In this regard one should note that this interest is not the result of a temporary popularity, such as that which has met the philosophical18 pieties19 of Henri Bergson. To the contrary, Nietzsche's renown20 is gaining ground daily among serious-minded scholars, and his adherents21 have already reached the dimensions of a small army. But despite this appreciation there is still current an enormous amount of ignorance concerning his teachings. The very manner in which he wrote tended to bring about misunderstandings. Viewed casually22 and without studious consideration, his books offer many apparent contradictions. His style, always elliptic and aphoristic23, lends itself easily to quotation24, and because of the startling and revolutionary nature of his utterances25, many excerpts26 from his earlier works were widely circulated through the mediums of magazines and newspapers. These quotations27, robbed of their context, very often gave rise to immature28 and erroneous judgments29, with the result that the true meaning of his philosophy was often turned into false channels. Many of his best-known aphorisms30 have taken on strange and unearthly meanings, and often the reverse of his gospel has gained currency and masqueraded as the original canon.
To a great extent this misunderstanding has been unavoidable. Systematisers, ever eager to bend a philosopher's statements to their own ends, have found in Nietzsche's writings much material which, when carefully isolated31, substantiated32 their own conclusions. On the other hand, the Christian33 moralists, sensing in Nietzsche[Pg 11] a powerful and effective opponent, have attempted to disqualify his ethical34 system by presenting garbled35 portions of his attacks on Christianity, omitting all the qualifying passages. It is impossible, however, to understand any of Nietzsche's doctrines unless we consider them in their relation to the whole of his teachings.
Contrary to the general belief, Nietzsche was not simply a destructive critic and a formulator36 of impossible and romantic concepts. His doctrine10 of the superman, which seems to be the principal stumbling block in the way of a rationalistic interpretation37 of his philosophy, is no vague dream unrelated to present humanity. Nor was his chief concern with future generations. Nietzsche devoted his research to immediate38 conditions and to the origin of those conditions. And—what is of greater importance—he left behind him a very positive and consistent system of ethics—a workable and entirely39 comprehensible code of conduct to meet present-day needs. This system was not formulated40 with the precision which no doubt would have attached to it in its final form had he been able to complete the plans he had outlined. Yet there are few points in his code of ethics—and they are of minor41 importance—which cannot be found, clearly conceived and concisely42 stated, in the main body of his works. This system of conduct embraces every stage of society; and for the rulers to-day—the people for whom Nietzsche directly voiced his teachings—he outlines a method of outer conduct and a set of inner ideals which meet with every modern condition. His proposed ethical routine is not based on abstract reasoning and speculative44 conclusions. It is a practical code which has its foundation implanted in the dominating instincts of the organic and inorganic45 world. It is directly opposed to the[Pg 12] prevailing46 code, and has for its ideal the fulness of life itself—life intensified47 to the highest degree, life charged with a maximum of beauty, power, enthusiasm, virility48, wealth and intoxication49. It is the code of strength and courage. Its goal is a race which will possess the hardier50 virtues51 of strength, confidence, exuberance52 and affirmation.
This ideal has been the source of many misunderstandings, and it is the errors which have arisen from the vicious and inept53 dissemination54 of his teachings, that I have striven to rectify55 in the present book. I have hoped to accomplish this by presenting the whole of Nietzsche's philosophy, as far as possible, in his own words. This has not been so difficult a matter. His writings, more than those of any other modern philosopher, offer opportunities for such treatment. There is no point in his entire system not susceptible56 to brief and clear quotation. Furthermore, his thought developed consistently and logically in straight-away, chronological57 order, so that at the conclusion of each book we find ourselves just so much further along the route of his thinking. Beginning with "Human, All-Too-Human," his first destructive volume, we can trace the gradual and concise43 pyramiding of his teachings, down to the last statement of his cardinal58 doctrine of will as set forth in the notes which comprise the second volume of "The Will to Power." Each one of the intervening books embodies59 new material: it is a distinct, yet co-ordinated, division in the great structure of his life's work. These books overlap60 one another in many instances, and develop points raised speculatively61 in former books, but they organise62 each other and lead one surely, if at times circuitously63, to the crowning doctrines of his thought.
