did not share some bit of asceticism. Willing the eternal recurrence is presented as accepting the existence of the low while still recognizing it as the low, and thus as overcoming the spirit of gravity or asceticism. One must have the strength of the ''Übermensch'' to will the eternal recurrence. Only the ''Übermensch'' will have the strength to fully accept all of his past life, including his failures and misdeeds, and to truly will their eternal return. This action nearly kills Zarathustra, for example, and most human beings cannot avoid other-worldliness because they really are sick, not because of any choice they made. The Nazis attempted to incorporate the concept into their ideology by means of taking Nietzsche's figurative form of speech and creating a literal superiority over other ethnicities. After his death, became the curator and editor of her brother's manuscripts. She reworked Nietzsche's unpublished writings to fit her own German nationalism#1871 to World War I, 1914–1918, German nationalist ideology while often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly philosophy of Friedrich Nietzsche#Nietzsche's criticism of anti-Semitism and nationalism, opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with and ;Jacob Golomb, Golomb, Jacob, and Robert S. Wistrich, eds. 2002. ''Nietzsche, Godfather of Fascism?: On the Uses and Abuses of a Philosophy''. Princeton, NJ: Princeton University Press. 20th-century scholars contested this interpretation of his work and corrected editions of his writings were soon made available. Although Nietzsche has famously been misrepresented as a predecessor to Nazism, he criticized anti-Semitism, pan-Germanism and, to a lesser extent, nationalism. Thus, he broke with his editor in 1886 because of his opposition to his editor's anti-Semitic stances, and his rupture with , expressed in ''The Case of Wagner'' and ''Nietzsche contra Wagner,'' both of which he wrote in 1888, had much to do with Wagner's endorsement of pan-Germanism and anti-Semitism—and also of his rallying to Christianity. In a 29 March 1887 letter to Theodor Fritsch, Nietzsche mocked anti-Semites, Fritsch, Eugen Dühring, Wagner, Ebrard, Adolf Wahrmund, Wahrmund, and the leading advocate of pan-Germanism, Paul de Lagarde, who would become, along with Wagner and Houston Chamberlain, the main official influences of . This 1887 letter to Fritsch ended by: "And finally, how do you think I feel when the name Zarathustra is mouthed by anti-Semites?" In contrast to these examples, Nietzsche's close friend Franz Overbeck recalled in his memoirs, "When he speaks frankly, the opinions he expresses about Jews go, in their severity, beyond any anti-Semitism. The foundation of his anti-Christianity is essentially anti-Semitic."
Critique of mass cultureFriedrich Nietzsche held a pessimistic view of modern society and culture. He believed the press and mass culture led to conformity, brought about mediocrity, and the lack of intellectual progress was leading to the decline of the human species. In his opinion, some people would be able to become superior individuals through the use of will power. By rising above mass culture, those persons would produce higher, brighter, and healthier human beings.
Reading and influenceA trained philologist, Nietzsche had a thorough knowledge of Greek philosophy. He read Immanuel Kant, Kant, Plato, John Stuart Mill, Mill, Arthur Schopenhauer, Schopenhauer and Afrikan Spir, Spir, who became the main opponents in his philosophy, and later engaged, via the work of Kuno Fischer in particular, with the thought of Baruch Spinoza, whom he saw as his "precursor" in many respects but as a personification of the "ascetic ideal" in others. However, Nietzsche referred to Kant as a "moral fanatic", Plato as "boring", Mill as a "blockhead", and of Spinoza, he asked: "How much of personal timidity and vulnerability does this masquerade of a sickly recluse betray?" He likewise expressed contempt for British author George Eliot. Nietzsche's philosophy, while innovative and revolutionary, was indebted to many predecessors. While at Basel, Nietzsche lectured on pre-Platonic philosophers for several years, and the text of this lecture series has been characterized as a "lost link" in the development of his thought. "In it, concepts such as the will to power, the eternal return of the same, the overman, gay science, self-overcoming and so on receive rough, unnamed formulations and are linked to specific pre-Platonic, especially Heraclitus, who emerges as a pre-Platonic Nietzsche." The pre-Socratic thinker Heraclitus was known for rejecting the concept of being as a constant and eternal principle of the universe and embracing "flux" and incessant change. His symbolism of the world as "child play" marked by amoral spontaneity and lack of definite rules was appreciated by