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"It is a rare privilege to be able to discover a great book twice, once originally in the author's language and then again, more richly, more accessibly, in one's own....The English text "is "the text of the original...no less than what Heidegger made in the German."--Harold Alderman on Volume I, "Southwestern Journal of Philosophy""A major contribution to our understanding of each of these thinkers."--"Booklist"
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A landmark discussion between two great thinkers, vital to an understanding of twentieth-century philosophy and intellectual history.
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In The Will to Power, the "work" to be treated in this lecture course, Nietzsche says the following about philosophy (WM, 420): I do not wish to persuade anyone to philosophy: it is inevitable and perhaps also desirable that the philosopher should be a rare plant. Read the first page
Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
In The Will to Power, the "work" to be treated in this lecture course, Nietzsche says the following about philosophy (WM, 420): I do not wish to persuade anyone to philosophy: it is inevitable and perhaps also desirable that the philosopher should be a rare plant. Read the first page
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Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
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Most Helpful Customer Reviews
18 of 18 people found the following review helpful
Format:Paperback
This book and its companion volume, Nietzsche, the Will to Power as Knowledge and Metaphysics, are important from the point of view of understanding the development of Heidegger's thought. They allow us to see how his thought evolved in the crucial years from 1930 to The Letter on Humanism (1947). The volumes present us with Heidegger's lectures on Nietzsche delivered in the years 1936-40, and some articles he wrote on him from 1940 to 1946. The lectures make easy reading compared with most of Heidegger's published works.
Heidegger's first series of lectures in this volume is entitled The Will to Power as Art. By will to power Nietzsche meant an enhancement or heightening of life. This will to power appears most clearly in the artist, particularly in the artist of the grand style, who puts forward a vision of life as a whole. The demand for such a vision of life becomes most pressing only when a person has fully appreciated the nihilism of the present world. It is only then that he feels the great pressure to find a solution, and it is then too that he becomes fully conscious of the inadequacy of his resources for dealing with the problem. The individual feels this demand as a great burden weighing down on him.Yet it is a demand that he must meet if he is to become the one he essentially is.
We are here approaching the thought of the eternal return of the same, the subject of the second series of lectures in this volume. If a person allows his existence to drift in fear and ignorance, then the individual moments of his life will come again; they will be the same in that they are all fleeting and evasive moments. But if he shapes something supreme out of the next moment, if he notes well and retains the consequences, then that moment will come again and will continue to return in its essential characteristics. A stable, eternal element will be introduced into the flux of becoming.
Heidegger is not primarily interested in this philosophy of life of Nietzsche. What he is interested in is a greater understanding of truth as unconcealment. He reflects on Nietzsche's writings in order to grow in his own understanding of truth and Being.
Professor Krell has provided a very readable translation. His concluding Analysis also supplies a great deal of helpful background and a synoptic account of Heidegger's aims.
Heidegger's first series of lectures in this volume is entitled The Will to Power as Art. By will to power Nietzsche meant an enhancement or heightening of life. This will to power appears most clearly in the artist, particularly in the artist of the grand style, who puts forward a vision of life as a whole. The demand for such a vision of life becomes most pressing only when a person has fully appreciated the nihilism of the present world. It is only then that he feels the great pressure to find a solution, and it is then too that he becomes fully conscious of the inadequacy of his resources for dealing with the problem. The individual feels this demand as a great burden weighing down on him.Yet it is a demand that he must meet if he is to become the one he essentially is.
We are here approaching the thought of the eternal return of the same, the subject of the second series of lectures in this volume. If a person allows his existence to drift in fear and ignorance, then the individual moments of his life will come again; they will be the same in that they are all fleeting and evasive moments. But if he shapes something supreme out of the next moment, if he notes well and retains the consequences, then that moment will come again and will continue to return in its essential characteristics. A stable, eternal element will be introduced into the flux of becoming.
Heidegger is not primarily interested in this philosophy of life of Nietzsche. What he is interested in is a greater understanding of truth as unconcealment. He reflects on Nietzsche's writings in order to grow in his own understanding of truth and Being.
Professor Krell has provided a very readable translation. His concluding Analysis also supplies a great deal of helpful background and a synoptic account of Heidegger's aims.