[Pg 13]
The majority of critics have chosen to systematise Nietzsche's teachings by separating the ideas in his different books, and by drawing together under specific captions64 (such as "religion," "the state," "education," etc.,) all the scattered66 material which relates to these different subjects. In many cases they have succeeded in offering a very coherent and consistent résumé of his thought. But Nietzsche's doctrines were inherently opposed to such arbitrary dividing and arranging, because beneath the various sociological points which fell under his consideration, were two or three general motivating principles which unified67 the whole of his thought. He did not work from modern institutions back to his doctrines; but, by analysing the conditions out of which these institutions grew, he arrived at the conclusions which he afterward68 used in formulating69 new methods of operation. It was the change in conditions and needs between ancient and modern times that made him voice the necessity of change between ancient and modern institutions. In other words, his advocacy of new methods for dealing with modern affairs was evolved from his researches into the origin and history of current methods. For instance, his remarks on religion, society, the state, the individual, etc., were the outcome of fundamental postulates70 which he described and elucidated71 in terms of human institutions. Therefore an attempt to reach an explanation of the basic doctrines of his philosophy through his applied72 teachings unconsciously gives rise to the very errors which the serious critics have sought to overcome: this method focuses attention on the application of his doctrines rather than on the doctrines themselves.
Therefore I have taken his writings chronologically73, beginning with his first purely74 philosophical work—[Pg 14]"Human, All-Too-Human"—and have set down, in his own words, every important conclusion throughout his entire works. In this way one may follow Nietzsche throughout every step in the development of his teachings—not only in his abstract theories but also in his application of them. There is not a single important point in the entire sweep of his thought not contained in these pages. Naturally I have been unable to give any of the arguments which led to these conclusions. The quotations are in every instance no longer than has been necessary to make clear the idea: for the processes of thought by which these conclusions were reached the reader must go direct to the books from which the excerpts are made. Also I have omitted Nietzsche's brilliant analogies and such desultory75 critical judgments, literary and artistic76, as have no direct bearing on his philosophy; and have contented77 myself with setting down only those bare, unelaborated utterances which embody78 the positive points in his thought. By thus letting Nietzsche himself state his doctrines I have attempted to make it impossible for anybody who goes carefully through these pages to misunderstand those points which now seem clouded in error.
In order to facilitate further the research of the student and to make clear certain of the more obscure selections, I have preceded each chapter with a short account of the book and its contents. In these brief essays, I have reviewed the entire contents of each book, set down the circumstances under which it was written, and attempted to weigh its individual importance in relation to the others. Furthermore, I have attempted to state briefly79 certain of the doctrines which did not permit of entirely self-explanatory quotation. And where Nietzsche indulged in research, such as in tracing the origin[Pg 15] of certain motives80, or in explaining the steps which led to the acceptance of certain doctrines, I have included in these essays an abridged81 exposition of his theories. In short, I have embodied82 in each chapter such critical material as I thought would assist the reader to a clear understanding of each book's contents and relative significance.
This book is frankly83 for the beginner—for the student who desires a survey of Nietzsche's philosophy before entering upon a closer and more careful study of it. In this respect it is meant also as a guide; and I have given the exact location of every quotation so that the reader may refer at once to the main body of Nietzsche's works and ascertain84 the premises85 and syllogisms which underlie86 the quoted conclusion.
In the opening biographical sketch87 I have refrained from going into Nietzsche's personality and character, adhering throughout to the external facts of his life. His personality will be found in the racy, vigorous and stimulating88 utterances I have chosen for quotation, and no comments of mine could add colour to the impression thus received. It is difficult to divorce Nietzsche from his work: the man and his teachings are inseparable. His style, as well as his philosophy, is a direct outgrowth of his personality. This is why his gospel is so personal and intimate a one, and so closely bound up in the instincts of humanity. There are several good biographies of Nietzsche in existence, and a brief account of the best ones in English will be found in the bibliography at the end of this volume.
It must not be thought that this book is intended as a final, or even complete, commentary on Nietzsche's doctrines. It was written and compiled for the purpose of[Pg 16] supplying an introductory study, and, with that end in view, I have refrained from all technical or purely philosophical nomenclature. The object throughout has been to stimulate89 the reader to further study, and if this book does not send the reader sooner or later to the original volumes from which these quotations have been made, I shall feel that I have failed somewhat in my enterprise.
The volumes of Nietzsche's philosophy from which the quotations in this book are taken, comprise the first complete and authorised edition of the works of Nietzsche in English. To the courageous90 energy of Dr. Oscar Levy91 do we owe the fact that Nietzsche's entire writings are now obtainable in English. The translations of these books have, in every instance, been made by competent scholars, and each volume is introduced by an illuminating92 preface. As this edition now stands, it is the most complete and voluminous translation of any foreign philosopher in the English language. The edition is in eighteen volumes, and is published in England by T. N. Foulis, and in America by the Macmillan Company. The volumes and their contents are given below.
