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Read the biography of the philosopher thinker: facts of life, main ideas and teachings

FRIEDRICH NIETZSCHE
(1844-1900)

German philosopher, representative of the philosophy of life. In "The Birth of Tragedy from the Spirit of Music" (1872) he contrasted two principles of being - "Dionysian" and "Apollonian". In works written in the genre of philosophical and artistic prose, he criticized culture, preached immoralism ("Beyond Good and Evil", 1886). In the myth of the "superman", the cult of personality ("Thus Spoke Zarathustra", 1883-1884; "The Will to Power," published in 1889-1901) was combined by Nietzsche with the romantic ideal of the "man of the future."

The philosopher's father Karl Ludwig Nietzsche was born into the family of the Eulenburg superintendent. After graduating from the theological faculty of one of the best then German universities in Halle, K.L.

According to custom, the young pastor paid visits to his neighbors, including his colleague in the village of Pobles D. Yeler, a father of 11 children. Among them, the Reken pastor immediately singled out 17-year-old Francis. The novel developed rapidly: already on October 10, 1843, just on the groom's birthday, the wedding took place.

A year later, on October 15, 1844, the firstborn appeared in the family. The father named the boy in honor of the king Friedrich Wilhelm. In July 1846, a daughter, Elizabeth, was born, and two years later, a second son, Joseph.

But family happiness was short-lived. On July 30, 1849, Ludwig Nietzsche died, and six months later, little Joseph died. Later, Frederick, in his autobiographical notes, described a strange dream that turned out to be prophetic.

In the spring of 1850, Francis Nietzsche with her children moved to old Naumburg. Friedrich, who was not yet six years old, went to study at the men's folk school. A serious, slightly reserved and taciturn boy felt uncomfortable and lonely at school. This alienation of Friedrich from the collective remained forever.

Studying at school, and then at the Dome Gymnasium, was easy for Friedrich, although his amazing thoroughness and accuracy forced him to sit over his notebooks and textbooks until midnight. And already at five o'clock in the morning he got up and hurried to the gymnasium.

But the boy was more interested in poetry and especially music. His idols were the classics - Mozart, Haydn, Schubert, Mendelssohn, Beethoven and Bach. The same people who despised music, Nietzsche considered "spiritless creatures, like animals."

In the fall of 1858, Friedrich's mother received an invitation to continue her son's studies at the Pforte boarding school, one of the most prestigious educational institutions in Germany.

The worldview of Nietzsche that took shape in those years was reflected in an essay written by him in October 1861 about the poet Hölderlin, then unrecognized and almost unknown. His work, which glorified the fusion of man and nature in the spirit of antiquity and vividly reflected the discord between society and personality, attracted the young man by the fact that Hölderlin was able to express the moods inherent in Nietzsche at that time.

In April 1862, Nietzsche wrote two philosophical and poetic essays: "Rock and History" and "Free Will and Rock", which contain almost all the main ideas of his future works. There was a great library in Pforte. The young man enthusiastically read books by Shakespeare and Rousseau, Machiavelli and Emerson, Pushkin and Lermontov, Petofi and Chamisso, Geibel and Storm. George Gordon Byron became Nietzsche's favorite poet. In 1863 he wrote On the Demonic in Music and the sketch On the Essence of Music. Nietzsche studied literary history and aesthetics, biblical texts and ancient tragedies. The breadth of interests began to worry him, too, until he decided to turn to the study of philology, in which he hoped to find a science that could give scope not only to intellect, but also to feelings. Moreover, philology best suited his ardent love for antiquity, for the works of Heraclitus, Plato, Sophocles, Aeschylus, for ancient Greek lyrics.

In September 1864, Nietzsche finished his studies at Pfort and, after passing the exams, returned to Naumburg. He made the decision to continue his studies at the University of Bonn even earlier. At the request of his mother, Frederick promised to enroll at the university for a theological department. On October 16, after a short journey along the Rhine and the Palatinate, Nietzsche and Deissen arrived in Bonn.

After the almost barrack order of the Pforte, they were completely captured by the free and disorderly student life, feasting and obligatory foil fights. But very quickly Nietzsche cooled down to entertainment and increasingly began to think about moving to the department of philology, which he did in the fall of 1865. He studied at the seminar of one of the best German philologists Friedrich Ritchl and, when the mentor in the fall transferred to the University of Leipzig, followed him.

Once he accidentally bought a book by Arthur Schopenhauer "The World as Will and Representation". She shocked Nietzsche so much that he suffered from insomnia for two weeks. Only the need to attend classes, Nietzsche recalled, helped him overcome a deep mental crisis, during which he, by his own admission, was close to insanity. Schopenhauer's ideas turned out to be extremely close at that time to Nietzsche. They led Nietzsche to contemplate that dedicating his life to fulfilling his duty was a waste of time and energy. Man does his duty under pressure external conditions, and this is no different from an animal, which also acts solely according to circumstances. In the summer of 1867, Nietzsche met a young student, Erwin Rohde, who became his close friend for life. He was slightly younger than Nietzsche. The two of them spent their summer holidays, walking on foot through the Bohemian forest.

In the fall, Nietzsche was forced to temporarily interrupt his studies and undergo a year of military service. So he ended up in the second battery of the field artillery regiment, stationed in his native Naumburg. Nietzsche, who had not yet forgotten the strict regulations of Pforta, endured military service quite easily. But once during a training exercise, while riding a horse, he hit his chest hard against the front saddle bow. Nietzsche underwent an extremely painful course of treatment at the clinic of the famous Gallic physician Volkmann and, after five months of suffering, finally returned to Naumburg in August. Recognized as unfit for military service, Nietzsche resumed his studies at the university. He firmly decided to embark on the path of teaching.

It was at that time that one of the most significant and fateful events in his life took place - his acquaintance with the famous composer Richard Wagner. Nietzsche immersed himself in reading Wagner's aesthetic works Art and Revolution and Opera and Drama.

In December 1868, the Department of Greek Language and Literature was vacated at the University of Basel. They invited Nietzsche, whose works on ancient literature were repeatedly published in magazines. The candidate himself was flattered by the honor that had fallen out - to take the post of extraordinary university professor without a dissertation and even without a fully completed course of study. Another thing attracted him in the invitation - the opportunity to get closer to Wagner, who had lived since 1866 in Triebschen near Lucerne.

Before leaving, Nietzsche intended to defend his thesis in Leipzig based on his research on Diogenes Laertius. However, the faculty council unanimously decided that Nietzsche's published articles were a substitute for a dissertation, and on March 23 he was awarded a doctorate without the obligatory public defense, discussion, and examination.

Teaching at the university and the Pedagogium gymnasium under him soon began to weigh on Nietzsche, as did the cozy bourgeois atmosphere of Basel. He was increasingly covered by periods of melancholic depression, salvation from which he found in friendship with Wagner, to whose house Nietzsche strove at every opportunity, since it was only two hours from Basel to Lucerne. The immersion in the sublime world of art during frequent visits to Triebschen, Wagner's charming wife Cosim, contrasted strikingly with the measured and boring existence of Nietzsche in Basel. This disgusted Nietzsche with philology and science in general. In the sketches of that period, doubts in science are expressed quite definitely "The goal of science is the destruction of the world ... It is proved that this process took place already in Greece, although Greek science itself means very little. The task of art is to destroy the state. And this also happened in Greece. After that, science decomposed art. "

In such a situation, the message of the Wagners about their impending move to Bayreuth soon at the invitation of the Bavarian king affected Nietzsche like a thunderbolt. His ghostly Tribschen happiness was crumbling, and work in Basel seemed to lose all meaning. But fate, as it were, in return for Wagner gave him a new faithful friend. In April 1870, theology professor Franz Overbeck came to Basel and settled in the same house on Schützengraben where Nietzsche lived. They were quickly brought together by a common interest and, in particular, a critical attitude towards the Christian Church, as well as the same view of the outbreak of the Franco-German war.

