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Nietzsche: Untimely Meditations (Cambridge Texts in the History of Philosophy) [Paperback]

Friedrich Nietzsche , Daniel Breazeale , R. J. Hollingdale
3.0 out of 5 stars  See all reviews (1 customer review)
Price: £17.99 & FREE Delivery in the UK. Details
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Book Description

6 Nov 1997 Cambridge Texts in the History of Philosophy
The four short works in Untimely Meditations were published by Nietzsche between 1873 and 1876.They deal with such broad topics as the relationship between popular and genuine culture, strategies for cultural reform, the task of philosophy, the nature of education, and the relationship between art, science and life. They also include Nietzsche's earliest statement of his own understanding of human selfhood as a process of endlessly 'becoming who one is'. As Daniel Breazeale shows in his introduction to this new edition of R. J. Hollingdale's translation of the essays, these four early texts are key documents for understanding the development of Nietzsche's thought and clearly anticipate many of the themes of his later writings. Nietzsche himself always cherished his Untimely Meditations and believed that they provide valuable evidence of his 'becoming and self-overcoming' and constitute a 'public pledge' concerning his own distinctive task as a philosopher.

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Nietzsche: Untimely Meditations (Cambridge Texts in the History of Philosophy) + Nietzsche: Daybreak: Thoughts on the Prejudices of Morality (Cambridge Texts in the History of Philosophy) + Twilight of  the Idols and The Anti-Christ (Penguin Classics)
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Product details

  • Paperback: 322 pages
  • Publisher: Cambridge University Press; 2 edition (6 Nov 1997)
  • Language: English
  • ISBN-10: 0521585848
  • ISBN-13: 978-0521585842
  • Product Dimensions: 23 x 15 x 2 cm
  • Average Customer Review: 3.0 out of 5 stars  See all reviews (1 customer review)
  • Amazon Bestsellers Rank: 335,546 in Books (See Top 100 in Books)
  • See Complete Table of Contents

Product Description

Book Description

These four early essays, key documents for understanding the development of Nietzsche's thought, are here presented in a new edition with an introduction that places them in their historical context and discusses their significance for Nietzsche's philosophy.

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First Sentence
Public opinion in Germany seems almost to forbid discussion of the evil and perilous consequences of a war, and especially of one that has ended victoriously: there is thus all the more ready an ear for those writers who know no weightier authority than this public opinion and who therefore vie with one another in lauding a war and in seeking out the mighty influence it has exerted on morality, culture and art. Read the first page
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Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
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11 of 13 people found the following review helpful
Format:Paperback
Professor Nietzsche's earliest book, or rather, collection of pamphlets, is his first attempt at clarifying his views on modern Germany on the brink of re-birth. It seems that Nietzsche's extreme suspicion of the depth and validity of this `re-birth' was the very thing that prompted him to become a philosopher.

`David Strauss: the Confessor and the Writer' is a vitriolic attack on Strauss, who had began his career arguing for the rationalised, Germanised "Christianity" recommended by Kant and Hegel, to later preaching for a cult based purely on Darwinism, positivism and materialism - both of which are the inevitable results of the Anglo-French "Enlightenment", id est unrestrained rationalism and liberalism, the cycle leading to the dissolution of all tradition. Nietzsche's objection, when it isn't purely personal or "psychological", is that David Strauss levelled Christianity and the "Spirit" only in a superficial way, and in the dark subconscious, the psychology of the Christian is very much alive and well. This is obviously a great step towards Nietzsche's latter philosophy. Nietzsche has been criticised for the unprovoked venom of his attack, but this ignores the fact that aggressive polemics were very much vogue in German post-Kantian philosophy, the young Hegel authored several essays of this kind against his contemporaries and criticised Christianity in very harsh terms.

