If you were looking for a philosopher likely to appeal to Americans, Friedrich Nietzsche would be far from your first choice. After all, in his blazing career, Nietzsche took aim at nearly all the foundations of modern American life: Christian morality, the Enlightenment faith in reason, and the idea of human equality. Despite that, for more than a century Nietzsche has been a hugely popular—and surprisingly influential—figure in American thought and culture.
In American Nietzsche, Jennifer Ratner-Rosenhagen delves deeply into Nietzsche's philosophy, and America’s reception of it, to tell the story of his curious appeal. Beginning her account with Ralph Waldo Emerson, whom the seventeen-year-old Nietzsche read fervently, she shows how Nietzsche’s ideas first burst on American shores at the turn of the twentieth century, and how they continued alternately to invigorate and to shock Americans for the century to come. She also delineates the broader intellectual and cultural contexts within which a wide array 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 insight and inspiration from Nietzsche’s claims for the death of God, his challenge to universal truth, and his insistence on the interpretive nature of all human thought and beliefs. At the same time, she explores how his image as an iconoclastic immoralist was put to work in American popular culture, making Nietzsche an unlikely posthumous celebrity capable of inspiring both teenagers and scholars alike.
A penetrating examination of a powerful but little-explored undercurrent of twentieth-century American thought and culture, American Nietzsche dramatically recasts our understanding of American intellectual life—and puts Nietzsche squarely at its heart.
American Nietzsche: A History of an Icon and His Ideas
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Editorial Reviews
Review
"Today's inescapable and perplexing Nietzsche is not necessarily the same Nietzsche who inspired readers in the past; and it's the achievement of American Nietzsche to show how that is the case."
(Alexander Star New York�Times Book�Review)
"This is a superb book, widely and imaginatively researched, boldly argued, and vigorously written. The story it tells is compelling and populated by a fascinating array of characters, including almost everyone of importance in nineteenth- and twentieth-century American intellectual history: including Emerson, William James, Santayana, Mencken, and a host of lesser folk."
(Jackson Lears)
"American Nietzsche is an original contribution to trans-Atlantic intellectual history. Imaginatively conceived, it sheds considerable light on the still neglected influence of German thought on American thought and culture from Emerson down to the present. On top of that, Ratner-Rosenhagen deals with her surprisingly fresh topic in a lively, sharp, and often witty prose that is a pleasure to read."
(Richard King, University of Nottingham)
"A luminous and wide-ranging story of the depth and passion of American readers' attraction to Nietzsche. This is transnational intellectual history at its very best."
(Daniel T. Rodgers, Princeton University)
"Friedrich Nietzsche and America, how does this go together? At first glance not at all. . . . But America eagerly soaked up the ideas of the German demolisher, who attacked last truth with a hammer." (Die�Welt)
(Alexander Star New York�Times Book�Review)
"This is a superb book, widely and imaginatively researched, boldly argued, and vigorously written. The story it tells is compelling and populated by a fascinating array of characters, including almost everyone of importance in nineteenth- and twentieth-century American intellectual history: including Emerson, William James, Santayana, Mencken, and a host of lesser folk."
(Jackson Lears)
"More than any other European thinker, Nietzsche is alive in our cultural bloodstream. . . . What does our use and abuse of Nietzsche's thinking say about us? This is the interesting question that Jennifer Ratner-Rosenhagen sets out to answer in her elegant and revealing account of America's reckoning with the German thinker."
(Thomas Meaney Wall Street Journal)"[A] lively history. . . . With vigor and intelligence, American Nietzsche covers a great deal of ground. . . . Ratner-Rosenhagen is a superb listener."—Nation
(Nation)"The major lesson of Ratner-Rosenhagen’s book, and its comedy, lies in her demonstration of how deftly the American genius has drawn on Nietzsche but cushioned and contained his challenge to democracy, religion, and humanitarianism in general."
(Adam Kirsch Prospect)"Ratner-Rosenhagen's book, while technically the work of an intellectual historian, . . should be made compulsory reading for philosophers."