After illness and returning to Basel, Nietzsche began attending lectures by the outstanding historian Jacob Burckhardt, full of skepticism and pessimism about the coming Nietzsche, he reconsidered his attitude to the Franco-German war and freed himself from the frenzy of patriotism. Now he began to regard Prussia as a militaristic force that is extremely dangerous for culture.

Not without the influence of Burckhardt, Nietzsche began to develop the tragic content of the story in the sketches for the drama "Empedocles", dedicated to the Sicilian philosopher, physician and poet of the 5th century BC. NS. In them, clear elements of the philosophy of late Nietzsche are already noticeable. In the empedoclesse doctrine of the transmigration of souls, he found one of the postulates of his own theory of eternal return.

On January 2, 1872, Nietzsche's book The Birth of Tragedy from the Spirit of Music appeared in Leipzig bookstores. It was conceived even before the Franco-German war, and is outlined schematically in the report "Greek Musical Drama", read at the university in January 1870.

Dedicated to Wagner, the work defined the foundations on which the birth of tragedy as a work of art rests. The ancient and modern lines are closely intertwined with each other in the constant juxtaposition of Dionysus, Apollo and Socrates with Wagner and Schopenhauer. Nietzsche attacked one of the main tenets of the Christian faith in eternal existence by the grace of God in the other world. It seemed absurd to him that death should be the atonement for the original sin of Adam and Eve. He expressed the idea that the stronger the will to live, the more terrible the fear of death. And how can you live without thinking about death, but knowing about its inexorableness and inevitability, not being afraid of it? The ancient Greeks, in order to withstand such an understanding of reality, created their own tragedy, in which there was, as it were, a complete immersion of a person into death.

Nietzsche firmly believed that science also has its limits. In the study of individual phenomena, in his opinion, in the end she certainly stumbles upon that beginning that is no longer possible to know rationally. And then science turns into art, and its methods - into the instincts of life. So art inevitably corrects and complements science. This position became the cornerstone of the foundations of Nietzsche's "philosophy of life."

In January - March 1872, Nietzsche made a series of public reports "On the Future of Our Educational Institutions," meaning not so much Swiss as Prussian gymnasiums and universities. There, for the first time, one of Nietzsche's main ideas sounded - the need to educate the true aristocracy of the spirit, the elite of society. According to Nietzsche, pragmatism should be present not in classical grammar schools, but in real schools that honestly promise to give practically useful knowledge, and not at all some kind of "education."

By the spring of 1873, between Nietzsche and Wagner, who had moved to Bayreuth and was busy organizing future famous music festivals, there was a still barely noticeable cooling. The Wagner couple did not like Nietzsche's growing propensity for a polemical revision of the moral foundations of mankind and the "shocking harshness" of his judgments. Wagner preferred to see the Basel professor as a talented and brilliant propagandist of his own views. But Nietzsche could not agree to such a role. And he still did not lose hope that Bayreuth would become a source of revival of European culture. Nietzsche conceived a series of pamphlets.

Out of about 20-24 planned, only four essays were written under the general title "Untimely Reflections". "David Strauss, Confessor and Writer" (1873), "On the Benefits and Harms of History for Life" (1874), "Schopenhauer as Educator" (1874) and "Richard Wagner in Bayreuth" (1875-1876).

In these reflections, Nietzsche emerged as a passionate defender of German culture, scourging philistinism and victorious intoxication after the creation of the empire.

This period coincided with such a sharp deterioration in health that Nietzsche in October 1876 received a year's leave for treatment and rest. Spending this time in the resorts of Switzerland and Italy, he worked in fits and starts on a new book, compiled in the form of aphorisms.

In May 1878, Nietzsche's book "Humanity Too Human" was published with the shocking subtitle "A Book for Free Minds." In it, the author publicly and without special ceremony broke with the past and its values: Hellenism, Christianity, Schopenhauer, Wagner.

This unexpected twist often comes down to the two most common versions. The first explains it with the usual envy of the failed musician towards Wagner, who once spoke rather dismissively about one of Nietzsche's musical compositions. The second version sees the reason in the influence on Nietzsche of the philosopher and psychologist Paul Rae, with whom Nietzsche became friends while living in Sorrento.

Fascinated by Nietzsche's betrayal, Wagner's admirers were numb with rage, and in August 1878 the maestro himself burst out with an extremely aggressive and spiteful article "The Public and Popularity". The name of Nietzsche was not mentioned in it, but it was clearly implied. His book was regarded as a consequence of illness, and brilliant aphorisms - as insignificant intellectually and deplorable morally. But Jacob Burckhardt spoke very highly of the book, saying that it "increased independence in the world."

The new year, 1879, brought Nietzsche incredible physical suffering: almost daily bouts of illness, continuous vomiting, frequent fainting, a sharp deterioration in vision. He was unable to continue teaching. In June, Nietzsche received his resignation at his request, with the appointment of an annual pension of 3,000 francs. He left Basel for Sils Maria, in the Upper Engadine valley. Hunched over, broken and aged by 10 years, half-blind, disabled, although he has not yet turned 35 years old.

In the life of Nietzsche, a period of endless wanderings began, in the summer in Switzerland, in the winter in Northern Italy. Modest cheap pensions in the Alps or on the Ligurian coast; wretchedly furnished cold rooms, where he wrote for hours, almost pressing his double glasses against a sheet of paper, until his sore eyes refused, rare lonely walks that saved terrible drugs from insomnia - chloral, veronal and, possibly, Indian hemp, constant headaches; frequent stomach cramps and vomiting cramps - this painful existence of one of the greatest minds of mankind lasted for 10 years.

But even in that terrible 1879, he created new books "Motley Thoughts and Sayings", "The Wanderer and His Shadow". And the next year, "Morning Dawn" appeared, which formulated one of the cornerstones of Nietzsche's ethics - "the morality of morals."

First, Nietzsche analyzed the connection between the decline of morality and the growth of human freedom. He believed that a free person "wants to depend on himself in everything, and not on any tradition." He considered the latter "the highest authority, which is obeyed not because he tells us what is useful, but because he generally orders." And from this followed a not yet expressed, but already outlined attitude to morality as to something relative, since an act that violates the established tradition always looks immoral, even if it is based on motives that "themselves laid the foundation traditions".

"Morning Dawn" had almost no success. The unusual structure of the book, more than half a thousand seemingly unrelated aphorisms could only cause confusion, and the German reading public, accustomed to the logical and pedantic sequence of philosophical treatises, was simply not able to overcome this strange work, much less understand it ...

As a continuation of "Morning Dawn" in the winter of 1881-1882, Nietzsche wrote in Genoa "Merry Science", which later came out in several editions with additions.

From this work a new dimension of Nietzsche's thought began, a never before seen attitude to millennial European history, culture and morality as to his personal problem: "I have absorbed the Spirit of Europe - now I want to strike back."

The thought of eternal return so deeply captured Nietzsche that in just a few months he wrote the magnificent poem Thus Spoke Zarathustra. He wrote it in February and late June - early July 1883 in Rapallo and February 1884 in Sils. A year later, Nietzsche created the fourth part of the poem, so intimate that it was published in only 40 copies at the expense of the author for close friends. Of this number, Nietzsche gave only seven, for there was no one else to give. Even the closest people - sister, Overbeck, Rode, Burckhardt - avoided any judgments in reply letters, like a burdensome duty, so incomprehensible to them were the pain and suffering of his feverish mind.

