When Friedrich Nietzsche published THUS SPOKE ZARATHUSTRA in 1883, his readers did not know exactly what to make of it. It seemed to be a hybrid of philosophy and literature, both of which were presented in a further hybrid of prose fiction, biblical parody, and even poetry. It did not sell well--at least at first, but before too many years had passed his readers acknowledged it as his masterpiece. Its influence on future writers and intellectuals--like Shaw, Mencken, Dreiser, London, Kierkegaard, Dostoevsky, Derrida and others--has been unmistakable. Its basic plot--if one may call it that--relates to a man called Zarathustra who has spent the last ten years in seclusion meditating atop a mountain. He descends so that he may impart his accumulated wisdom to the world of ordinary folk. It is the content and mode of his interactions with his listeners that form the structure of the book.
In the book's four sections, Nietzsche through Zarathustra discusses, relates, and enlarges upon such diverse topics as the death of God, the Will to Power, the Ubermensch ("Superman" or Overman), the revaluation of values, and the doctrine of eternal recurrence. In Nietzsche's mind, these topics are not so divergent at all. At various points they merge, overlap, and interweave into a tapestry that forms the basis of Nietzsche's essential world view that for far too long the human species has been running downhill since the classical Greeks and Romans. Humanity as he saw it then was badly in the need to regenerate itself into a higher order of being--the Ubermensch. THUS SPOKE ZARATHUSTRA is the working out of this transition between homo sapiens and homo superior.
When Zarathustra descends from the mountain top to begin Part I, he declares that God is dead. But he does not mean that he is expressing some new form of atheism. Rather, he suggests that whatever God may have been in the past or what kind of support He may have once provided, man now must not rely on any hope of divine intervention. Thus, the only salvation that man can expect must be from within himself. Man himself is presented as a species in progress. The future man which Zarathustra calls the Overman is one that must purposefully be bred into existence. The Overman is the hope of present day man: "I teach you the overman," Zarathustra exclaims. "Man is something that shall be overcome."
In Part II, Nietzsche elaborates on the will to power. This "will" is a direct result of man's realization that with the death of God and the resulting requirement that man must look only within himself for support that man must exercise his will over himself. There is an unfortunate current belief that Nietzsche meant "will" only in the context of dominion over others, but for him, the ability of the Overman to control his own base passions was the key distinction between the exalted self of the future Ubermensch and the lowly rabble that he despised.
The third part introduces a full explanation of eternal recurrence. Nietzsche believed that this universe was one marked by an inbuilt lack of order, structure, and design, thus positing that man himself is neither good nor evil. In fact man is doomed or fated to relive each moment of existence in a cycle with no beginning or ending. And what keeps getting repeated is everything--matters of the highest import, of the lowest and all else in between. It then becomes incumbent for all human beings to act as if they are worthy to relive each moment of repeated life. It follows that this entire theory implies that humanity thereby affirms the worth of its collective existence.
The fourth and final part emphasizes Nietzsche's belief in the wholeness of his entire philosophy. One cannot accept this part or that part and reject some other part. For man even to hope to make the transition from his current lowly state of bovine existence to the higher realm of the Overman, he must prove worthy by acknowledging that the death of God is a brutal necessity to spur him on to bravery, independence, and unyielding will. The very end of the book is a stark reminder that in the symbol of the donkey god man no longer needs the falsely comforting illusion that he needs an omnipotent deity to control his destiny. The Nietzsche of popular culture may believe in the need for a dominant and superior mind as charged, but the Nietzsche as a proto-Nazi is simply unwarranted.
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Thus Spake Zarathustra (Dover Thrift Editions: Philosophy) Paperback – January 5, 1999
by
Friedrich Nietzsche
(Author),
Thomas Common
(Translator)
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A tremendously influential philosophical work of the late nineteenth century, Thus Spake Zarathustra is also a literary masterpiece by one of the most important thinkers of modern times. In it, the ancient Persian religious leader Zarathustra (or Zoroaster) serves as the voice for Friedrich Nietzsche's views, which include the introduction of the controversial doctrine of the Übermensch, or "superman."
Although later perverted by Nazi propagandists, the Übermensch was conceived by Nietzsche to designate the ultimate goal of human existence as the achievement of greatness of will and being. He was convinced that the individual, instead of resigning himself to the weakness of being human and worshipping perfection only possible in the next world (at least in the Christian view), should try to perfect himself during his earthly existence, and transcend the limitations of conventional morality. By doing so, the Übermensch would emerge victorious, standing in stark contrast to "the last man" — an uncreative conformist and complacent hedonist who embodies Nietzsche's critique of modern civilization, morality, and the Christian religion.
