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By Friedrich Nietzsche

R. J. Hollingdale’s choice constructions Nietzsche’s writings in keeping with topic to provide the fullest attainable experience of the intensity and scope of this remarkable writer.

The literary profession of Friedrich Nietzsche (1844–1900) spanned lower than two decades, yet no zone of highbrow inquiry was once left untouched by way of his iconoclastic genius. The thinker who introduced the dying of God within the homosexual technological know-how (1882) and went directly to problem the Christian code of morality in past reliable and Evil (1886), grappled with the basic problems with the human situation in his personal severe autobiography, Ecce Homo (1888). such a lot infamous of all, possibly, his proposal of the triumphantly transgressive übermann (‘superman’) is built within the severe, but poetic phrases of hence Spake Zarathustra (1883–92). even if addressing traditional Western philosophy or breaking new flooring, Nietzsche enormously prolonged the bounds of nineteenth-century notion.

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The whole problem for every serIOUS Christian, according to Klerkegaard, bes on the subjective side, in the riddle of his own path to faith. Not the understanding of any general relation of man to God, not the bUlld10g of any elaborate theological edifice, but the way to eternal blessedness for "my own httle 1" is every Christian's whole concern. But that means, for Klerkegaard, turmng sharply away from systematization and objectIVity to subJectlVlty, to "1Owardness," as Klerkegaard' hkes to call It.

Surely it IS fantastically apart from what concretely, in ItS vague half-meaningless confusion of somethmg and [ 24] THE SELF AGAINST THE SYSTEM nothing, of direction and indIrection, our experience at mos~ bmes is. act philosophic trachbon to something closer to the inner feelmg of our experience (from quantity to quality, as he would say), Klerkegaard so frequently and exphcltly turns back to the Socrates of the dialogues. PlatOnIC influences, m the sense of a Neo-PlatonIc tradition, one may, of course, find everywhere m Western thought.

25 ] DREADFUL FREEDOM through Plato's art, in the person of his teacher. Were it not for the signal exception of Bergson, I should almost feel mchned to take the phIlosophIc revolt of our own day-for instance, in Whitehead-as a further instance of the way in which a rebIrth of philosophy means a return to Plato, a sort of histoncal recollection, If you hke. But, apart from any such tempting generalizations, one may certainly feel In Kierkegaard hImself an uncanny dIrectness m his dealing with the dIalogues and a tremendous power m the msight he draws from them.

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