Nietzsche. Due to his Heraclitean sympathies, Nietzsche was also a vociferous critic of Parmenides, who, in contrast to Heraclitus, viewed the world as a single, unchanging Being. In his ''Egotism in German Philosophy'', George Santayana, Santayana claimed that Nietzsche's whole philosophy was a reaction to Schopenhauer. Santayana wrote that Nietzsche's work was "an emendation of that of Schopenhauer. The will to live would become the will to dominate; pessimism founded on reflection would become optimism founded on courage; the suspense of the will in contemplation would yield to a more biological account of intelligence and taste; finally in the place of pity and asceticism (Schopenhauer's two principles of morals) Nietzsche would set up the duty of asserting the will at all costs and being cruelly but beautifully strong. These points of difference from Schopenhauer cover the whole philosophy of Nietzsche." Nietzsche expressed admiration for 17th-century French moralists such as François de La Rochefoucauld (writer), La Rochefoucauld, Jean de La Bruyère, La Bruyère and Luc de Clapiers, marquis de Vauvenargues, Vauvenargues, as well as for Stendhal. The organicism of Paul Bourget influenced Nietzsche, as did that of Rudolf Virchow and Alfred Espinas. In 1867 Nietzsche wrote in a letter that he was trying to improve his German style of writing with the help of Gotthold Ephraim Lessing, Lessing, Georg Christoph Lichtenberg, Lichtenberg and Schopenhauer. It was probably Lichtenberg (along with Paul Rée) whose aphoristic style of writing contributed to Nietzsche's own use of . Nietzsche early learned of Darwinism through .Note sur Nietzsche et Lange: "Le retour éternel"
Reception and legacyNietzsche's works did not reach a wide readership during his active writing career. However, in 1888 the influential Danish critic Georg Brandes aroused considerable excitement about Nietzsche through a series of lectures he gave at the University of Copenhagen. In the years after Nietzsche's death in 1900, his works became better known, and readers have responded to them in complex and sometimes controversial ways. Many Germans eventually discovered his appeals for greater individualism and personality development in ''Thus Spoke Zarathustra'', but responded to them divergently. He had some following among left-wing Germans in the 1890s; in 1894–1895 German conservatives wanted to ban his work as subversive. During the late 19th century Anarchism and Friedrich Nietzsche, Nietzsche's ideas were commonly associated with anarchist movements and appear to have had influence within them, particularly in France and the United States. H.L. Mencken produced the first book on Nietzsche in English in 1907, ''The Philosophy of Friedrich Nietzsche'', and in 1910 a book of translated paragraphs from Nietzsche, increasing knowledge of his philosophy in the United States. Nietzsche is known today as a precursor to , and Postmodern philosophy, postmodernism. W. B. Yeats and Arthur Symons described Nietzsche as the intellectual heir to William Blake. Symons went on to compare the ideas of the two thinkers in ''The Symbolist Movement in Literature'', while Yeats tried to raise awareness of Nietzsche in Ireland. A similar notion was espoused by W. H. Auden who wrote of Nietzsche in his ''New Year Letter'' (released in 1941 in ''The Double Man (book), The Double Man''): "O masterly debunker of our liberal fallacies ... all your life you stormed, like your English forerunner Blake." Nietzsche made an impact on composers during the 1890s. Writer Donald Mitchell (writer), Donald Mitchell noted that Gustav Mahler was "attracted to the poetic fire of Zarathustra, but repelled by the intellectual core of its writings". He also quoted Mahler himself, and adds that he was influenced by Nietzsche's conception and affirmative approach to nature, which Mahler presented in his Symphony No. 3 (Mahler), Third Symphony using Zarathustra's roundelay. Frederick Delius produced a piece of choral music, ''A Mass of Life'', based on a text of ''Thus Spoke Zarathustra'', while Richard Strauss (who also based his Also sprach Zarathustra (Strauss), ''Also sprach Zarathustra'' on the same book), was only interested in finishing "another chapter of symphonic autobiography". Famous writers and poets influenced by Nietzsche include André Gide, August Strindberg, Robinson Jeffers, Pío Baroja, D.H. Lawrence, Edith Södergran and Yukio Mishima. Nietzsche was an early influence on the poetry of Rainer Maria Rilke. Knut Hamsun counted Nietzsche, along with August Strindberg, Strindberg and Dostoyevsky, as his primary influences. Author Jack London wrote that he was more stimulated by Nietzsche than by any other writer. Critics have suggested that the character of David Grief in ''A Son of the Sun (novel), A Son of the Sun'' was based on Nietzsche. Nietzsche's