(Times Higher Education)"American Nietzsche is an original contribution to trans-Atlantic intellectual history. Imaginatively conceived, it sheds considerable light on the still neglected influence of German thought on American thought and culture from Emerson down to the present. On top of that, Ratner-Rosenhagen deals with her surprisingly fresh topic in a lively, sharp, and often witty prose that is a pleasure to read."
(Richard King, University of Nottingham)
"A luminous and wide-ranging story of the depth and passion of American readers' attraction to Nietzsche. This is transnational intellectual history at its very best."
(Daniel T. Rodgers, Princeton University)
"An exquisitely and exhaustively researched work. . . . American Nietzsche argues that all appropriation [of Nietzsche] get the man wrong—or, at least, that none get him entirely right—but that the error is sort of beside the point, because each misappropriation is put to use in the grand, century-long project of helping America understand itself."
(National Review)"Friedrich Nietzsche and America, how does this go together? At first glance not at all. . . . But America eagerly soaked up the ideas of the German demolisher, who attacked last truth with a hammer." (Die�Welt)
"American Nietzsche bills itself as a capacious history of the American reception of the philosophy of Nietzsche. But as she takes us through a cacophonous century of readers, hostile and generous alike, Ratner-Rosenhagen also tells the story of an America that cannot but see itself through European eyes—one European's in particular. . . . Ironic, then, this American passion for Nietzsche, who himself lamented the American fetish for Europe—even in his beloved Emerson, whom he faulted for drinking too much from the 'milk glass' of German philosophy. Nietzsche wished Emerson would instead be, as Ratner-Rosenhagen puts it, 'perhaps a little more American.' "
(Commentary)“This is an outstanding book, exceptional in its density of data, sweep of coverage, interpretative skill, and multi-leveled significance. . . . The style is elegant and subtle, the interpretative stance insightful and phenomenologically disciplined, and the coverage of Nietzsche's twentieth century American interpreters who wrestled with his thought, life, and reception in the United States is varied. . . . It offers a wealth of data with empathetic understanding, impeccable scholarship, and engaging insight.”
(Yearbook of German-American Studies)
About the Author
Jennifer Ratner-Rosenhagen is the Merle Curti Associate Professor of History at the University of Wisconsin, Madison.
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52 of 55 people found the following review helpful
Format:Hardcover|Amazon Verified Purchase
Jennifer Ratner-Rosenhagen's book, "American Nietzsche: A History of an Icon and his Ideas" (2011) examines the reception of the German philosopher Friedrich Nietzsche (1844 - 1900) in the United States and Americans' ongoing and continuted fascination with his writings and character. Ratner-Rosenhagen, the Merle Curti Associate Professor of History at the University of Wisconsin -- Madison, also discusses the influence of American thought on Nietzsche. In particular the book comes full circle by beginning and ending with the thought of Ralph Waldo Emerson. As a student, Nietzsche became enamored with Emerson, read his works assiduously for many years, and made extensive marginal notes on his books, which he read in German translation. Scholars over the years have recognized Emerson's influence on Nietzsche, but Ratner-Rosenhagen explores their similarities in detail. The study also ends with Nietsche and Emerson, as Ratner-Rosenhagen discusses their related conception of philosophy and its purpose. Both thinkers see philosophy as non-foundational and without absolutes or certainties. Both Emerson and Nietzsche tend to deny that philosophy is a study with a separate subject matter or "fach". Rather it is a search to find meaning in a world of risk, uncertainty, and lack of transcendental mooring. For Ratner-Rosenhagen and for the subjects of her study, philosophy is meant to be a provocation to thought rather than a doctrine.
The scholarship and learning of this book are prodigious as Ratner-Rosenhagen discusses the engagement of many important American thinkers with Nietzsche. I was pleased with her detailed discussion of the American idealist philosopher Josiah Royce and his understanding of Nietzsche's importance. Most of the thinkers she discusses, however, are not in the idealist category. They include, among the early pragmatists, William James, John Dewey. Mid-twentieth century thinkers include Walter Kaufmann whose translations of Nietzsche and particular understanding of this thinker made Nietzsche available to a generation of readers. Ratner-Rosenhagen studies how French deconstructionists and their American followers read Nietzsche in a manner highly different from Kaufmann's synthesis. She also considers later thinkers including Alan Bloom, the influential literary critic Harold Bloom, together with Richard Rorty and Stanley Cavell.