The time of work on "Zarathustra" is one of the most difficult periods in Nietzsche's life. In February 1883, Richard Wagner died in Venice. At the same time, Nietzsche experienced a serious spat with his mother and sister, outraged by his intention to marry a girl from Russia Lou Andreas Salome, a future famous writer, author of biographies of R. M. Rilke and Z. Freud, whom they considered "a completely immoral and obscene person." ... Nietzsche and his sister's engagement to the gymnasium teacher Bernhard Foerster, a Wagnerian and anti-Semite, had a hard time going through. In April 1884, Nietzsche wrote to Overbeck, "Cursed anti-Semitism caused a radical rift between me and my sister."

"Zarathustra" occupies an exclusive place in the work of Nietzsche. It is from this book in his mind that a sharp turn towards self-awareness of a rock-man takes place.

The book contains an unusually large number of half-hidden, poisonous parodies of the Bible, as well as sly attacks on Shakespeare, Luther, Homer, Goethe, Wagner, etc., etc., on many of the masterpieces of these authors. Nietzsche gives parodies with a single purpose: to show that man is still a formless mass, a material that requires a talented sculptor for his ennobling.

Only in this way will humanity surpass itself and pass into a different, higher quality - a superman will appear. For Nietzsche, the superman appears as the highest biological type, which relates to man in the same way as man relates to the monkey. Nietzsche, although he sees his ideal of man in individual outstanding personalities of the past, nevertheless considers them as a prototype of the future superman, who must appear, he must be raised. In Nietzsche, the superman turns into a cult of personality, a cult of "great people" and is the basis of a new mythology, presented with high artistic skill in the book "Thus Spoke Zarathustra".

Nietzsche ended the first part of Zarathustra with the words: "All gods are dead, now we want the superman to live."

After Zarathustra, everything that had been created earlier seemed so weak to Nietzsche that he had a chimerical plan to rewrite his earlier works. But due to his physical weakness, he limited himself to only new magnificent prefaces to almost all of his published books. And instead of revising the past, the opposite happened: Nietzsche wrote in the winter of 1885-1886 "a prelude to the philosophy of the future", the book "Beyond Good and Evil", in his words, a "terrible book" that this time flowed from my soul - very black. ”It was here that he, convinced that in man the creature and the creator have merged into one, destroys the creature in himself in order to save the creator.

"Beyond Good and Evil" was published at the expense of the author's modest funds. By the summer of next year, only 114 copies had been sold. Friends - Rode and Overbeck were silent; Burckhardt responded with a polite letter of thanks for the book and a purely formal compliment, clearly tortured. Desperate Nietzsche in August 1886 sent the book to the Danish literary critic Georg Brandes and the famous French historian and literary critic Hippolyte Taine. The first did not answer, and Teng responded unusually commendable, pouring balm on Nietzsche's soul. Meanwhile, it was in the book "Beyond Good and Evil", like no other, that Nietzsche revealed amazing insight, predicting the catastrophic processes of the future.

He reflected on the disintegration of European spirituality, the overthrow of past values ​​and norms, the uprising of the masses and the creation of a monstrous mass culture, the unification of people under the cover of their imaginary equality, the beginning of the struggle for domination over the entire globe, attempts to cultivate a new race of masters, tyrannical regimes as a product of democratic systems. These themes will be picked up and developed by the greatest philosophical minds of the 20th century - Husserl, Scheler, Spengler, Ortega-Gasset, Heidegger, Jaspers, Camus.

Nietzsche touched upon here the problem of double morality - masters and slaves. He wrote about two types of the same morality, existing "even in the same person, in the same soul." The differences between these types are determined by the difference in moral values. The morality of the masters is characterized by a high degree of self-respect, an exalted, proud state of mind, for the sake of which one can sacrifice both wealth and life itself. The moral of the slaves, on the other hand, is the moral of utility. A cowardly, petty, humiliating person, with humility enduring bad treatment for his own benefit - this is the representative of the morality of slaves, no matter how high the level of the social ladder he is. Slave morality longs for petty happiness and pleasure; severity and severity in relation to oneself is the basis of the morality of the masters.

To avoid misinterpretation around the book, Nietzsche, in the three weeks of July 1887, wrote as a supplement to it the polemical work "On the Genealogy of Morality", which, by the way, was also created at his expense.

In Nice in the fall of 1887, Nietzsche began the first sketches of the "major work" of his entire life he had conceived. In total, he wrote down 372 notes, divided into four sections: European nihilism, criticism of higher values, the principle of new assessment, discipline and selection. These are really not finished or polished notes, and not sparkling aphorisms that his readers are used to. The notes then collected by his sister and her collaborators from the Nietzsche Archive from 5,000 sheets of the philosopher's manuscript heritage made up one of his most sensational books, The Will to Power, although Nietzsche himself, as it turned out, was not responsible for its content and meaning. The compilers arbitrarily placed there not only the mentioned notes, but also many others, so that their total number exceeded a thousand and significantly distorted the general modality of the conceived composition.

In April 1888, Nice became too hot, the bright spring sun began to painfully affect Nietzsche's sore eyes. He had to change the place again, and he went to the climatically more suitable Turin. At this time, Brandes's lectures on the work of Nietzsche were very popular at the University of Copenhagen and attracted more than 300 listeners. Nietzsche was extremely pleased with this, but the feeling of joy was mixed with a touch of annoyance at the fact that he was recognized in Denmark, and in Germany, in his homeland, other idols, especially Richard Wagner, were worshiped. Wounded, Nietzsche decided to write a pamphlet "Casus Wagner". It was an elaborate work, brilliantly written, saturated with poisonous and destructive sarcasm.

The pamphlet was printed in mid-September 1888, while Nietzsche was still in Sils. At the end of the month, he again went to Turin, where his health suddenly improved dramatically: insomnia and headaches disappeared, the attacks of nausea that had tormented him for 15 years disappeared; Nietzsche passionately threw himself into work, took daily walks along the Po, and read a lot. In the evenings he went to concerts or improvised for hours in his room on the piano. He felt great, as he immediately informed his mother and friends! But at the same time, he breaks off relations with Wagner's entourage, with an old and good acquaintance, the Hamburg accompanist Hans von Bülow, as well as with the writer and loyal friend Malvida von Meisenbug.

At the end of 1888, Nietzsche was seized with excruciating anxiety. On the one hand, the features of megalomania began to appear more and more clearly in him: he felt that his finest hour was approaching. In a letter to Strindberg in December 1888, Nietzsche wrote: "I am strong enough to split the history of mankind into two pieces." On the other hand, doubts and vague fears grew in him that the world would never recognize his brilliant prophecies and would not understand his thoughts, just as Casus Wagner did not understand him.

In a feverish rush, Nietzsche wrote two works at the same time - "Twilight of Idols" and "Antichrist", the first part of "A Revaluation of All Values." Nietzsche himself, however, did not want to publish his last work yet, nursing a utopian idea: to publish it simultaneously in seven European languages ​​with a circulation of 1 million in each. It was published only in 1895, and with numerous bills.

Nietzsche sharply criticized Christian churches and those people who called themselves Christians, in fact, were not them. He contrasted the life of Jesus with the three synoptic gospels, in which, according to him, the first attempts were made to create a system of Christian dogmas in the issue of a negative attitude towards the world.

Even before finishing work on "Antichrist", Nietzsche decides to create a prelude to "Reappraisal" in the form of a biography and annotations of his books, so that readers understand what he is. This is how the idea of ​​the work "Eso homo" arose, in which Nietzsche tried to explain the reasons for his chill towards Wagner and show how it matured in his books over the years. What are the titles of chapters alone - "Why I am so wise", "Why I write such good books", "Why I am rock"!

