Balder Ex-Libris - Nietzsche FriedrichReview of books rare and missing2024-03-16T01:56:42+00:00urn:md5:aa728a70505b2fae05796923271581c2DotclearNietzsche Friedrich - The Birth of Tragedyurn:md5:23075f78edcf3222c066cc7ed30278372013-07-15T15:09:00+01:002013-07-15T14:10:29+01:00balderNietzsche FriedrichGermany <p><img src="https://balderexlibris.com/public/img2/.Nietzsche_Friedrich_-_The_Birth_of_Tragedy_s.jpg" alt="" /><br />
Author : <strong>Nietzsche Friedrich</strong><br />
Title : <strong>The Birth of Tragedy</strong><br />
Year : 1872<br />
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Preface to Richard Wagner. In order to keep far away from me all possible disturbances, agitation, and misunderstandings which the assembly of ideas in this piece of writing will bring about on account of the peculiar character of our aesthetic public, and also to be capable of writing a word of introduction to the book with the same contemplative joy which marks every page, the crystallization of good inspirational hours, I am imagining the look with which you, my esteemed friend, will receive this work—how you, perhaps after an evening stroll in the winter snow, look at the unbound Prometheus on the title page, read my name, and are immediately convinced that, no matter what this text consists of, the writer has something serious and urgent to say, and that, in addition, in everything which he composed, he was conversing with you as with someone present and could only write down what was appropriate to such a presence. In this connection, you will remember that I gathered these ideas together at the same time that your marvelous commemorative volume on Beethoven appeared, that is, during the shock and grandeur of the war which had just broken out . Nevertheless, people might think that this collection of ideas has an aesthetic voluptuousness opposed to patriotic excitement, a cheerful game different from brave seriousness. Such people would be quite wrong. By actually reading the work, they should rather be astonished to recognize clearly the serious German problem which we have to deal with, the problem which we really placed right in the middle of German hopes as its vortex and turning point. However, it will perhaps be generally offensive for these same people to see an aesthetic problem taken so seriously, if they are in a position to see art as nothing more than a merry diversion, as an easily dispensable bell−ringing summoning us to the “Seriousness of Existence,” as if no one knew what such as opposing stance as this has to do with such “Seriousness of Existence.” For these serious readers, let this serve as a caution: I am convinced that art is the highest task and the essential metaphysical capability of this life, in the sense of that man to whom I here, as to my inspiring pioneer on this path, have dedicated this book. Basel, December 1871. <strong>...</strong></p>Nietzsche Friedrich - The Antichristurn:md5:5c61677cf9673c0c92e758785122ceeb2013-07-15T15:05:00+01:002013-07-15T14:06:21+01:00balderNietzsche FriedrichChristianityGermany <p><img src="https://balderexlibris.com/public/img2/.Nietzsche_Friedrich_-_The_Antichrist_s.jpg" alt="" /><br />
Author : <strong>Nietzsche Friedrich</strong><br />
Title : <strong>The Antichrist</strong><br />
Year : 1895<br />
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This book belongs to the most rare of men. Perhaps not one of them is yet alive. It is possible that they may be among those who understand my “Zarathustra”: how could I confound myself with those who are now sprouting ears?— First the day after tomorrow must come for me. Some men are born posthumously. The conditions under which any one understands me, and necessarily understands me— I know them only too well. Even to endure my seriousness, my passion, he must carry intellectual integrity to the verge of hardness. He must be accustomed to living on mountain tops— and to looking upon the wretched gabble of politics and nationalism as beneath him. He must have become indifferent; he must never ask of the truth whether it brings profit to him or a fatality to him... He must have an inclination, born of strength, for questions that no one has the courage for; the courage for the forbidden; predestination for the labyrinth. The experience of seven solitudes. New ears for new music. New eyes for what is most distant. A new conscience for truths that have hitherto remained unheard. And the will to economize in the grand manner— to hold together his strength, his enthusiasm... Reverence for self; love of self; absolute freedom of self..... Very well, then! of that sort only are my readers, my true readers, my readers foreordained: of what account are the rest?— The rest are merely humanity.— One must make one’s self superior to humanity, in power, in loftiness of soul,— in contempt. Friedrich W. Nietzsche. <strong>...</strong></p>Nietzsche Friedrich - Beyond Good and Evilurn:md5:5a5978a2d4e6b75d46b239afc19b88d22013-07-15T15:02:00+01:002013-07-15T15:02:00+01:00balderNietzsche FriedrichGermany <p><img src="https://balderexlibris.com/public/img2/.Nietzsche_Friedrich_-_Beyond_Good_and_Evil_s.jpg" alt="" /><br />