`On the Use and Abuse of History for Life' is a critique of the linear, progressivist historiography instigated by Hegel. Instead, Nietzsche argues that we should look for inspiration in history only by viewing it has a collection of independent moments of greatness.
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Amazon.com: 5.0 out of 5 stars  4 reviews
5 of 5 people found the following review helpful
5.0 out of 5 stars Best place to start 22 Aug 2008
By david 1234 - Published on Amazon.com
Format:Paperback
I consider Nietzsche to be the most honest, profound and relevant thinker available to those who are lost and nauseated in a godless, overly- democratised world. This is not to say that Nietzsche is without faults, and serious ones at that. Nevertheless, at his best he combines an honesty, seriousness and profoundity that are, in my view, unsurpassed.
With this in mind I would recommend to anyone who wishes to undertake a serious study of Nietzsche to begin with the Untimely Meditations, and particularly the essays on "History" and "Schopenhauer". These two works especially illustrate Nietzsche's obsessions, his character and his general orientation.
5 of 6 people found the following review helpful
5.0 out of 5 stars Nietzsche's Meditations on Culture 19 July 2007
By Jason Bagley - Published on Amazon.com
Format:Paperback|Verified Purchase
These four "Meditations" deal with, as has been noted in other reviews, a very diverse number of topics. Primarily, however (and apart from the scattered passages of philosophical interest), they are criticisms, or more accurately explanations, of culture. Although they deal with issues such as sholarship, literature, science, art, and of course philosophy, the recurring theme in all four is culture. What it is, what kind of culture is desirable, how culture comes about, etc. These discussions are found in each of the Meditations, some more fragmentary than in others.

These are some of Nietzsche's early writings and they reflect that fact. They are similar to "The Birth of Tragedy" to certain degrees in style and in content. They are not fully or even primarily philosophical works. Nietzsche is here still under the influence of Richard Wagner and Arthur Schopenhauer and although it can be seen that he is breaking away from those influences (for instance, the Meditation on Schopenhauer does not focus on Schopenhauer's actual philosophy as a source of education for Nietzsche so much as Schopenhauer the man, and the Meditation on Richard Wagner is not as strong and unified as the other Meditations are and it does not present a wholly flattering picture of Wagner, dwelling as it does on his psychology - it's tenor is not always one entirely of approval) he has not really begun his philosophizing yet.

The other way they show how early on in Nietzsche's career they are is in the writing itself. While "The Birth of Tragedy" had technical issues even ignoring the philological and philosophical concerns (as amazing a work in aesthetics and culture as it was), these four works do as well. Don't get me wrong, even in Nietzsche's first book his command of language shows itself and these are beautifully written pieces in their own right, but neither his first book nor the four Meditations can quite measure up, stylistically, to Nietzsche's later works like "Twilight of the Idols".

Still, the Meditations are interesting in their own right. "David Straus, the Confessor and the Writer" deals with a number of topics. One of these has to do with faith and doctrines of beliefs. Nietzsche, who used to enjoy reading Strauss's "Life of Jesus", blasts Strauss mercilessly (in a way that really hasn't changed if you happen to watch any TV at all) for putting up his own secular faith in place of religious faith and you can almost hear the unspoken words "Last Man" which Nietzsche would write so contemptuously of in "Thus Spoke Zarathustra". The fact that Strauss shared similar views on religion as such with Nietzsche mattered little. Strauss, in Nietzsche's opinion, tried to change the fundamental views of the world (from the supernatural to the material/deterministic) without drawing new conclusions from that. Basically, Strauss was viewed as one of those who saw Darwin and that which he stood for as of great benefit to mankind without realizing the kinds of change such a shift in worldview that implied. Essentially, Strauss represents the type (the Last Man) that has ultimately been victorious, in large parts of the world, over Nietzsche. The kind who shifts his superstitions to material science but keeps the Christian morality, or the Christian conclusions based on that premise (which, because of the shift from afterworld to this world, is no longer a valid premise).

Later on, Nietzsche bashes Strauss's prose, although the final examples of bad German that Nietzsche picked apart in the original are simply cut out of this version because of the translation difficulties. It would be somewhat pointless to hear a German criticism in German _of_ German if it has all been rendered (deliberately badly) into English.