I. "The Birth of Tragedy," translated by William A. Haussmann, B.A., Ph.D., with a biographical introduction by the author's sister; a portrait of Nietzsche, and a facsimile of his manuscript.
II. "Early Greek Philosophy and Other Essays," translated by Maximilian A. Mügge, Ph.D. Contents: "The Greek State," "The Greek Woman," "On Music and Words," "Homer's Contest," "The Relation of Schopenhauer's Philosophy to a German Culture," "Philosophy During the Tragic93 Age of the Greeks" and "On Truth and Falsity in Their Ultramoral Sense."
III. "The Future of Our Educational Institutions," translated by J. M. Kennedy. Besides the titular94 essay, this volume contains "Homer and Classical Philology95."
[Pg 17]
IV. "Thoughts Out of Season," Vol. I., translated by Anthony M. Ludovici. Contents: "David Strauss, the Confessor and the Writer" and "Richard Wagner in Bayreuth."
V. "Thoughts Out of Season," Vol. II., translated with introduction by Adrian Collins, M.A. Contents: "The Use and Abuse of History" and "Schopenhauer as Educator."
VI. "Human, All-Too-Human," Vol. I., translated by Helen Zimmern, with introduction by J. M. Kennedy.
VII. "Human, All-Too-Human," Vol. IL, translated, with introduction, by Paul V. Cohn, B.A.
VIII. "The Case of Wagner," translated by Anthony M. Ludovici and J. M. Kennedy, with introductions by the translators. Contents: "The Case of Wagner," "Nietzche contra Wagner," "Selected Aphorisms" and "We Philologists96."
IX. "The Dawn of Day," translated, with introduction, by J. M. Kennedy.
X. "The Joyful97 Wisdom," translated, with introduction, by Thomas Common. The poetry which appears in the appendix under the caption65 of "Songs of Prince Free-As-A-Bird," is translated by Paul V. Cohn and Maude D. Petre.
XI. "Thus Spake Zarathustra," revised introduction by Thomas Common, with introduction by Mrs. F?rster-Nietzsche, and commentary by A. M. Ludovici.
XII. "Beyond Good and Evil," translated by Helen Zimmern, with introduction by Thomas Common.
XIII. "The Genealogy98 of Morals," translated by Horace B. Samuel, M.A., with introductory note. "People and Countries," an added section to this book, is translated by J. M. Kennedy with an editor's note by Dr. Oscar Levy.
XIV. "The Will to Power," Vol. I., translated, with an introduction, by A. M. Ludovici.
XV. "The Will to Power," Vol. IL, translated, with an introduction, by A. M. Ludovici.
XVI. "The Twilight99 of the Idols," translated, with an introduction, by A. M. Ludovici. Contents: "The Twilight of the Idols," "The Antichrist," "Eternal Recurrence," and "Explanatory Notes to 'Thus Spake Zarathustra.'"
XVII. "Ecce Homo," translated by A. M. Ludovici. Various poetry and epigrams translated by Paul V. Cohn, Herman[Pg 18] Scheffauer, Francis Bickley and Dr. G. T. Wrench100. In addition this volume contains the music of Nietzsche's "Hymn101 to Life"—words by Lou Salomé—with an introduction by A. M. Ludovici.
XVIII. "Index to Complete Works," compiled by Robert Guppy, with vocabulary of foreign quotations occurring in the works of Nietzsche translated by Paul V. Cohn, B.A., and an introductory essay, "The Nietzsche Movement in England (A Retrospect—A Confession—A Prospect)," by Dr. Oscar Levy.
There are in the present volume no quotations from Nietzsche's "Ecce Homo" or from the pamphlets dealing with Wagner. The former work is an autobiography102 which, while it throws light on both Nietzsche's character and his work, is nevertheless outside his purely philosophical writings. And the Wagner documents, though interesting, have little to do with the Nietzschean doctrines, except as showing perhaps the result of their application. I have therefore left them intact for the student who wishes to go more deeply into the philosopher's character than I have here attempted.