Written in a passionate, quasi-biblical style, Thus Spake Zarathustra is daring in form and filled with provocative, thought-provoking concepts. Today, the work is regarded as a forerunner of modern existentialist thought, a book that has provoked and stimulated students of philosophy and literature for more than 100 years.
Although later perverted by Nazi propagandists, the Übermensch was conceived by Nietzsche to designate the ultimate goal of human existence as the achievement of greatness of will and being. He was convinced that the individual, instead of resigning himself to the weakness of being human and worshipping perfection only possible in the next world (at least in the Christian view), should try to perfect himself during his earthly existence, and transcend the limitations of conventional morality. By doing so, the Übermensch would emerge victorious, standing in stark contrast to "the last man" — an uncreative conformist and complacent hedonist who embodies Nietzsche's critique of modern civilization, morality, and the Christian religion.
Written in a passionate, quasi-biblical style, Thus Spake Zarathustra is daring in form and filled with provocative, thought-provoking concepts. Today, the work is regarded as a forerunner of modern existentialist thought, a book that has provoked and stimulated students of philosophy and literature for more than 100 years.
- Print length288 pages
- LanguageEnglish
- PublisherDover Publications
- Publication dateJanuary 5, 1999
- Reading age14 years and up
- Dimensions5.25 x 1 x 8.5 inches
- ISBN-109780486406633
- ISBN-13978-0486406633
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Reviewed in the United States on July 25, 2011
Reviewed in the United States on September 14, 2023
I feel like Nietzsche and his characters need no introduction, but you should look them up anyways. His philosophy is life affirming and empowering. Stop waiting on God to save, God's gone. Create your own path.
Reviewed in the United States on February 8, 2007
To start off with, the Walter Kaufmann translation is by now well known to be probably the authoritative edition of Zarathustra (although the excerpts I've read from the Del Caro Cambridge Texts edition seems to be perhaps a more beautiful style). One of the reasons I originally picked up this edition was because the only translations available over the web were the droning and pedantic Thomas Common versions which are not only dull but muddled. Walter Kaufmann's translation gives a degree of clarity that far surpasses the Common translation, cannot speak to all the differences (however large or small) between it and the Del Caro version.
The book isn't particularly long, but Nietzsche fills it with metaphors and parables in addition to simple narrative and merriment. This is one of the challenges of the book: you're forced to figure out what is meaningful from what isn't and on top of that what each metaphor means. Nietzsche has never been in the habit of going into intricate detail or clarifying what he's saying to the same degree as some other thinkers, and although the book is a stylistic masterpiece (with narrative deliberately done in a biblical style and herein lies one of the advantages over the Common translation, namely that Common translated everything to mimic the King James version with an overabundance of "thees" "thous" and "ests") the philosophy is at times difficult to comprehend. Again, it's not difficult in the sense that the Critique of Pure Reason is difficult, or at least not nearly to the same degree, it is difficult because it is at times cryptic.
Additionally, I've seen a lot of reviews suggesting reading Nietzsche just for the pithy phrases or the beauty of the work. And while the work is indeed a very beautiful piece in places and is often quotable (and even considering Nietzsche was very big into each individual making his own meaning, creating his own path or values), I'd caution you against that approach. Although the book has a strong "make your own way" line of thought, that doesn't preclude understanding the ways of others.
I will admit that this is a contender for one of the more difficult books I've ever read (up there with Kant, though Nietzsche's previous and subsequent books are by far easier to understand). I've noticed that numerous readers recommend reading the book a second time. I'd say that might be useful, but it would take someone with either a lot of free time on their hands or someone with a very great degree of insight to grasp the meaning of each part of this work. What I found useful was having read other works by Nietzsche first. Before reading Zarathustra (which I read for the first time when I was 15 at the urging of a friend who was taking political science and philosophy in college) I had already read On the Genealogy of Morality and Human, All Too Human. My recommendation is to read at least one of Nietzsche's other books, preferably a couple. I'd suggest making Beyond Good and Evil one of your choices. By doing this, you will have already been introduced to Nietzschean philosophy and will be able to more readily grasp the symbolism used.
Even if you don't choose that approach, you should get the main lines of thought, specifically the eternal recurrence of the same, the overman, and the glorification of struggle, in the work. Either way, this book is a landmark work in the history of philosophy and deserves to be read.