The first symptoms of Nietzsche's imbalance soon began to appear. He was in a hurry to publish his obviously incomplete works, although his already broken mind dreamed of nightmares and dangers emanating from the military might of the German Empire. He was seized by fear of the Hohenzollern dynasty, Bismarck, anti-Semitic circles, the church. They were all insulted in his last books, and Nietzsche expected severe persecution. As if warning them, he sketched a letter to Kaiser Wilhelm: "By this I am doing the Kaiser of the Germans the greatest honor that can fall to his lot: I am sending him the first copy of the book in which the fate of mankind is decided."

The incipient departure from understanding the real world led Nietzsche to a daring plan to unite all European countries into a single anti-German league in order to put on a straitjacket on the Reich or provoke it into a knowingly hopeless war against a united Europe.

The circumstances and reasons for the emotional distress of Friedrich Nietzsche have not been thoroughly clarified. Sister Elizabeth wrote that apoplectic stroke was the result of nervous exhaustion from overwork and the harmful effects of sedatives.

"As for the medical diagnosis, it read: progressive paralysis. Usually it is a dysfunction of the brain caused by an external infection, often a consequence of the previous syphilis."

Information about Nietzsche's disease is extremely scarce and contradictory. According to some reports, he allegedly contracted syphilis while a student at the University of Bonn in 1864-1865, after visiting a brothel in Cologne. Thomas Mann also adhered to this version in the article "The Philosophy of Nietzsche in the Light of Our Experience". However, it is more likely that if Nietzsche had syphilis, it was while studying in Leipzig. Although here, too, it is too embarrassing that the names of the doctors with whom Nietzsche was treated remained unknown, and rumors about this treatment are rather deaf. It is unlikely that the disease then lurked for 20 years, besides, after a mental breakdown, Nietzsche lived for another 11 years and died of pneumonia, which also does not fit into the diagnosis of progressive paralysis.

A tragic breakdown in the psyche of Nietzsche occurred between January 3 and 6, 1889. The rapid clouding of reason led to a confusion of all concepts. He forgot that he was living in Turin, it seemed to him that he was in Rome and was preparing to convene a congress of European powers in order to unite them against the hated Prussian-Germany. Nietzsche stigmatizes Italy's entry into an alliance with Germany and Austria-Hungary in 1882 and in a letter to the Italian king demands its immediate break.

Nietzsche's confusion is evident in his notes between January 3 and 5. So, on January 3, he wrote to his longtime acquaintance Mete von Salis: "The world has been transformed, God is on Earth again, do you not see how the heavens are rejoicing? I took over my empire, I will throw the Pope in prison and I will order the execution of Wilhelm, Bismarck and Stocker ".

"With Wilhelm, Bismarck and all anti-Semites finished. Antichrist Friedrich Nietzsche Fromentin."

Friedrich Nietzsche lost not only his mind. The legacy of this intelligence was quickly and unashamedly taken over by a sister who returned from Paraguay after the suicide of her husband entangled in financial machinations. She quickly removed Peter Gast from participating in the preparation of the collected works of Nietzsche, who, together with Overbeck, opposed all sorts of forgeries and arbitrary editing of manuscripts from the archive.

In August 1896, my sister, along with a huge archive, moved to Weimar and prepared a biography of Frederick there, hoping that the spiritual life of Weimar, incomparable with the provincial provincial Naumburg, would make it easier for her to publish a book that became an example of an amazingly shameless perk of blood dear and spiritually infinitely distant for her. brother's life.

After purchasing a large house on Luisenstrasse to house the archive, Elizabeth moved the patient to Weimar. Immersed in the deepest apathy, Nietzsche did not seem to notice either the move to a new place or the death of his mother, who died in April 1897. Nietzsche's stay in Weimar was short-lived. In late August 1900, he caught a cold, contracted pneumonia, and died quietly at noon. August 25, 1900. The prophetic line from Zarathustra came true: "Oh, noon abyss! When will you pull my soul back into yourself?"

Three days later, the burial took place at the family site of the cemetery in Roken, where his parents and brother were buried. Speaking at the mourning ceremony, the famous German historian and sociologist Kurt Breisig called Nietzsche "a man who showed the way to a new future for humanity," a thinker who opposed the magic of Buddha, Zarathustra and Jesus. "

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... The 19th century is the century of the philosophers of the revolutionaries. In the same century, European irrationalists appeared - Arthur Schopenhauer, Kierkegaard, Friedrich Nietzsche, Bergson ... Schopenhauer and Nietzsche are representatives of nihilism (philosophy of negation) ... In the 20th century, among the philosophical teachings, one can distinguish - existentialism - Heidegger, Jaspers, Sartre. .. The starting point of existentialism is the philosophy of Kierkegaard ...
Russian philosophy (according to Berdyaev) begins with the philosophical letters of Chaadaev. The first well-known Russian philosopher in the West is Vladimir Soloviev. Lev Shestov was close to existentialism. The most widely read Russian philosopher in the West is Nikolai Berdyaev.
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Biography

Philosophy

Nietzsche's philosophy is not organized into a system. Nietzsche considered the "will to the system" unscrupulous. His research covers all possible questions of philosophy, religion, ethics, psychology, sociology, etc. Inheriting Schopenhauer's thought, Nietzsche opposes his philosophy to the classical tradition of rationality, questioning and questioning all the "evidence" of reason. The greatest interest Nietzsche is raised by questions of morality, "reassessment of all values." Nietzsche was one of the first to question the unity of the subject, the causality of will, truth as a single foundation of the world, the possibility of rational substantiation of actions. His metaphorical, aphoristic presentation of his views earned him the fame of a great stylist. However, for Nietzsche, an aphorism is not just a style, but a philosophical attitude - not to give final answers, but to create tension of thought, to enable the reader himself to "resolve" the arising paradoxes of thought.

Nietzsche clarifies Schopenhauer's "will to live" as "the will to power", since life is nothing but the desire to expand its power. However, Nietzsche criticizes Schopenhauer for nihilism, for his negative attitude towards life. Considering the entire culture of mankind as a way in which a person adapts to life, Nietzsche proceeds from the primacy of self-affirmation of life, its abundance and fullness. In this sense, any religion and philosophy should glorify life in all its manifestations, and everything that denies life, its self-affirmation, is worthy of death. Nietzsche considered Christianity to be such a great denial of life. Nietzsche was the first to declare that "there are no moral phenomena, there is only a moral interpretation of phenomena," thereby subjecting all moral propositions to relativism. According to Nietzsche, healthy morality should glorify and strengthen life, its will to power. Any other morality is decadent, a symptom of illness, decadence. Humanity instinctively uses morality in order to achieve its goal - the goal of expanding its power. The question is not whether morality is true, but whether it serves its purpose. We observe this "pragmatic" formulation of the question in Nietzsche's attitude to philosophy and culture in general. Nietzsche stands up for the arrival of such "free minds" who will set themselves the conscious goals of "improving" humanity, whose minds will no longer be "brainwashed" by any morality, by any restrictions. Such a "supermoral", "beyond good and evil" person, Nietzsche calls "superman".

With regard to knowledge, the "will to truth" Nietzsche again adheres to his "pragmatic" approach, asking "why do we need truth?" For the purposes of life, truth is not needed, rather an illusion, self-deception leads humanity to its goal - self-improvement in the sense of expanding the will to power. But "free minds", the elect, must know the truth in order to be able to control this movement. These chosen ones, immoralists of humanity, creators of values ​​must know the reasons for their actions, give an account of their goals and means. Nietzsche devotes many of his works to this "school" of free minds.