Author : <strong>Nietzsche Friedrich</strong><br />
Title : <strong>Beyond Good and Evil</strong><br />
Year : 1885<br />
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Supposing that Truth is a woman—what then? Is there not ground for suspecting that all philosophers, in so far as they have been dogmatists, have failed to understand women—that the terrible seriousness and clumsy importunity with which they have usually paid their addresses to Truth, have been unskilled and unseemly methods for winning a woman? Certainly she has never allowed herself to be won; and at present every kind of dogma stands with sad and discouraged mien—IF, indeed, it stands at all! For there are scoffers who maintain that it has fallen, that all dogma lies on the ground—nay more, that it is at its last gasp. But to speak seriously, there are good grounds for hoping that all dogmatizing in philosophy, whatever solemn, whatever conclusive and decided airs it has assumed, may have been only a noble puerilism and tyronism; and probably the time is at hand when it will be once and again understood WHAT has actually sufficed for the basis of such imposing and absolute philosophical edifices as the dogmatists have hitherto reared: perhaps some popular superstition of immemorial time (such as the soul-superstition, which, in the form of subject- and ego-superstition, has not yet ceased doing mischief): perhaps some play upon words, a deception on the part of grammar, or an audacious generalization of very restricted, very personal, very human—all-too-human facts. The philosophy of the dogmatists, it is to be hoped, was only a promise for thousands of years afterwards, as was astrology in still earlier times, in the service of which probably more labour, gold, acuteness, and patience have been spent than on any actual science hitherto: we owe to it, and to its ‘super- terrestrial’ pretensions in Asia and Egypt, the grand style of architecture. It seems that in order to inscribe themselves upon the heart of humanity with everlasting claims, all great things have first to wander about the earth as enormous and awe- inspiring caricatures: dogmatic philosophy has been a caricature of this kind—for instance, the Vedanta doctrine in Asia, and Platonism in Europe. Let us not be ungrateful to it, although it must certainly be confessed that the worst, the most tiresome, and the most dangerous of errors hitherto has been a dogmatist error—namely, Plato’s invention of Pure Spirit and the Good in Itself. But now when it has been surmounted, when Europe, rid of this nightmare, can again draw breath freely and at least enjoy a healthier— sleep, we, WHOSE DUTY IS WAKEFULNESS ITSELF, are the heirs of all the strength which the struggle against this error has fostered. It amounted to the very inversion of truth, and the denial of the PERSPECTIVE—the fundamental condition—of life, to speak of Spirit and the Good as Plato spoke of them; indeed one might ask, as a physician: ‘How did such a malady attack that finest product of antiquity, Plato? Had the wicked Socrates really corrupted him? Was Socrates after all a corrupter of youths, and deserved his hemlock?’ But the struggle against Plato, or—to speak plainer, and for the ‘people’—the struggle against the ecclesiastical oppression of millenniums of Christianity (FOR CHRISITIANITY IS PLATONISM FOR THE ‘PEOPLE’), produced in Europe a magnificent tension of soul, such as had not existed anywhere previously; with such a tensely strained bow one can now aim at the furthest goals. As a matter of fact, the European feels this tension as a state of distress, and twice attempts have been made in grand style to unbend the bow: once by means of Jesuitism, and the second time by means of democratic enlightenment—which, with the aid of liberty of the press and newspaper-reading, might, in fact, bring it about that the spirit would not so easily find itself in ‘distress’! (The Germans invented gunpowder-all credit to them! but they again made things square—they invented printing.) But we, who are neither Jesuits, nor democrats, nor even sufficiently Germans, we GOOD EUROPEANS, and free, VERY free spirits—we have it still, all the distress of spirit and all the tension of its bow! And perhaps also the arrow, the duty, and, who knows? THE GOAL TO AIM AT…. Sils Maria Upper Engadine, JUNE, 1885. <strong>...</strong></p>Nietzsche Friedrich - Twilight of the idolsurn:md5:9877a0d9479814ca9342f5489a074a222013-06-23T01:20:00+01:002013-06-23T00:21:29+01:00balderNietzsche FriedrichGermany <p><img src="https://balderexlibris.com/public/img2/.Nietzsche_Friedrich_-_Twilight_of_the_idols_s.jpg" alt="" /><br />