The book isn't particularly long, but Nietzsche fills it with metaphors and parables in addition to simple narrative and merriment. This is one of the challenges of the book: you're forced to figure out what is meaningful from what isn't and on top of that what each metaphor means. Nietzsche has never been in the habit of going into intricate detail or clarifying what he's saying to the same degree as some other thinkers, and although the book is a stylistic masterpiece (with narrative deliberately done in a biblical style and herein lies one of the advantages over the Common translation, namely that Common translated everything to mimic the King James version with an overabundance of "thees" "thous" and "ests") the philosophy is at times difficult to comprehend. Again, it's not difficult in the sense that the Critique of Pure Reason is difficult, or at least not nearly to the same degree, it is difficult because it is at times cryptic.
Additionally, I've seen a lot of reviews suggesting reading Nietzsche just for the pithy phrases or the beauty of the work. And while the work is indeed a very beautiful piece in places and is often quotable (and even considering Nietzsche was very big into each individual making his own meaning, creating his own path or values), I'd caution you against that approach. Although the book has a strong "make your own way" line of thought, that doesn't preclude understanding the ways of others.
I will admit that this is a contender for one of the more difficult books I've ever read (up there with Kant, though Nietzsche's previous and subsequent books are by far easier to understand). I've noticed that numerous readers recommend reading the book a second time. I'd say that might be useful, but it would take someone with either a lot of free time on their hands or someone with a very great degree of insight to grasp the meaning of each part of this work. What I found useful was having read other works by Nietzsche first. Before reading Zarathustra (which I read for the first time when I was 15 at the urging of a friend who was taking political science and philosophy in college) I had already read On the Genealogy of Morality and Human, All Too Human. My recommendation is to read at least one of Nietzsche's other books, preferably a couple. I'd suggest making Beyond Good and Evil one of your choices. By doing this, you will have already been introduced to Nietzschean philosophy and will be able to more readily grasp the symbolism used.
Even if you don't choose that approach, you should get the main lines of thought, specifically the eternal recurrence of the same, the overman, and the glorification of struggle, in the work. Either way, this book is a landmark work in the history of philosophy and deserves to be read.
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Reviewed in India on October 21, 2023
It's effing Nietzsche, dude. Haven't completed it yet, but I'm gonna look so intellectual while reading it.
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Reviewed in India on October 21, 2023
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Reviewed in Australia on October 29, 2023
Arrived on time. nothing to complaint
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Tanisha P.
5.0 out of 5 stars
An Excellent Introduction to Nihilism: Satisfactory Quality, Worth the Money.
Reviewed in India on September 3, 2023
The book's overall condition and print quality are satisfactory. However, there is a minor issue where a miniscule portion of the cover's edge shows signs of wear with the underlying white layer becoming slightly visible. While that's not a significant concern for me, I would have appreciated if the book came with a paper wrap or some form of temporary protective cover.
Tanisha P.
Reviewed in India on September 3, 2023
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Mr. M. A. Gordon
4.0 out of 5 stars
Unofficial sequel to Zend Avesta, and the Gospels for good measure
Reviewed in the United Kingdom on May 28, 2019
Not an easy book to get through from beginning to end, but still a monumental contribution to continental and critical philosophy, and indeed western literature. This isn't necessarily the first (or only) book you should read by Nietzsche (that would be Genealogy of Morals and Birth of Tragedy), but certainly not the last.
Once acquainted with the revolutionary, psychological and discourse based method of Nietzsche, this work is the perfect example of that method as applied to Christianity, western philosophy and ethics. It certainly laid the groundwork for Freud, Foucault and others - and here above all he is the true 'master of suspicion' in revealing the bitterness, bad faith and hypocrisy of standard, bourgeois moral reasoning. In that sense, Nietzsche is right when he claims in other work to be the successor to Voltaire and that Zarathustra is the successor of Candide. However, what skills he has in lyricism, he generally lacks in satire and humour. Nietzsche tries, he really tries, but is not a funny man - maybe it's the old translation?
However, as a master of suspicion, it's only right to turn that suspicion back on the author. Of course, he was a sick and unloved man, at odds with his time and resentful for that reason. He's a wannabe aristocrat without means or a true understanding of the steam engine or the telegraph. Therefore, as much as his tainted image comes from his obscure style and later misuse of his work, it has kernel of truth. There might be no direct line to National Socialism (Nietzsche would have fared more honourable than Heidegger - and would have despised their murderous nationalism and racism, thuggishness and obscurantism), but there is a line to thinkers like Gabriele D'Annunzio and Julius Evola that can't be denied.