Mythology

The figurative and metaphorical nature of Nietzsche's works allows us to single out a certain mythology in him:

• Nietzsche proceeds from the duality (dualism) of culture, where the beginnings of Apollo and Dionysus are fighting. Apollo ( greek god light) symbolizes order and harmony, and Dionysus (Greek god of winemaking) - darkness, chaos and excess power. These beginnings are not equivalent. The dark god is older. Force brings order, Dionysus begets Apollo. Dionysian will (der Wille - in Germanic languages ​​means desire) always turns out will to power is an interpretation of the ontological basis of existence. Nietzsche, like Marx, was influenced by Darwinism. The entire course of evolution and the struggle for survival (eng. struggle for existence) is nothing more than a manifestation of this will to power. The sick and the weak must die, and the strongest must win. Hence Nietzsche's aphorism: "Push the one who is falling!" effective help to the neighbor - to give him the opportunity to reach an extreme, in which it will be possible to rely only on his instincts for survival, in order to be reborn or perished from there. This manifests Nietzsche's faith in life, in its possibility of self-rebirth and resistance to everything fatal. "What does not kill us makes us stronger"!
• As a man evolved from a monkey, so as a result of this struggle, man must evolve into a Superman (Übermensch). Reason and all the so-called. spiritual values ​​are just a tool for achieving domination. Therefore, the superman differs from ordinary people primarily by his invincible will. He is more of a genius or rebel than a ruler or hero. A true superman is a destroyer of old values ​​and a creator of new ones. He does not rule over the herd, but over entire generations. However, the will does not move forward. Its main enemies are its own manifestations, what Marx called the force of alienation of the spirit. The only bondage of a strong-willed man is his own promises. By creating new values, the superman gives rise to a culture - the Dragon or The spirit of gravity like ice that fetters the river of will. Therefore, a new superman must come - the Antichrist. It does not destroy old values. They have exhausted themselves, for, as Nietzsche argues, God is dead. The era of European nihilism has come, to overcome which the Antichrist must create new values. He will oppose the humble and envious morality of slaves morality of masters... However, then a new Dragon will be born and a new superman will come. So it will be endlessly, for in this it is manifested eternal return... One of the basic concepts in Nietzsche's philosophy is decadence.

Quotes

"" Purpose "," need "quite often turns out to be just a specious excuse, an additional self-blinding vanity that does not want to admit that the ship follows the current in which it accidentally hit "

"... As if the values ​​are hidden in things and the whole point is only to master them!"

“Oh, how comfortable you have settled down! You have a law and an evil eye for someone who is only turned against the law in thought. We are free - what do you know about the torment of responsibility in relation to yourself! "

“Our entire sociology knows no other instinct than the herd instinct, that is, summed zeros - where each zero has "the same rights", where it is considered a virtue to be zero ... "

"Virtue is refuted if you ask" why? "..."

“If you want to get high, use your own legs! Do not let yourself be carried, do not sit on other people's shoulders and heads! "

"If you peer into the abyss for a long time, the abyss will begin to peer into you."

“There are two types of loneliness. For one, loneliness is the flight of a sick person, for another it is an escape from the sick "

"There are two ways to save you from suffering: quick death and lasting love"

"Every slightest step on the field of free thinking and personally shaped life is always won at the cost of spiritual and physical torment."

"Criticism of modern philosophy: the fallacy of the starting point, as if there are" facts of consciousness "- as if in the field of self-observation there is no place for phenomenalism"

"Whoever is attacked by his time is not yet far enough ahead of him - or lagged behind him."

"We are the heirs of the vivisections of conscience and self-crucifixion that have taken place over two millennia."

"Alone with ourselves, we imagine everyone is simpler than ourselves: in this way we give ourselves a rest from our neighbors."

"Nothing is bought for a higher price than a particle of human reason and freedom ..."

"Nothing strikes so deeply, nothing destroys so much as" impersonal duty ", as a sacrifice to the moloch of abstraction ..."

"He who knows himself is his own executioner"

“The same thing happens to a person as to a tree. The more it strives upward, towards the light, the deeper its roots go into the earth, downward, into darkness and depth - towards evil. "

"Death is close enough so that you can not be afraid of life"

“Man has gradually become a fantastic animal, which in to a greater extent than any other animal, tries to justify the condition of existence: from time to time it should seem to a person that he knows why he exists, his breed is not able to prosper without periodic trust in life, without faith in the mind inherent in life "

"A person prefers to desire nothingness, rather than not desire at all"

“Humanity is more a means than an end. Humanity is just an experimental material "

"For moral values ​​to achieve dominance, they must rely solely on the forces and passions of an immoral nature."

"I do not run the closeness of people: just the distance, the eternal distance that lies between man and man, drives me into loneliness."

“... But that which convinces does not thereby become true: it is only convincing. Note for donkeys. "

• "God is dead" (This phrase is found in the work "Thus spoke Zarathustra")

• "God is dead; because of his compassion for people, God died "(" Thus Spoke Zarathustra ", chapter" On the Compassionate ")

• “'God himself cannot exist without wise men,' said Luther, and rightly so; but "God can even less exist without stupid people" - this Luther did not say! "

• "If God wanted to become an object of love, then he should first renounce the office of a judge administering justice: a judge, and even a merciful judge, is not an object of love."

• "An evil god is needed no less than a good one - after all, you owe your own existence not to tolerance and philanthropy ... What is the use of a god who knows no anger, envy, cunning, ridicule, revenge and violence?"

• “Without the dogmas of faith, no one could live even a moment! But by the same token, these dogmas have by no means been proven. Life is not an argument at all; delusion could be among the living conditions "

• "The theme for the great poet could be the boredom of the Most High after the seventh day of Creation."

• "In every religion, a religious person has an exception."

• "The supreme thesis:" God forgives the repentant "- the same in translation: forgives the one who obeys the priest ..."

• "The dogma of the" immaculate conception "? .. Why, they have discredited the conception ..."

• "A pure spirit is a pure lie"

• "Fanatics are colorful, and humanity is more pleased to see gestures than to listen to arguments."

• “The word 'Christianity' is based on a misunderstanding; in fact, there was one Christian, and he died on the cross "

• "The founder of Christianity believed that people did not suffer from anything more than from their sins: it was his delusion, the delusion of the one who felt without sin, who lacked experience here!"

• “The teaching and the apostle who does not see the weakness of his teaching, his religion, etc., blinded by the authority of the teacher and reverence for him, usually has more strength than the teacher. Never before has a person's influence and deeds grown without blind disciples. "

• "Faith saves - therefore, it lies"

• "Buddhism does not promise, but keeps its word, Christianity promises everything, but does not keep its word"

• "The martyrs only harmed the truth"

• "A person forgets his guilt when he confesses it to another, but this latter usually does not forget it."

• “Blood is the worst witness of the truth; blood poison the purest teaching to the point of madness and hatred of hearts "

• “Virtue only gives happiness and a certain bliss to those who firmly believe in their virtue — not the more refined souls whose virtue consists in deep distrust of themselves and of any virtue. In the end, even here “faith makes you blessed”! - and not, take good note of this, virtue! "

• "Moral people feel self-righteous with remorse."

• Survival School: What Doesn't Kill Us Makes Us Stronger

• “Love, perhaps, your neighbor as yourself. But above all, be those who love yourself. "

• "The Jewish stockbroker is the most heinous invention of the entire human race." (This phrase was added by Nietzsche's sister, in the years of his madness, Nietzsche himself despised anti-Semites)

• "You go to a woman - take a whip"

• "Without music life would be a mistake"

• "Blessed are those who forget, for they do not remember their own mistakes."