Ratner-Rosenhagen shows that Nietzsche's influence extended far beyond these major American intellectual figures and into what is often described as "middle-brow" or "low-brow" American culture. She offers substantial discussion of how Protestant and Catholic clergy engaged with Nietzsche, both to find what they found valuable in his thought and what they tried to reject. She discusses the iconoclastic H.L. Menken and his extended writings on Nietzsche. There are considerations of early doctoral dissertations in the United States and of considerations of his philosophy by thinkers who have been largely forgotten. And interestingly, a chapter of the book deals with "fan letters" that American readers of Nietzsche sent to the Nietzsche Archives which was under the control of the philosopher's sister, Elizabeth Forster Nietszche. The book is heavily documented with lengthy substantive endnotes which are important to the text.
As with most great philosophers, Nietzsche's thought is difficult. His beautiful literary style and his aphoristic writing if anything complicate understanding. In addition, Ratner-Rosenhagen explores Nietzsche's American reception in the context of thinkers who are themselves difficult. The reader must both engage with Nietzsche and with American 20th Century intellectual history in reading this book. Ratner-Rosenhagen's exposition of some of the thinkers she discusses, particularly the deconstructionists, is not as helpful as it might be to the uninitiated reader. The book demands slow, thoughtful consideration.
Readers coming to this book will probably have a familiarity and a strong passion for Nietzsche. Ratner-Rosenhagen understandably avoids the temptation to present a full exposition of his thought. Her book explores what American readers have made of him. She discusses key aspects of Nietzsche, including his anti-foundationalism (perspectivism), his famous claim that "God is dead", his emphasis on interpretation, and the role of the "overman" in his thought. There are interpretive questions, addressed by different readers, about whether Nietzsche is a "political" or a "personal" thinker and about what Americans of varied political persuasions have found worthwhile in this markedly undemocratic philosopher. The approach of the book tends to be historicist. Ratner-Rosenhagen tries to show how different American interpretations of Nietzsche surfaced in response to changes in American culture.
The book begins with a brief consideration of Nietszsche himself and of Emerson's influence. The book proceeds largely chronologically with Nietzsche's early American reception and the first translations of his books. Subsequent early chapters discuss religious responses to Nietzsche, the struggle of American thinkers to understand the "ubermensch" and Nietszsche's role as an educator. Following an "interlude" in which Ratner-Rosenhagen examines the reaction to Nietzsche by many ordinary Americans, the book resumes with Walter Kaufmann, existentialism, and then late 20th Century readings of Nietzsche, returning at the end to the American philosopher, Emerson.
The most recurring philosophical idea in this book is anti-foundationalism, a position the author appears to share enthusiastically with Nietzsche and Emerson. There remains strong philosophical thinking in the United States that cannot be characterized as "anti-foundational" including, the thought of Royce and Alan Bloom, among the thinkers she discusses, as well as many others of varying persuasions. Perhaps the author takes anti-foundationalism too much for granted.
This book is an extraordinary study. It reawakened me to think again about Nietzsche in the company of the American pragmatists I have been reading for some years. The book will be of great value to readers with a serious interest in Nietzsche, American culture, American thought, and the play of the mind.
Robin Friedman
The scholarship and learning of this book are prodigious as Ratner-Rosenhagen discusses the engagement of many important American thinkers with Nietzsche. I was pleased with her detailed discussion of the American idealist philosopher Josiah Royce and his understanding of Nietzsche's importance. Most of the thinkers she discusses, however, are not in the idealist category. They include, among the early pragmatists, William James, John Dewey. Mid-twentieth century thinkers include Walter Kaufmann whose translations of Nietzsche and particular understanding of this thinker made Nietzsche available to a generation of readers. Ratner-Rosenhagen studies how French deconstructionists and their American followers read Nietzsche in a manner highly different from Kaufmann's synthesis. She also considers later thinkers including Alan Bloom, the influential literary critic Harold Bloom, together with Richard Rorty and Stanley Cavell.