It's bad faith and hypocrisy - and as such bad thinking and bad living - that his disgust (disgust at the modern world being a key mark of the superman) for the 'mob' comes from. We might call them 'normies' or 'sheeple' today. Nietzsche's anti-egalitarianism has to be read in light of his views on hypocrisy, and so there is key parallel to what Marx says about bourgeois hypocrisy, "This sphere that we are deserting, within whose boundaries the sale and purchase of labour-power goes on, is in fact a very Eden of the innate rights of man. There alone rule Freedom, Equality, Property and Bentham."
Today, the (liberal) left and right clearly share, if not the same moral assumptions, then the same meta-moral assumptions about methodology and reasoning, and a lack of true criticiality in how these assumptions are viewed - Nietzsche was right about that. In that sense, Nietzsche's 'transvaluation of values' is closer to the neo-Aristotelianism of 'virtue ethics' than Russell's quip about 'conquerors who speak Greek'. Hence, Schopenhauer, as the 'Soothsayer' is almost chief among the devils, but pride of place goes to Wagner, the 'Sorcerer'.
There is no engagement with Hegel in Nietzsche, or the 'societal ethics' of Philosophy of Right - but it is clear to me that the personal and psychological 'hypocrisy' Nietzsche identifies in this book, rather than a call to capitalistic individualism and philosophical subjectivism, was a warning about the type of people who are about to start the twentieth century. It was a fork in the road between industrial slaughter and pseudo-religious obscurantism that Nietzsche could sense, but as the poetry of this work shows, could not articulate clearly. It was a fork growing wider in 1890 that would be obliterated in 1914. As per the 'eternal recurrence', one of the most difficult ideas in Nietzsche's work and in this book, we can't go back to 1914, but we can spiral back as different people and turn the wheel again.
Once acquainted with the revolutionary, psychological and discourse based method of Nietzsche, this work is the perfect example of that method as applied to Christianity, western philosophy and ethics. It certainly laid the groundwork for Freud, Foucault and others - and here above all he is the true 'master of suspicion' in revealing the bitterness, bad faith and hypocrisy of standard, bourgeois moral reasoning. In that sense, Nietzsche is right when he claims in other work to be the successor to Voltaire and that Zarathustra is the successor of Candide. However, what skills he has in lyricism, he generally lacks in satire and humour. Nietzsche tries, he really tries, but is not a funny man - maybe it's the old translation?
However, as a master of suspicion, it's only right to turn that suspicion back on the author. Of course, he was a sick and unloved man, at odds with his time and resentful for that reason. He's a wannabe aristocrat without means or a true understanding of the steam engine or the telegraph. Therefore, as much as his tainted image comes from his obscure style and later misuse of his work, it has kernel of truth. There might be no direct line to National Socialism (Nietzsche would have fared more honourable than Heidegger - and would have despised their murderous nationalism and racism, thuggishness and obscurantism), but there is a line to thinkers like Gabriele D'Annunzio and Julius Evola that can't be denied.
It's bad faith and hypocrisy - and as such bad thinking and bad living - that his disgust (disgust at the modern world being a key mark of the superman) for the 'mob' comes from. We might call them 'normies' or 'sheeple' today. Nietzsche's anti-egalitarianism has to be read in light of his views on hypocrisy, and so there is key parallel to what Marx says about bourgeois hypocrisy, "This sphere that we are deserting, within whose boundaries the sale and purchase of labour-power goes on, is in fact a very Eden of the innate rights of man. There alone rule Freedom, Equality, Property and Bentham."
Today, the (liberal) left and right clearly share, if not the same moral assumptions, then the same meta-moral assumptions about methodology and reasoning, and a lack of true criticiality in how these assumptions are viewed - Nietzsche was right about that. In that sense, Nietzsche's 'transvaluation of values' is closer to the neo-Aristotelianism of 'virtue ethics' than Russell's quip about 'conquerors who speak Greek'. Hence, Schopenhauer, as the 'Soothsayer' is almost chief among the devils, but pride of place goes to Wagner, the 'Sorcerer'.
There is no engagement with Hegel in Nietzsche, or the 'societal ethics' of Philosophy of Right - but it is clear to me that the personal and psychological 'hypocrisy' Nietzsche identifies in this book, rather than a call to capitalistic individualism and philosophical subjectivism, was a warning about the type of people who are about to start the twentieth century. It was a fork in the road between industrial slaughter and pseudo-religious obscurantism that Nietzsche could sense, but as the poetry of this work shows, could not articulate clearly. It was a fork growing wider in 1890 that would be obliterated in 1914. As per the 'eternal recurrence', one of the most difficult ideas in Nietzsche's work and in this book, we can't go back to 1914, but we can spiral back as different people and turn the wheel again.
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