Artworks

Major works

• "The Birth of Tragedy, or Hellenism and Pessimism" ( Die geburt der tragödie, 1871)
• "Untimely Reflections" ( Unzeitgemässe Betrachtungen, 1872-1876)

1. "David Strauss as Confessor and Writer" ( David Strauss: der Bekenner und der Schriftsteller, 1873)
2. "On the benefits and harms of history for life" ( Vom Nutzen und Nachtheil der Historie für das Leben, 1874)
3. "Schopenhauer as an educator" ( Schopenhauer als erzieher, 1874)
4. "Richard Wagner in Bayreuth" ( Richard Wagner in Bayreuth, 1876)

• “Human, too human. A book for free minds "( Menschliches, Allzumenschliches, 1878)
• "Mixed opinions and sayings" ( Vermischte Meinungen und Sprüche, 1879)
• "The Wanderer and His Shadow" ( Der Wanderer und sein Schatten, 1879)
• "Morning dawn, or thoughts of moral prejudice" ( Morgenröte, 1881)
• "Fun Science" ( Die fröhliche Wissenschaft, 1882, 1887)
• “Thus spoke Zarathustra. A book for everyone and for no one "( Also sprach Zarathustra, 1883-1887)
• “On the other side of good and evil. Prelude to the philosophy of the future "( Jenseits von Gut und Böse, 1886)
• “Towards a genealogy of morality. A polemic composition "( Zur Genealogie der Moral, 1887)
• "Casus Wagner" ( Der fall wagner, 1888)
• "Twilight of idols, or how they philosophize with a hammer" ( Götzen-Dämmerung, 1888), the book is also known as "Twilight of the Gods"
• "Antichrist. Damnation to Christianity "( Der antichrist, 1888)
• Ecce Homo. How they become themselves "( Ecce homo, 1888)
• "The will to power" ( Der wille zur macht, 1886-1888, ed. 1901), a book collected from Nietzsche's notes by editors E. Förster-Nietzsche and P. Gast. As M. Montinari proved, although Nietzsche planned to write the book The Will to Power. Experience of revaluation of all values ​​"( Der Wille zur Macht - Versuch einer Umwertung aller Werte), which is mentioned at the end of the work "Towards a Genealogy of Morality", but abandoned this idea, while the drafts served as material for the books "Twilight of Idols" and "Antichrist" (both written in 1888).

Other works

• Homer and Classical Philology ( Homer und die klassische Philologie, 1869)
• "On the future of our educational institutions" ( Über die Zukunft unserer Bildungsanstalten, 1871-1872)
• "Five prefaces to five unwritten books" ( Fünf Vorreden zu fünf ungeschriebenen Büchern, 1871-1872)

1. "On the pathos of truth" ( Über das Pathos der Wahrheit)
2. "Thoughts on the future of our educational institutions" ( Gedanken über die Zukunft unserer Bildungsanstalten)
3. "Greek state" ( Der griechische staat)
4. “The relationship between Schopenhauer's philosophy and German culture ( Das Verhältnis der Schopenhauerischen Philosophie zu einer deutschen Cultur)
5. "Homeric competition" ( Homers Wettkampf)

• "About truth and lie in an extramoral sense" ( Über Wahrheit und Lüge im außermoralischen Sinn, 1873)
• "Philosophy in the tragic era of Greece" ( Die Philosophie im tragischen Zeitalter der Griechen)
• "Nietzsche against Wagner" ( Nietzsche contra wagner, 1888)

Juvenilia

• "From my life" ( Aus meinem Leben, 1858)
• "About music" ( Über Musik, 1858)
• "Napoleon III as President" ( Napoleon III als Praesident, 1862)
• "Fatum and History" ( Fatum und Geschichte, 1862)
• "Free will and fate" ( Willensfreiheit und Fatum, 1862)
• "Can an envious person be really happy?" ( Kann der Neidische je wahrhaft glücklich sein?, 1863)
• "About moods" ( Über Stimmungen, 1864)
• "My life" ( Mein leben, 1864)

Bibliography

• Nietzsche F. Complete works: In 13 volumes / Per. with him. V. M. Bakuseva; Ed. advice: A. A. Guseinov and others; Institute of Philosophy RAS. - M .: Cultural revolution, 2005.
• Nietzsche F. Complete works: In 13 volumes: T. 12: Drafts and sketches, 1885-1887. - M .: Cultural revolution, 2005 .-- 556 with ISBN 5-902764-07-6
• Markov, B.V. Man, state and God in the philosophy of Nietzsche. - SPb .: Vladimir Dal: Russkiy Ostrov, 2005 .-- 786 p. - (World Nietzschean). - ISBN 5-93615-031-3 ISBN 5-902565-09-X

Notes (edit)

Links

• Nietzsche, Friedrich Wilhelm in the library of Maxim Moshkov
• Nietzsche, Friedrich Wilhelm in the "Journal Room"
• Video about the last days of F. Nietzsche, 1899 on the Pictures of Haydiz from the cycle Thus Spoke Zarathustra

Nietzsche Friedrich (1844 - 1900) : German philosopher-voluntarist, irrationalist and modernist, the founder of the European "philosophy of life", poet. Developing the ideas of the "new morality", the superman, Nietzsche at the end of his life came to a complete rejection of Christianity and even wrote a treatise called "Antichrist" (Der Antichrist; usually translated as "Anti-Christian"). In 1889 he fell into insanity and was insane to death. He had a significant impact on various philosophical and social movements of the twentieth century: from fascism and racism to pluralism and liberalism. Nietzsche's ideas are abundantly used by the enemies of Christianity to fight it.

Over the past decades, "Nietzscheism" has become a kind of intellectual fashion for young people, and Nietzsche is the idol of many educated people... To a large extent, this phenomenon is associated with moral licentiousness and selfishness, which have become the principles of modern society. “Nietzsche,” writes one of the new authors, is the only one who, at each stage of each new reading, confirmed deeper and deeper only my own experiences"1. Without a careful study of the life of a philosopher, it is impossible to understand either the specifics of his work, or the reasons for his colossal influence. After all, these reasons lie in the coincidence of many subjective factors of his and our time. And according to I. Garin, an ardent supporter of his ideas, "the philosophy of Nietzsche is the revelation of the inner world of Nietzsche" 2.

Friedrich Nietzsche was born on October 15, 1844 in the family of a pastor. Despite the early death of his father (1848), which deeply affected the boy, he received a good upbringing with a very strong religious component. As a child, admiring the music or the singing of the choir, he dreamily contemplated his favorite subjects, imagined the singing of angels. But not only the gospel stories, but also the teaching had a great influence on him: concepts such as chastity, purity, compassion strongly touched his heart.

The development of the soul of a philosopher is largely reflected in his poems. A wonderful poem belongs to the young years:

You have wounded me with new slander.
Well! The path to the grave is clearer to me ...
A monument you poured out of anger,
Soon my quivering chest will press down on me.
You will sigh ... For how long ?! Sweet revenge eyes
Will light up again to a new enemy;
You will languish all night long
"I can't live without revenge," you say, "I can't!"
And now I know: from a raw grave
I regret not my sad age again,
Not your own, broken forces by cunning,
And about: why are you, my enemy - a man!

Here we see a deep understanding of the Christian ideal. In another poem, also quite early, Nietzsche seriously warns against the substitution of sensual passion for love:

Sensuality will ruin
All the sprouts of love ...
Passion will forget love
Dust in the blood will flash.
You are a greedy dream
Do not touch youth
Or merciless fire,
Sensual fire
Courage will melt
In fiery blood
Will not leave ashes
From your love.

This is how Nietzsche thought in his youth; but already in those years he wrote other poems that reveal before us the demonic power that dwelt in his soul. The later period of his life we ​​consider, the more influential this force turns out to be.

It is pouring into me again like a wave
Living blood through the open window ...
Here, here it is aligned with my head
And whispers: I am freedom and love!
I can taste and smell blood ...
Its wave follows me ...
I choke, throw myself onto the roof ...
But you will not leave: it is more formidable than fire!
I run into the street ... I marvel at the miracle:
Living blood reigns and is everywhere ...
All people, streets, houses - everything is in it! ..
She does not blind them, like me, eyes,
And fertilizes the good of life for people,
But I feel stifling: I see blood everywhere!