4 of 4 people found the following review helpful
Format:Paperback
This book and its companion volume, Nietzsche, the Will to Power as knowledge and Metaphysics, are important from the point of view of understanding the development of Heidegger's thought. They allow us to see how his thought evolved in the crucial years from 1930 to The Letter on Humanism (1947). The volumes present us with Heidegger's lectures on Nietzsche delivered in the years 1936-40, and some articles he wrote on him from 1940 to 1946. The lectures make easy reading compared with most of Heidegger's published works.
Heidegger's first series of lectures in this volume is entitled The Will to Power as Art. By will to power Nietzsche meant an enhancement or heightening of life. This will to power appears most clearly in the artist, particularly in the artist of the grand style, who puts forward a vision of life as a whole. The demand for such a vision of life becomes most pressing only when a person has fully appreciated the nihilism of the present world. It is only then that he feels the great pressure to find a solution, and it is then too that he becomes fully conscious of the inadequacy of his resources for dealing with the problem. The individual feels this demand as a great burden weighing down on him.Yet it is a demand that he must meet if he is to become the one he essentially is.
We are here approaching the thought of the eternal return of the same, the subject of the second series of lectures in this volume. If a person allows his existence to drift in fear and ignorance, then the individual moments of his life will come again; they will be the same in that they are all fleeting and evasive moments. But if he shapes something supreme out of the next moment, if he notes well and retains the consequences, then that moment will come again and will continue to return in its essential characteristics. A stable, eternal element will be introduced into the flux of becoming.
Heidegger is not primarily interested in this philosophy of life of Nietzsche. What he is interested in is a greater understanding of truth as unconcealment. He reflects on Nietzsche's writings in order to grow in his own understanding of truth and Being.
Professor Krell has provided a very readable translation. His concluding Analysis also supplies a great deal of helpful background and a synoptic account of Heidegger's aims.
Heidegger's first series of lectures in this volume is entitled The Will to Power as Art. By will to power Nietzsche meant an enhancement or heightening of life. This will to power appears most clearly in the artist, particularly in the artist of the grand style, who puts forward a vision of life as a whole. The demand for such a vision of life becomes most pressing only when a person has fully appreciated the nihilism of the present world. It is only then that he feels the great pressure to find a solution, and it is then too that he becomes fully conscious of the inadequacy of his resources for dealing with the problem. The individual feels this demand as a great burden weighing down on him.Yet it is a demand that he must meet if he is to become the one he essentially is.
We are here approaching the thought of the eternal return of the same, the subject of the second series of lectures in this volume. If a person allows his existence to drift in fear and ignorance, then the individual moments of his life will come again; they will be the same in that they are all fleeting and evasive moments. But if he shapes something supreme out of the next moment, if he notes well and retains the consequences, then that moment will come again and will continue to return in its essential characteristics. A stable, eternal element will be introduced into the flux of becoming.
Heidegger is not primarily interested in this philosophy of life of Nietzsche. What he is interested in is a greater understanding of truth as unconcealment. He reflects on Nietzsche's writings in order to grow in his own understanding of truth and Being.
Professor Krell has provided a very readable translation. His concluding Analysis also supplies a great deal of helpful background and a synoptic account of Heidegger's aims.
Most Helpful Customer Reviews on Amazon.com (beta)
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8 reviews
30 of 41 people found the following review helpful
Mesmerizing and Meditative; The Mind of Heidegger
7 Dec 2003
Format:Paperback|Amazon Verified Purchase
.
If you like Nietzsche, don't ignore Heidegger's monumental achievement.
Walter Kaufmann's Nietzche, psychologist and philosopher and on Heidegger in Kaufmann's, Discovering The Mind, Vol II, criticizes Heidegger to a great degree. In much of Kaufmann's objections to Heidegger's analogy of Nietzsche include his attempt to explain man's "essential ontology" into what really amounts to anthropomorphism. Also the fact that Heidegger uses texts of Nietzsche from obscure manuscripts over his published works. This, along with Kaufmann's personal encounters with Heidegger, in which Heidegger claimed to have unpublished writings incapable of adequate translation and explanation in his possession, esoteric information, an obvious manifestation of a prideful and arrogant personality.
If you like Nietzsche, don't ignore Heidegger's monumental achievement.
Walter Kaufmann's Nietzche, psychologist and philosopher and on Heidegger in Kaufmann's, Discovering The Mind, Vol II, criticizes Heidegger to a great degree. In much of Kaufmann's objections to Heidegger's analogy of Nietzsche include his attempt to explain man's "essential ontology" into what really amounts to anthropomorphism. Also the fact that Heidegger uses texts of Nietzsche from obscure manuscripts over his published works. This, along with Kaufmann's personal encounters with Heidegger, in which Heidegger claimed to have unpublished writings incapable of adequate translation and explanation in his possession, esoteric information, an obvious manifestation of a prideful and arrogant personality.