Ratner-Rosenhagen shows that Nietzsche's influence extended far beyond these major American intellectual figures and into what is often described as "middle-brow" or "low-brow" American culture. She offers substantial discussion of how Protestant and Catholic clergy engaged with Nietzsche, both to find what they found valuable in his thought and what they tried to reject. She discusses the iconoclastic H.L. Menken and his extended writings on Nietzsche. There are considerations of early doctoral dissertations in the United States and of considerations of his philosophy by thinkers who have been largely forgotten. And interestingly, a chapter of the book deals with "fan letters" that American readers of Nietzsche sent to the Nietzsche Archives which was under the control of the philosopher's sister, Elizabeth Forster Nietszche. The book is heavily documented with lengthy substantive endnotes which are important to the text.
As with most great philosophers, Nietzsche's thought is difficult. His beautiful literary style and his aphoristic writing if anything complicate understanding. In addition, Ratner-Rosenhagen explores Nietzsche's American reception in the context of thinkers who are themselves difficult. The reader must both engage with Nietzsche and with American 20th Century intellectual history in reading this book. Ratner-Rosenhagen's exposition of some of the thinkers she discusses, particularly the deconstructionists, is not as helpful as it might be to the uninitiated reader. The book demands slow, thoughtful consideration.
Readers coming to this book will probably have a familiarity and a strong passion for Nietzsche. Ratner-Rosenhagen understandably avoids the temptation to present a full exposition of his thought. Her book explores what American readers have made of him. She discusses key aspects of Nietzsche, including his anti-foundationalism (perspectivism), his famous claim that "God is dead", his emphasis on interpretation, and the role of the "overman" in his thought. There are interpretive questions, addressed by different readers, about whether Nietzsche is a "political" or a "personal" thinker and about what Americans of varied political persuasions have found worthwhile in this markedly undemocratic philosopher. The approach of the book tends to be historicist. Ratner-Rosenhagen tries to show how different American interpretations of Nietzsche surfaced in response to changes in American culture.
The book begins with a brief consideration of Nietszsche himself and of Emerson's influence. The book proceeds largely chronologically with Nietzsche's early American reception and the first translations of his books. Subsequent early chapters discuss religious responses to Nietzsche, the struggle of American thinkers to understand the "ubermensch" and Nietszsche's role as an educator. Following an "interlude" in which Ratner-Rosenhagen examines the reaction to Nietzsche by many ordinary Americans, the book resumes with Walter Kaufmann, existentialism, and then late 20th Century readings of Nietzsche, returning at the end to the American philosopher, Emerson.
The most recurring philosophical idea in this book is anti-foundationalism, a position the author appears to share enthusiastically with Nietzsche and Emerson. There remains strong philosophical thinking in the United States that cannot be characterized as "anti-foundational" including, the thought of Royce and Alan Bloom, among the thinkers she discusses, as well as many others of varying persuasions. Perhaps the author takes anti-foundationalism too much for granted.
This book is an extraordinary study. It reawakened me to think again about Nietzsche in the company of the American pragmatists I have been reading for some years. The book will be of great value to readers with a serious interest in Nietzsche, American culture, American thought, and the play of the mind.
Robin Friedman
15 of 15 people found the following review helpful
By Paul Gelman
Format:Hardcover
Nietzsche was one of mankind's most illustrious and controversial philosophers. The man declared war on common intellectual wisdom was extremely popular in Europe and his star started shining in the USA as well. This continues to these days and this book is a most fascinating study which combines historical research and philosophical wrtings and articles, books and other tomes, thus creating a magnificent intellectual history spanning from the late seventies in Germany to 2010.
Nietzsche was only seventeen when he began reading the writings of the great Emerson. In his library one could find annotated volumes of Emerson's essays and works, full of marginalia where one can read Nietzsche's comments of praise or agreement with Emerson.