Perhaps such a poem was only an attempt to create a poetic image? - No, we meet echoes of the same "nightmare" in his diaries and letters, in his very philosophical works. But the poems are the clearest example. Poetry, like music, early became a favorite pastime of Nietzsche, which already in childhood, according to his best biographer D. Halevy, “was seized by the tyrannical instinct of creativity” 3.

Love and do not be ashamed of crazy pleasures,
Say openly that you pray for evil
And the wonderful scent of ferocious crimes
Breathe in until the bliss is gone.

For many, Nietzsche is habitually such an "immoralist" who cheerfully chooses evil instead of good and is convinced that no one has the right to demand that he be accountable for it. In fact, as we can see, this image is much deeper and more complex. But Nietzsche, at least at some points in his life, would like to see himself as the idol he has become. The main motive is the heroism of a person who is not afraid to remain completely alone as everything human is rejected by him and given over to ridicule. Overcoming the fear of loneliness is one of the most convincing indicators of greatness: it is no coincidence that the hermits have become guiding stars for many generations, for centuries. Nietzsche, who did not have a family, did not recognize the values ​​of society, wanted to be a kind of "hermit" of philosophy. Moreover, he wanted to come out of the "wilderness" like a prophet in order to usher in a new era - the era of the superman. Therefore, in his most successful work, he puts his ideas into the mouth of the prophet, but the truth is not Christian, but Persian Zarathustra.

My sail is my thought, and the helmsman is a free spirit,
And proudly my ship sails in the bosom of the waters,
And the voice of conscience, a noble element,
Will save, save me: I am with natural strength
Alone I go to battle, and the ocean roars ...

Admirers of Nietzsche imagine him as such: like Doctor Faust, who by force (although with the help of the devil) wrests its secrets from nature. “They are holy to us! - said at the beginning of the twentieth century. writer Hermann Hesse. “We want to rejoice in them, we want to admire in reverent timidity the powerful, high columns supporting the vault of these temples ... Faust and Zarathustra we call temples and holy places” 3. Here the central ideal is freedom that does not recognize God... It presupposes a new religious faith - the belief of man in his own strength, and a new religious worship - the "superman." But truly prophetic were Nietzsche's deep words about himself:

From the diary

If the enemies are all killed,
I want to resurrect again
Those whose names are forgotten
To kill them again.
Scary: I'm afraid he will laugh
Fate wickedly over the heart:
I have to fight with myself
Cutting yourself up like a slave.

The main underlying motive of the work of Friedrich Nietzsche, and especially his philosophy, main engine and at the same time, the threat to his life is a mysterious force, which acted through him, as through a genius, but at the same time in itself, and Nietzsche was aware of this. Sometimes he was afraid of her, more often - he was proud of her, as his highest difference from "mere mortals." It follows from this that the ideal of complete freedom, self-sufficiency is a misinterpretation of the philosopher's aspirations. Indeed, since Nietzsche lost faith in God, he no longer found an ideal for himself that he could bow down to: each new ideal turned out to be false, and he devoted all his work, in fact, to exposing the ideals - public good, morality4, humanism5, independence (for example, female, because the issue of emancipation was then on the wave of popularity) 6, reason7, scientific objectivity8 and many others. etc. It was a radical "revaluation of values", but not with the aim of rejecting all values ​​in general, but with the aim of creating new values.

Who was supposed to create these new values? Nietzsche himself wrote about himself: “I am one of those who dictate values ​​for thousands of years. To immerse your hands in the ages, as in soft wax, to write, as on copper, the will of a thousand people ... behold, Zarathustra will say, the bliss of the creator ”9. But Zarathustra is only the "prophet" of the superman. How can he dictate values ​​to him in advance? Reflecting on his "Zarathustra" four years after it was written (and a year before his madness), Nietzsche will write words that are difficult for the reader to immediately understand, but which are very important for the author himself: “Zarathustra once defined his task with all the severity ... there is approving up to justification, up to redemption of all that has passed ”10. This means that his mission concerns not only the future, but also the past - philosophy, embodied in the image of Zarathustra, was supposed to justify all of humanity, its aimless and meaningless existence, before the scrutiny of a thinker. But how, if this existence is indeed aimless and meaningless, could it be justified, that is, philosophically comprehended? The answer to this question is perhaps the main goal of Nietzsche as a philosopher who denied God and was looking for a replacement for Him. He found her, as it seemed to him, in the idea progress... Humanity, in accordance with Darwin's theory, is itself only an intermediate species: in the course of natural selection (the struggle of strong individuals with weak ones), it has yet to become a super-humanity. This shows how unfair it is to call Nietzsche a humanist (from the word humanum - human). In his opinion, man is only that which must be overcome. And the young Hermann Hesse in 1909 happily put Nietzsche on the same pedestal with his idols - Darwin and Haeckel, the founder of social Darwinism, for the exaltation of the idea of ​​progress: “we rejoice in a new wonderful present and long for an even better, more beautiful future” 11.

It turns out that Nietzsche himself finds himself in the middle between the past and the future, which has not yet arrived. But he himself did not yet consider himself a superman. What values, in his opinion, could he create himself, being just a man? Perhaps these are the values ​​of overcoming, moving forward without stopping, about which he wrote so much? But how can you overcome something for the sake of something that does not yet fit into your consciousness? Here we find a clear parallel with Christianity. The Church teaches that a person must fight against base manifestations in himself for the sake of that higher that only God Himself can give him. How can a person know what to strive for if he is still enslaved to sin? This knowledge, little by little, gives him Grace, which both calls and directs and supports a person in this struggle. Grace is the manifestation of the power of God. So Nietzsche, only "inside out", believed in some great force, which informed him of the knowledge of the superman. He did not write his works himself, some irresistible passion drove his hand, which was also facilitated by the “terrifying, demonic hypersensitivity of his nerves” 12. Not only biographers of Nietzsche, but he himself in many places noted the affectivity, even the mediumship of his character. This aspect also includes the just statement of I. Garin: "The attractiveness of Nietzsche, which, by the way, grows with time, is due to his charismatic gift of" infection ", the transmission of a powerful energy impulse" 13. For a person, this is possible only if energy that feeds the impulse is something objective. So, whose medium was Nietzsche?

The key concept, the word in which this energy or force was encoded, is "Will". Nietzsche is called a voluntarist, that is, a representative of a philosophical trend that considers personal will, and not the laws of being, to be the main reason for the whole order of things. As a rule, voluntarism differed from Christianity in that it rejected God - “Will” turned out to be fragmented and therefore chaotic. Although some of the Christian thinkers of Europe were also voluntarists: for example, the English philosopher and historian Thomas Carlyle. In the atheistic voluntarism of the French existentialist philosopher Jean-Paul Sartre, man is endowed with absolute freedom, but he himself may not know about it; a person is alone with himself, and no one else will ask him. For Nietzsche, the concept of "Will" had a special prehistory associated with the names of the idols of his youth - Schopenhauer and Wagner.

By the time of his first acquaintance with the books of the German philosopher Schopenhauer (years of life 1788 - 1860) Nietzsche had already lost faith in God. At the age of fourteen, studying at the Pforta high school, he early became acquainted with the unbelief that reigned in the minds of the then recognized writers (although the school itself was religious). The great poets Schiller, Byron, Hölderlin and others became his idols - many of them are deeply depraved people who made pride and pride a principle of life. Having entered the university and making good progress in science, on the advice of his teacher, the famous philologist Professor Ritchl, he completely abandons his studies in theology in order to devote himself entirely to philology, Greek language and literature. From now on, he will reflect on Christianity, which has never given him rest, only from the outside, from the outside, from the position of an unbeliever and even an unfriendly mind.