influence on Muhammad Iqbal is most evidenced in ''The Secrets of the Self, Asrar-i-Khudi'' (''The Secrets of the Self''). Wallace Stevens was another reader of Nietzsche, and elements of Nietzsche's philosophy were found throughout Stevens's poetry collection ''Harmonium (poetry collection), Harmonium''. Olaf Stapledon was influenced by the idea of the ''Übermensch'' and it is a central theme in his books ''Odd John'' and ''Sirius (novel), Sirius''. In Russia, Nietzsche influenced Russian symbolism and figures such as Dmitry Merezhkovsky, Andrei Bely, Vyacheslav Ivanov (poet), Vyacheslav Ivanov and Alexander Scriabin incorporated or discussed parts of Nietzsche philosophy in their works. Thomas Mann's novel ''Death in Venice'' shows a use of Apollonian and Dionysian, and in ''Doctor Faustus (novel), Doctor Faustus'' Nietzsche was a central source for the character of Adrian Leverkühn. Hermann Hesse, similarly, in his ''Narcissus and Goldmund'' presents two main characters as opposite yet intertwined Apollonian and Dionysian spirits. Painter Giovanni Segantini was fascinated by ''Thus Spoke Zarathustra'', and he drew an illustration for the first Italian translation of the book. The Russian painter Lena Hades created the oil painting cycle ''Also Sprach Zarathustra (painting), Also Sprach Zarathustra'' dedicated to the book ''Thus Spoke Zarathustra''. By World War I, Nietzsche had acquired a reputation as an inspiration for right-wing German militarism and leftist politics. German soldiers received copies of ''Thus Spoke Zarathustra'' as gifts during World War I. The Dreyfus affair provided a contrasting example of his reception: the French antisemitic Right labelled the Jewish and leftist intellectuals who defended Alfred Dreyfus as "Nietzscheans". Nietzsche had a distinct appeal for many Zionism, Zionist thinkers around the start of the 20th century, most notable being Ahad Ha'am, Hillel Zeitlin, Micha Josef Berdyczewski, A.D. Gordon and Martin Buber, who went so far as to extoll Nietzsche as a "creator" and "emissary of life". Chaim Weizmann was a great admirer of Nietzsche; the first president of Israel sent Nietzsche's books to his wife, adding a comment in a letter that "This was the best and finest thing I can send to you." Israel Eldad, the ideological chief of the Stern Gang that fought the British in Mandatory Palestine, Palestine in the 1940s, wrote about Nietzsche in his underground newspaper and later translated most of Nietzsche's books into . Eugene O'Neill remarked that ''Zarathustra'' influenced him more than any other book he ever read. He also shared Nietzsche's view of . The plays ''The Great God Brown'' and ''Lazarus Laughed'' are examples of Nietzsche's influence on him. Nietzsche's influence on the works of Frankfurt School philosophers Max Horkheimer and Theodor W. Adorno can be seen in the ''Dialectic of Enlightenment''. Adorno summed up Nietzsche's philosophy as expressing the "humane in a world in which humanity has become a sham". Nietzsche's growing prominence suffered a severe setback when his works became closely associated with Adolf Hitler and Nazi Germany. Many political leaders of the twentieth century were at least superficially familiar with Nietzsche's ideas, although it is not always possible to determine whether they actually read his work. It is debated among scholars whether Hitler read Nietzsche, although if he did, it may not have been extensively.Hugh Trevor-Roper, Trevor-Roper, Hugh.  2008. "Introductory essay for 'Hitler's Table Talk 1941–1944 Secret Conversations'." In ''The Mind of Adolf Hitler''. Enigma Books. p. xxxvii: "We know, from his [Hitler's] secretary, that he could quote Schopenhauer by the page, and the other German philosopher of willpower, Nietzsche, whose works he afterward presented to Mussolini, was often on his lips."Kershaw, Ian Hitler: ''Hubris 1889–1936''. W. W. Norton. p. 240: "'Landsberg,' Hitler told Hans Frank, was his 'university paid for by the state.' He read, he said, everything he could get hold of: Nietzsche, Houston Stewart Chamberlain, Leopold von Ranke, Ranke, Heinrich von Treitschke, Treitschke, Karl Marx, Marx, Otto von Bismarck, Bismarck's Thoughts and Memories, and the war memoirs of German and allied generals and statesmen.... But Hitler's reading and reflection were anything but academic, doubtless, he did read much. However, as was noted in an earlier chapter, he made clear in Mein Kampf, My Struggle that reading for him had purely an instrumental purpose. He read not for knowledge or enlightenment, but for confirmation of his own preconceptions." He was a frequent visitor to the Nietzsche museum in Weimar and used expressions of Nietzsche's, such as "lords of the earth" in ''Mein Kampf''. The Nazis made selective use of Nietzsche's philosophy. Benito Mussolini, Mussolini, Charles de Gaulle and Huey