Author : <strong>Nietzsche Friedrich</strong><br />
Title : <strong>Twilight of the idols</strong><br />
Year : 1888<br />
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Maintaining cheerfulness in the midst of a gloomy task, fraught with immeasurable responsibility, is no small feat; and yet what is needed more than cheerfulness? Nothing succeeds if prankishness has no part in it. Excess strength alone is the proof of strength. A revaluation of all values: this question mark, so black, so huge that it casts a shadow over the man who puts it down — such a destiny of a task compels one to run into the sunlight at every opportunity to shake off a heavy, all-too-heavy seriousness. Every means is proper to do this; every "case" is a case of luck. Especially, war. War has always been the great wisdom of all spirits who have become too introspective, too profound; even in a wound there is the power to heal. A maxim, the origin of which I withhold from scholarly curiosity, has long been my motto: Increscunt animi, virescit volnere virtus. ("The spirits increase, vigor grows through a wound.") Another mode of convalescence (in certain situations even more to my liking) is sounding out idols. There are more idols than realities in the world: that is my "evil eye" upon this world; that is also my "evil ear." Finally to pose questions with a hammer, and sometimes to hear as a reply that famous hollow sound that can only come from bloated entrails — what a delight for one who has ears even behind his ears, for me, an old psychologist and pied piper before whom just that which would remain silent must finally speak out. This essay — the title betrays it — is above all a recreation, a spot of sunshine, a leap sideways into the idleness of a psychologist. Perhaps a new war, too? And are new idols sounded out? This little essay is a great declaration of war; and regarding the sounding out of idols, this time they are not just idols of the age, but eternal idols, which are here touched with a hammer as with a tuning fork: there are no idols that are older, more assured, more puffed-up — and none more hollow. That does not prevent them from being those in which people have the most faith; nor does one ever say "idol," especially not in the most distinguished instance. Turin, September 30, 1888, on the day when the first book of the Revaluation of All Values was completed. FRIEDRICH NIETZSCHE. <strong>...</strong></p>Nietzsche Friedrich - A book for all and noneurn:md5:7277dcb3be245690d35f48fc30a91bca2013-06-23T01:16:00+01:002013-06-23T00:17:12+01:00balderNietzsche FriedrichGermany <p><img src="https://balderexlibris.com/public/img2/.Nietzsche_Friedrich_-_A_book_for_all_and_none_s.jpg" alt="" /><br />
Author : <strong>Nietzsche Friedrich</strong><br />
Title : <strong>A book for all and none</strong><br />
Year : 1885<br />
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“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, tougher, bolder and merrier than all healthiness hitherto. He whose soul longeth to experience the whole range of hitherto recognised values and desirabilities, and to circumnavigate all the coasts of this ideal ‘Mediterranean Sea’, who, from the adventures of his most personal experience, wants to know how it feels to be a conqueror, and discoverer of the ideal—as likewise how it is with the artist, the saint, the legislator, the sage, the scholar, the devotee, the prophet, and the godly non–conformist of the old style:—requires one thing above all for that purpose, GREAT HEALTHINESS—such healthiness as one not only possesses, but also constantly acquires and must acquire, because one unceasingly sacrifices it again, and must sacrifice it!—And now, after having been long on the way in this fashion, we Argonauts of the ideal, more courageous perhaps than prudent, and often enough shipwrecked and brought to grief, nevertheless dangerously healthy, always healthy again,—it would seem as if, in recompense for it all, that we have a still undiscovered country before us, the boundaries of which no one has yet seen, a beyond to all countries and corners of the ideal known hitherto, a world so over–rich in the beautiful, the strange, the questionable, the frightful, and the divine, that our curiosity as well as our thirst for possession thereof, have got out of hand—alas! that nothing will now any longer satisfy us!