This part of the current book opens Professor Ratner-Rosenhagen's intriguing study. But make no mistake about it: Nietzsche never repeated Emerson's ideas, although the latter's influence on the German thinker was tremendous.
The other parts of the book discuss in detail how Nietzsche was accepted or disregarded by both Protestants and Catholics. In fact, some of them considered Nietzsche as a kind of biblical prophet, an iconoclast who did not hesitate to shatter religious beliefs, Enlightenment ideas or democratic principles.
In the beginning of the twentieth century Will Durant, who fell in love with Nietzsche's writings, wrote that "there is a bit of Nietzsche in everyone of us".
Others followed Durant's steps and wrote many more interesting things about Nietzsche. Professor Rosenhagen also writes about the way the writings of Nietzsche were accepted or dismissed by various intellectuals in the USA. One major difficulty was in translating terms which seemed to be unique in the German language, among them the famous "Ubermentsch".This term is one of the most controversial or least understood ones.
The best chapter, in my view, is the one where Walter Kaufmann's titanic work to preserve Nietzsche's writings is described. Kaufmann, who was an emigre from Germany and taught philosophy at Princeton, dominated the mentioned topic for more than three decades, until his death in 1980.
The final part of the book deals with Nietzsche's influence on other American intellectuals, among them Allan Bloom, who wrote the aphorism: Nietzsche is Us".
What we get as readers is a very readable, erudite and witty book extremely well researched, which is highly recommended to anyone interested in philosophy and the history of ideas. This is a superb work of wisdom as well.
Nietzsche was only seventeen when he began reading the writings of the great Emerson. In his library one could find annotated volumes of Emerson's essays and works, full of marginalia where one can read Nietzsche's comments of praise or agreement with Emerson.
This part of the current book opens Professor Ratner-Rosenhagen's intriguing study. But make no mistake about it: Nietzsche never repeated Emerson's ideas, although the latter's influence on the German thinker was tremendous.
The other parts of the book discuss in detail how Nietzsche was accepted or disregarded by both Protestants and Catholics. In fact, some of them considered Nietzsche as a kind of biblical prophet, an iconoclast who did not hesitate to shatter religious beliefs, Enlightenment ideas or democratic principles.
In the beginning of the twentieth century Will Durant, who fell in love with Nietzsche's writings, wrote that "there is a bit of Nietzsche in everyone of us".
Others followed Durant's steps and wrote many more interesting things about Nietzsche. Professor Rosenhagen also writes about the way the writings of Nietzsche were accepted or dismissed by various intellectuals in the USA. One major difficulty was in translating terms which seemed to be unique in the German language, among them the famous "Ubermentsch".This term is one of the most controversial or least understood ones.
The best chapter, in my view, is the one where Walter Kaufmann's titanic work to preserve Nietzsche's writings is described. Kaufmann, who was an emigre from Germany and taught philosophy at Princeton, dominated the mentioned topic for more than three decades, until his death in 1980.
The final part of the book deals with Nietzsche's influence on other American intellectuals, among them Allan Bloom, who wrote the aphorism: Nietzsche is Us".
What we get as readers is a very readable, erudite and witty book extremely well researched, which is highly recommended to anyone interested in philosophy and the history of ideas. This is a superb work of wisdom as well.
12 of 13 people found the following review helpful
Format:Hardcover|Amazon Verified Purchase
American Nietzsche is neither a biography nor a formal analysis of philosophical concepts. Professor Ratner-Rosenhagen is a historian, and the subject of her book is presented through the lens of her discipline. It is, in short, an insightful and skillfully written treatment of the influence of Friedrich Nietzsche's ideas and image on American culture. Refreshingly, I detected no axes being ground, no hidden agendas skulking in the shadows. The author has simply identified an important story that needed to be told, and has done so in a thorough, well-organized, and interesting manner. Whatever your level of familiarity with Nietzsche the person or his work, or your opinions about either, if you have an interest in the events, ideas, and people that shaped 20th century American culture then you will very likely find this book engaging.
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4.0 out of 5 stars
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