W. H. W.
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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forth
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| adv.向前；向外，往外 | |
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imprint
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| n.印痕，痕迹；深刻的印象；vt.压印，牢记 | |
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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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impervious
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| adj.不能渗透的，不能穿过的，不易伤害的 | |
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philosophic
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| adj.哲学的，贤明的 | |
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ethics
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| n.伦理学；伦理观，道德标准 | |
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solidifying
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| （使）成为固体，（使）变硬，（使）变得坚固( solidify的现在分词 )； 使团结一致； 充实，巩固； 具体化 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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doctrine
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| n.教义；主义；学说 | |
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elucidating
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| v.阐明，解释( elucidate的现在分词 ) | |
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appreciations
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| n.欣赏( appreciation的名词复数 )；感激；评定；（尤指土地或财产的）增值 | |
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noted
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| adj.著名的，知名的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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dealing
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| n.经商方法，待人态度 | |
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bibliography
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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pieties
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| 虔诚，虔敬( piety的名词复数 ) | |
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renown
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adherents
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casually
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| adv.漠不关心地，无动于衷地，不负责任地 | |
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aphoristic
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| 警句（似）的，格言（似）的 | |
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quotation
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utterances
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excerpts
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quotations
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| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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immature
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| adj.未成熟的，发育未全的，未充分发展的 | |
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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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aphorisms
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| 格言，警句( aphorism的名词复数 ) | |
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isolated
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| adj.与世隔绝的 | |
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substantiated
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| v.用事实支持（某主张、说法等），证明，证实( substantiate的过去式和过去分词 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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ethical
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| adj.伦理的，道德的，合乎道德的 | |
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garbled
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| adj.（指信息）混乱的，引起误解的v.对（事实）歪曲，对（文章等）断章取义，窜改( garble的过去式和过去分词 ) | |
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formulator
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| 配方设计师 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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concisely
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| adv.简明地 | |
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concise
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| adj.简洁的，简明的 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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inorganic
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| adj.无生物的；无机的 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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intensified
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| v.（使）增强， （使）加剧( intensify的过去式和过去分词 ) | |
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virility
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| n.雄劲，丈夫气 | |
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intoxication
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| n.wild excitement;drunkenness；poisoning | |
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hardier
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| 能吃苦耐劳的，坚强的( hardy的比较级 )； （植物等）耐寒的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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exuberance
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| n.丰富；繁荣 | |
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inept
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| adj.不恰当的，荒谬的，拙劣的 | |
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dissemination
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| 传播,宣传,传染(病毒) | |
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rectify
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| v.订正，矫正，改正 | |
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susceptible
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| adj.过敏的，敏感的；易动感情的，易受感动的 | |
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chronological
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| adj.按年月顺序排列的，年代学的 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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embodies
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| v.表现( embody的第三人称单数 )；象征；包括；包含 | |
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overlap
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speculatively
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organise
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| vt.组织，安排，筹办 | |
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circuitously
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| 曲折地 | |
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captions
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| n.标题，说明文字，字幕( caption的名词复数 )v.给（图片、照片等）加说明文字( caption的第三人称单数 ) | |
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caption
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| n.说明，字幕，标题；v.加上标题，加上说明 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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unified
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| (unify 的过去式和过去分词)； 统一的； 统一标准的； 一元化的 | |
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afterward
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| adv.后来；以后 | |
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formulating
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| v.构想出( formulate的现在分词 )；规划；确切地阐述；用公式表示 | |
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postulates
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| v.假定，假设( postulate的第三人称单数 ) | |
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elucidated
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| v.阐明，解释( elucidate的过去式和过去分词 ) | |
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applied
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| adj.应用的；v.应用，适用 | |
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chronologically
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| ad. 按年代的 | |
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purely
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| adv.纯粹地，完全地 | |
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desultory
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| adj.散漫的，无方法的 | |
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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contented
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| adj.满意的，安心的，知足的 | |
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78
embody
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| vt.具体表达，使具体化；包含，收录 | |
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briefly
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| adv.简单地，简短地 | |
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80
motives
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| n.动机，目的( motive的名词复数 ) | |
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81
abridged
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| 削减的，删节的 | |
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embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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83
frankly
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| adv.坦白地，直率地；坦率地说 | |
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84
ascertain
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| vt.发现，确定，查明，弄清 | |
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premises
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| n.建筑物，房屋 | |
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underlie
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| v.位于...之下，成为...的基础 | |
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87
sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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stimulating
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| adj.有启发性的，能激发人思考的 | |
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89
stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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courageous
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| adj.勇敢的，有胆量的 | |
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levy
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| n.征收税或其他款项，征收额 | |
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illuminating
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| a.富于启发性的，有助阐明的 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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titular
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| adj.名义上的，有名无实的；n.只有名义（或头衔）的人 | |
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philology
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| n.语言学；语文学 | |
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philologists
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| n.语文学( philology的名词复数 ) | |
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97
joyful
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| adj.欢乐的，令人欢欣的 | |
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98
genealogy
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| n.家系，宗谱 | |
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twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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wrench
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| v.猛拧；挣脱；使扭伤；n.扳手；痛苦，难受 | |
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101
hymn
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| n.赞美诗，圣歌，颂歌 | |
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102
autobiography
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| n.自传 | |
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