"On the Uses and Disadvantages of History for Life" is an interesting piece which points out a central tenet of Nietzsche's philosophy of life. A thing may only be "good" to the extent that it is life-promoting. This is, I'm pretty sure, the main reason Nietzsche fought so hard against anything he perceived as nihilistic. Nietzsche says in here that to a certain extent, for man to function, he must be "unhistorical". On the other hand, he applauds the type who can be as historical as possible and still function. Throughout these meditations you get a sense of Nietzsche's approval of the "higher" or aristocratic type that was to culminate in his conception of the overman.

"Schopenhauer as Educator" is, as I have said, not so much about Schopenhauer's philosophy as it is about the lesson's Nietzsche took from Schopenhauer's life. Nietzsche claimed, towards the end of his life, that this essay was not written about Schopenhauer but about himself. While I don't really buy that, I am inclined to grant, after reading it, that some of the attributes Nietzsche praises in Schopenhauer were either slightly altered or completely fabricated and that Nietzsche was writing into this Meditation things he admired and wished to emulate. For one thing, I don't think you could really say that Schopenhauer was "cheerful" in any sense of the word. Schopenhauer was a pessimist in more than just a philosophical sense and his writings about anything contemporary or tangible seem bitter (not just the stuff about Hegel).

I'll leave off the final Meditation. It's not as clear as the others, but there is a lot of interesting cultural commentary, including a very great deal about art and culture. There is one passage I would like to quote as an example: "Wherever 'form' is nowadays demanded, in society and in conversation, in literary expression, in traffic between states, what is involuntarily understood by it is a pleasing appearance, the antithesis of the true concept of form as shape necessitated by content, which has nothing to do with 'pleasing' or 'displeasing' preciesly because it is necessary and not arbitrary." (Richard Wagner in Bayreuth pg. 216)

Although there was a revolt against form in the early part of the 20th Century, like most revolts it made certain gains and was summarily crushed.

These Meditations constitute necessary reading for any serious Nietzschean (and I use that term without any sense of irony - if Nietzsche hadn't wanted adherents he shouldn't have left any writings, unsystematic or not) and help greatly with a proper understanding of his ideas (which can be misconstrued if you start with later writings and don't read them analytically).

This translation is, of course, excellent and the Cambridge Texts series is about the best on the market right now. Even though I have the paperback editions of Nietzsche's works the binding is more durable than some hardcover books I have purchased.
5.0 out of 5 stars Bits and pieces of this book go back to bees made honey in the lion's head 3 Aug 2014
By Bruce P. Barten - Published on Amazon.com
Format:Kindle Edition
Just think how Nietzsche picked apart everything David Friedrich Strauss wrote later in life because he was writing as a popular author feeding pat answers to readers who had some idea of the humor of forbidden reciprocity. Strauss could not understand how Nietzsche had ever crossed his path to produce such a rage that would admit that Strauss, as author of The Life of Jesus Critically Examined was the real Straussian genius, but that man who today is publicly famous as David Friedrich Strauss is a different person carelessly making grammatical errors that show he never knew what he intended to say long enough to write it down. Nietzsche was the kind of scholar who thinks nobody gets his points because nothing in his life approached the kind of reciprocity he heaped on Strauss.
8 of 13 people found the following review helpful
5.0 out of 5 stars From the acorn . . . 22 Jan 2000
By Johannes Climacus - Published on Amazon.com
Format:Paperback
Herein lie the seeds of Nieztsche's notion of Eternal Recurrence, which will germinate in The Gay Science, and bear fruit in Zarathustra.
Neitzsche's treatment of the four "types" of history in "On the Uses and Disadvantages of History for Life" is facsinating, both in its own right, and as a prelude to the notion of eternal recurrence.
This is really a book that must be read by anyone serioulsly interested in Nietzsche's philosophy.
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