Now I will agree with the majority of Kaufmann's arguments against Heidegger, including the fact that the man was an active Nazi, a party member and an active advocate of a totalitarian atmosphere imposed at the University he taught at. And it must be noted; there is no anti-semtic writing here, there is only deep and profound analytic treatment of Nietzsche.
Despite all of Kaufmann's valid criticisms and objectifications, I find Heidegger's Nietzsche, both mesmerizing, thought provoking and soul stirring. One needs to recognize this book is Heidegger, not Nietzche and Heidegger is a deep analytical thinker, whereas, Nietzche was both philosophical and poetic and top it all off, psychological. It takes a man like Heidegger to give it the philosophical, analytical style. Perhaps it is bias and to a degree "scandalous," as Kaufmann so brazenly claims, but to ignore these volumes would be foolish. For me, Heidegger's work is monumental and inspirational. If one reads Heidegger with discernment and awareness, then the four volumes of Nietzche are most beneficial and most certainly worth the read, not to pass in one's study of Nietzsche.
In particular the study of the "Will to Power as Art," where the truth is an error since art is the becoming and truth is always the become that is becoming in self positing, in artistic creativity of thought, the affixation on an apparition. And Heidegger's analytical explanation of Nietzsche's "Eternal Return" are far worth this read.
Also in line with this, is the explanation of Kaufmann in Nietzsche's Will To Power; not being self-preservation of Spinoza, nor pleasure principle of Freud, but of power, the power of the self-positing and creative center, not the power that dictates over others, which has been administered by totalitarian and authoritarian governments.
In addition to Kaufmann and Heidegger, Also excellent books:
Nietzsche: A Philosophical Biography by Rudiger Safranski
Nietzsche : The Man and his Philosophy - R. J. Hollingdale
Nietzsche: by Karl Jaspers
5 of 6 people found the following review helpful
Brilliant
22 Feb 2009
Format:Paperback
Martin Heidegger's lectures on Nietzsche represent the most penetrating and thoughtful inquiries in all of Nietzsche scholarship. This volume contains Volume I: The Will to Power as Art, and Volume II: The Eternal Recurrence of the Same. Heidegger was the first thinker to repudiate the common view that Nietzsche's doctrine of 'Eternal Return' was a mere curiosity-a mythological playing that detracted from his 'serious' political ideas regarding will to power. Heidegger reorients our understanding of Nietzsche back to the eternal recurrence of the same, and argues that it is both the central idea of Nietzsche's philosophy as well as the grounding principle of will to power. Heidegger's work on the doctrine of eternal return are practically incomparable in terms of their rigor and creativity. He has successfully placed Nietzsche's work as the total overcoming of Platonism and as the consummation of Western Metaphysics. A true tour de force of philosophical inquiry.
12 of 20 people found the following review helpful
Forget about any other books on Nietzsche
6 Jan 2002
Format:Paperback
I read the volumes on The Will To Power as Art and as Knowledge whilst at university studying philosophy and it illuminated Nietzsche's thought for me. Heidegger's is the only worthy exposition of his philosophy because not only does he seem to be the only one capable of comprehending it but he doesn't seek to distort it in any way or use it for his own ends. There are no ulterior motives here : Heidegger lets Nietzsche's philosophy speak for itself - and what a magnificent and awe-inspiring philosophy it is ! If you have ever wondered, as I certainly had prior to finding these works, about the precise meaning of Nietzsche's thought of the 'Eternal Recurrence of The Same', or how it relates to the 'Will to Power', then these are the book you want to read. I had become thoroughly frustrated at the cursory treatment which this part of N.'s philosophy receives elsewhere, but Heidegger shows that the thought of 'Eternal Recurrence' is in truth one of the two indispensable fundamental elements of N.'s philosophy - along with 'Will To Power', without which the thought of Eternal Recurrence cannot truly be thought. The lecture course 'Nietzsche' (reproduced in these books) is a comprehensive and faithful account of Nietzsche's thought (and life) - perhaps the only genuine one. It will also help those who know about Nietzsche's ideas but haven't encountered Heidegger's or can't see the relation between these two giants of Western thinking.
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