P. Newton read Nietzsche. Richard Nixon read Nietzsche with "curious interest", and his book ''Beyond Peace'' might have taken its title from Nietzsche's book ''Beyond Good and Evil'' which Nixon read beforehand. Bertrand Russell wrote that Nietzsche had exerted great influence on philosophers and on people of literary and artistic culture, but warned that the attempt to put Nietzsche's philosophy of aristocracy into practice could only be done by an organization similar to the Fascist or the Nazi party. A decade after World War II, there was a revival of Nietzsche's philosophical writings thanks to translations and analyses by Walter Kaufmann and R.J. Hollingdale. Georges Bataille was also influential in this revival, defending Nietzsche against appropriation by the Nazis with his notable 1937 essay "Nietzsche and Fascists". Others, well known philosophers in their own right, wrote commentaries on Nietzsche's philosophy, including Martin Heidegger, who produced a four-volume study, and Lev Shestov, who wrote a book called ''Dostoyevski, Tolstoy and Nietzsche'' where he portrays Nietzsche and Dostoyevski as the "thinkers of tragedy". Georg Simmel compares Nietzsche's importance to ethics to that of Copernicus for cosmology. Sociologist Ferdinand Tönnies read Nietzsche avidly from his early life, and later frequently discussed many of his concepts in his own works. Nietzsche has influenced philosophers such as Martin Heidegger, Jean-Paul Sartre, Oswald Spengler, George Grant (philosopher), George Grant, Emil Cioran, Albert Camus, Ayn Rand, Jacques Derrida, Sarah Kofman, Leo Strauss, Max Scheler, Michel Foucault, Bernard Williams, and Nick Land. Camus described Nietzsche as "the only artist to have derived the extreme consequences of an aesthetics of the Absurdism, absurd". Paul Ricœur called Nietzsche one of the masters of the "school of suspicion", alongside Karl Marx and Sigmund Freud. Carl Jung was also influenced by Nietzsche. In ''Memories, Dreams, Reflections'', a biography transcribed by his secretary, he cites Nietzsche as a large influence. Aspects of Nietzsche's philosophy, especially his ideas of the self and his relation to society, run through much of late-twentieth and early twenty-first century thought.Belliotti, Raymond A. 2013. ''Jesus or Nietzsche: How Should We Live Our Lives?'' Rodopi (publisher), Rodopi. Nietzsche's writings have also been influential to some advancers of Accelerationism, Accelerationist thought through his influence on Deleuze and Guattari. His deepening of the romantic-heroic tradition of the nineteenth century, for example, as expressed in the ideal of the "grand striver" appears in the work of thinkers from Cornelius Castoriadis to Roberto Mangabeira Unger.Rorty, Richard.  1988. "Unger, Castoriadis, and the Romance of a National Future." ''Northwestern University Law Review'' 82: 39. For Nietzsche, this grand striver overcomes obstacles, engages in epic struggles, pursues new goals, embraces recurrent novelty, and transcends existing structures and contexts.
Works* ''The Birth of Tragedy'' (1872) * ''On Truth and Lies in a Nonmoral Sense'' (1873) * ''Philosophy in the Tragic Age of the Greeks'' (1873; first published in 1923) * '' Untimely Meditations'' (1876) * ''Human, All Too Human'' (1878) * ''The Dawn (book), The Dawn'' (1881) * ''The Gay Science'' (1882) * ''Thus Spoke Zarathustra'' (1883) * ''Beyond Good and Evil'' (1886) * ''On the Genealogy of Morality'' (1887) * ''The Case of Wagner'' (1888) * ''Twilight of the Idols'' (1888) * ''The Antichrist (book), The Antichrist'' (1888) * ''Ecce Homo (book), Ecce Homo '' (1888; first published in 1908) * ''Nietzsche contra Wagner'' (1888) * ''The Will to Power (manuscript), The Will to Power'' (various unpublished manuscripts edited by his sister Elisabeth Förster-Nietzsche, Elisabeth; not recognized as a unified work after ca 1960)
See also* ''The Ascent of Man'' * Difference (poststructuralism) * ''Dionysos (opera), Dionysos'' * Existential nihilism * Faith in the Earth * Friedrich Nietzsche and free will * Manusmriti * Relationship between Friedrich Nietzsche and Max Stirner * Rigveda * ''When Nietzsche Wept''—a film about his life * World riddle
Bibliography* * * * * * * * * * * *
Further reading* * Babich, Babette E. (1994), ''Nietzsche's Philosophy of Science'', Albany: State University of New York Press. * * * Markus Breitschmid, Breitschmid, Markus, ''Der bauende Geist. Friedrich Nietzsche und die Architektur''. Lucerne: Quart Verlag, 2001, * Markus Breitschmid, Breitschmid, Markus, ''Nietzsche's Denkraum''. Zurich: Edition Didacta, 2006, Hardcover Edition: ; Paperback Edition: * Brinton, Crane, ''Nietzsche''. (Cambridge, MA: Harvard University Press, 1941; reprint with a new preface, epilogue, and bibliography, New York: Harper Torchbooks/The Academy Library, 1965.) * Brunger, Jeremy. 2015.