By Jennifer Ratner-Rosenhagen
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If you have been searching for a thinker more likely to entice american citizens, Friedrich Nietzsche will be faraway from your first selection. in the end, in his blazing occupation, Nietzsche took goal at approximately the entire foundations of recent American lifestyles: Christian morality, the Enlightenment religion in cause, and the belief of human equality. regardless of that, for greater than a century Nietzsche has been a highly popular—and unusually influential—figure in American inspiration and tradition.
In American Nietzsche, Jennifer Ratner-Rosenhagen delves deeply into Nietzsche's philosophy, and America’s reception of it, to inform the tale of his curious attraction. starting her account with Ralph Waldo Emerson, whom the seventeen-year-old Nietzsche learn fervently, she indicates how Nietzsche’s principles first burst on American shorelines on the flip of the 20th century, and the way they endured alternately to invigorate and to surprise american citizens for the century to return. She additionally delineates the wider highbrow and cultural contexts during which a wide range of commentators—academic and armchair philosophers, theologians and atheists, romantic poets and hard-nosed empiricists, and political ideologues and apostates from the Left and the Right—drew perception and concept from Nietzsche’s claims for the dying of God, his problem to common fact, and his insistence at the interpretive nature of all human concept and ideology. while, she explores how his photo as an iconoclastic immoralist was once placed to paintings in American pop culture, making Nietzsche an not going posthumous star able to inspiring either little ones and students alike.
A penetrating exam of a strong yet little-explored undercurrent of twentieth-century American notion and tradition, American Nietzsche dramatically recasts our realizing of yank highbrow life—and places Nietzsche squarely at its middle.
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Extra resources for American Nietzsche: A History of an Icon and His Ideas
And yet he objected to elements of Nietzsche's egoism when they seemed predatory. Nietzsche was right to insist on an ethics of expediency, Tucker argued, but not if expediency required the exploitation he detected in Nietzsche's writings. Similarly, Nietzsche's Ubermensch appealed to Tucker's ideal of the liberated ego, but not if it meant that in order for someone to be over, someone else must be under. Tucker confessed that the predatory quality he detected in Nietzsche's writings struck him as a "dreadful weakness" and made him "hate Nietzsche at times.
On January 4, he collapsed on the Piazza Carlo Alberto in Turin, Italy. He had been taking one of his daily strolls when he came upon a coachman beating his horse. Horrified by the brutal sight, he lunged to throw his arms around the neck of the horse and collapsed on the pavement. Nietzsche lost consciousness and had to be carried back to his lodgings. A few days later, Franz Overbeck came to Turin to retrieve his deranged friend, whom he discovered in a state of delirium, slumped in the corner of a couch while chewing and reading proofs of Nietzsche Contra Wagner.
A few days later, Franz Overbeck came to Turin to retrieve his deranged friend, whom he discovered in a state of delirium, slumped in the corner of a couch while chewing and reading proofs of Nietzsche Contra Wagner. Nietzsche leapt up to 33 CHAPTER ONE passionately embrace Overbeck before collapsing once again onto the couch in a convulsive "stream of tears. " 16 Mter Nietzsche stayed briefly in clinics in Basel andJena, his sister, Elisabeth Forster-Nietzsche, moved him to his childhood home inN aumburg and then to a villa in Weimar.