— “How could we still be content with THE MAN OF THE PRESENT DAY after such outlooks, and with such a craving in our conscience and consciousness? Sad enough; but it is unavoidable that we should look on the worthiest aims and hopes of the man of the present day with ill–concealed amusement, and perhaps should no longer look at them. Another ideal runs on before us, a strange, tempting ideal full of danger, to which we should not like to persuade any one, because we do not so readily acknowledge any one’s RIGHT THERETO: the ideal of a spirit who plays naively (that is to say involuntarily and from overflowing abundance and power) with everything that has hitherto been called holy, good, intangible, or divine; to whom the loftiest conception which the people have reasonably made their measure of value, would already practically imply danger, ruin, abasement, or at least relaxation, blindness, or temporary self–forgetfulness; the ideal of a humanly superhuman welfare and benevolence, which will often enough appear INHUMAN, for example, when put alongside of all past seriousness on earth, and alongside of all past solemnities in bearing, word, tone, look, morality, and pursuit, as their truest involuntary parody—and WITH which, nevertheless, perhaps THE GREAT SERIOUSNESS only commences, when the proper interrogative mark is set up, the fate of the soul changes, the hour–hand moves, and tragedy begins...” Although the figure of Zarathustra and a large number of the leading thoughts in this work had appeared much earlier in the dreams and writings of the author, “Thus Spake Zarathustra” did not actually come into being until the month of August 1881 in Sils Maria; and it was the idea of the Eternal Recurrence of all things which finally induced my brother to set forth his new views in poetic language. In regard to his first conception of this idea, his autobiographical sketch, “Ecce Homo”, written in the autumn of 1888, contains the following passage:— “The fundamental idea of my work—namely, the Eternal Recurrence of all things—this highest of all possible formulae of a Yea–saying philosophy, first occurred to me in August 1881. I made a note of the thought on a sheet of paper, with the postscript: 6,000 feet beyond men and time! That day I happened to be wandering through the woods alongside of the lake of Silvaplana, and I halted beside a huge, pyramidal and towering rock not far from Surlei. <strong>...</strong></p>Nietzsche Friedrich - On the Genealogy of Moralsurn:md5:0c36a0d8114a60a4854ebd2b4d516bbc2013-02-11T16:37:00+00:002013-02-11T16:38:38+00:00balderNietzsche FriedrichGermany <p><img src="https://balderexlibris.com/public/img2/.Nietzsche_Friedrich_-_On_the_Genealogy_of_Morals_s.jpg" alt="" /><br />
Author : <strong>Nietzsche Friedrich</strong><br />
Title : <strong>On the Genealogy of Morals A Polemic</strong><br />
Year : 1887<br />
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We don't know ourselves, we knowledgeable people—we are personally ignorant about ourselves. And there's good reason for that. We've never tried to find out who we are. How could it ever happen that one day we'd discover our own selves? With justice it's been said that "Where your treasure is, there shall your heart be also." Our treasure lies where the beehives of our knowledge stand. We are always busy with our knowledge, as if we were born winged creatures—collectors of intellectual honey. In our hearts we are basically concerned with only one thing, to "bring something home." As far as the rest of life is concerned, what people call "experience"—which of us is serious enough for that? Who has enough time? In these matters, I fear, we've been "missing the point." Our hearts have not even been engaged—nor, for that matter, have our ears! We've been much more like someone divinely distracted and self-absorbed into whose ear the clock has just pealed the twelve strokes of noon with all its force and who all at once wakes up and asks himself "What exactly did that clock strike?"—so we rub ourselves behind the ears afterwards and ask, totally surprised and embarrassed "What have we really just experienced? And more: "Who are we really?" Then, as I've mentioned, we count—after the fact—all the twelve trembling strokes of the clock of our experience, our lives, our being—alas! in the process we keep losing the count. So we remain necessarily strangers to ourselves, we do not understand ourselves, we have to keep ourselves confused. For us this law holds for all eternity: "Each man is furthest from himself." Where we ourselves are concerned, we are not "knowledgeable people." <strong>...</strong></p>