In 1865, the reading of Schopenhauer made a real revolution in his soul and for the first time presented him with the need to reassess all the values ​​of life. In the book The World as Will and Representation, Schopenhauer wrote about the Will governing the world and the Representation that watches its grandiose and terrible performance. The will is insane, passionate, there is no contemplative principle in it, but only one active one. Constantly fighting with herself in the hypostases of her offspring, she represents eternal suffering. No one can escape death, because the Will must destroy in order to create. The idea itself is in bondage to the Will, but it can, through self-knowledge, reach the heights of contemplation. It makes the suffering of the individual meaningful, bringing it into dissonance with the empty content of the surrounding world. Nietzsche subtly felt the suffering and untruths with which the world is filled. It seemed to him that Schopenhauer is a prophet of liberation, who mercilessly points out to society its vices so that people can be saved. Although Schopenhauer often used Christian concepts, especially ascetic ones, in his philosophy "salvation" resembled what is called "enlightenment" in Hinduism and Buddhism: one needs to acquire apathy, equanimity, extinguish the will to live in oneself, that is log off from her. Then she will no longer have power over the person. One must fade away, die forever. Nietzsche understood it this way:

Wisdom

Truth - in the motionless one fading, in the rotten one!
Mystery is nirvana; the hopelessly powerless mind will receive bliss in her ...
Life is a holy calm, covered with sleep ...
Life is a grave, peacefully and quietly rotting from the light
Scull.

The next who had a huge influence on Nietzsche was the composer Richard Wagner (1813 - 1883). He met him at the time of his ardent passion for Schopenhauer, whom Wagner also appreciated. With his knowledge of music, talent and a critical mind, Nietzsche became a good conversationalist for the new idol of Germany, tired of fans. In Wagner's operas, noble and strong heroes always become victims, not knowing how to use the weapons of vile creatures - deception, etc. Wagner allegorically portrayed the departure of the mighty culture of old Europe in The Twilight of the Gods, where the omnipotent gods, as a result of struggle, treachery and the inevitable course of things, leave this world. Germany admired Wagner for the idea of ​​a German character, which he tried to convey with his music, breaking with the Italian opera canons. He built a real temple for himself in Bayreth - a theater specially designed for his productions, half-performances, half-mysteries (the building was subsequently burned down). Wagner, like Nietzsche, left Christianity in his youth. He experienced a chill to the faith after confirmation *, when, by his own admission, together with a friend "he ate some of the money intended to pay the pastor for confession on sweets" 14. In adulthood, he was friends with the founder of Russian anarchism, Mikhail Bakunin, and appreciated his advice; Bakunin once asked the composer, who intended to write the tragedy "Jesus of Nazareth," to describe Jesus as a weak character15. Wagner himself thought, like Nietzsche: "Christianity justifies the dishonorable, useless and miserable existence of man on earth with the miraculous love of God." The extinction of life, like that of Schopenhauer, was not an ideal for Wagner. He was more interested in heroism and its aesthetic features. He tried to ennoble the "will to live" by placing it in tragic circumstances. But he himself, according to the testimony of his contemporaries, loved success and personal fame most of all.

Gradually, dissatisfaction with Nietzsche with both Schopenhauer and Wagner grew. In both, he saw symbols of decline, an attempt to hide from reality, which in Wagner, moreover, puts on the guise of feigned heroism and hypocritical morality. Nietzsche, who himself wanted to be a herald of new truths, did not find in the person of his two idols either true leadership or sincere friendship. As soon as he began to criticize Wagner, the patronizing attitude of the master towards him began to become hostile and cold, and the composer's entourage made him laugh.

Nietzsche's passionate nature could not come to terms with hopelessness and extinction. After comprehension, he began to see in this philosophy a "lustful love of death," a malicious aestheticization of decay. To create a qualitatively different philosophy, the rehabilitation of Will was required, and therefore that cult of autocratic, not subject to anyone strength in the man for whom Nietzsche's philosophy is best known. He knew that this Will (which he called "The Will to Power") acts through him with special energy when he creates: composes music, poetry, philosophical aphorisms. He lived it, and without a religious life, he had the effect of getting used to frantic "creativity", the sole purpose of which is self-expression. True, in this self-expression he sometimes hardly recognized himself, and was frightened by the scale of his own activity. But more and more often force captured him entirely, leaving no time for calm reflection. He came to the conviction, which is very significant for a European person: "Culture is just a thin apple peel over a red-hot chaos" 17.

The basic concepts of Nietzsche's own philosophy were ressentiment, superman, eternal return. Let's consider them separately.

Ressentiment 18 is the latent hatred that the weak have towards the strong. Nietzsche himself considered himself a "strong" person, although in moments of despondency he often doubted this. The "weak" are unable to truly create, since their main goal is survival. Seeing that it was impossible to survive alone, they united and created a society, a state. The moral of these "monstrous" institutions gravitates on everyone, including the "strong" who do not need it. But to keep them in check, the "weak" invented shame, pity, compassion, etc. In fact, they are not capable of anything like that: their compassion, being external, is full of lust. But they suggest to the “strong” that they are wrong in everything. Thus, they protect their earthly life, although they preach about heavenly things all the time. According to Nietzsche, the essence of Christianity lies in the resentment. “This is hatred for mind, pride, courage, freedom ... to the joys of feelings, to joy in general ”19. The well-known conviction that the last Christian was Christ Himself, and He died on the cross, after which the apostles (especially Paul) radically perverted His teaching about non-resistance to evil, leads him to "anti-Christianity." Nietzsche considers the ideal of Christ to be weak and weak-willed, the ideal of His disciples - base and barbaric.

Was this attitude a consequence of a misunderstanding of Christianity? This is partly true. But it cannot be said that Nietzsche did not understand him completely and welcomed the primitive criticism of religion as sheer self-deception. In his youth, when one of his friends expressed an ironic opinion about the essence of prayer, Nietzsche gloomily interrupted him with the words: "A donkey's wit, worthy of Feuerbach!" 20. And in his famous work "On the Other Side of Good and Evil", he admits: "To love a person for the sake of God has been the noblest and most distant feeling that people have achieved so far ”21. But all such statements are drowned in his hatred of Christianity, which grew over time. Ressentiment has no content of its own. Being an envious feeling, he feeds only on other people's goods. The question of whether it is permissible to link ressentiment and Christianity is the question of the inner content of Christianity. Nietzsche knew his emotions about Christianity: they were different, and depending on his mood, he gave the floor to one or the other. But the positive content of Christianity was closed to him. He paid special attention to the criticism of the "world" in the Holy Scriptures, not understanding its meaning. Christianity teaches about two parts in man, the best and the worst. Love for the world and its vanity allows the worst part to develop to demonic proportions; on the contrary, renunciation of the world makes room for the better, heavenly side of the human soul. The philosopher did not recognize this side and did not notice, at least with his mind. But by doing so, he allowed the passions, which he took for the "Will to Power," take over and destroy himself. He strictly divided humanity into "best" and "worst", but he himself could not achieve complete confidence that he was one of the first. Rejecting the complexity, ambiguity and mobility of every living person, Nietzsche found himself unarmed in the face of the complexity of his own character.

Superman- the ultimate development of Nietzsche's idea of ​​a "strong" person. This is his dream, which could not come true. The opposite of the superman is the "last man", the embodiment of which the philosopher considered the society of his day. The main problem of the “last man” is his inability to despise himself22. Therefore, he cannot even surpass himself. This is the limit of the development of the "weak". Unable to create, he rejects all creativity as unnecessary, and lives only for pleasure. Not knowing how to truly hate anyone, he is ready to exterminate anyone who tries to disturb the peace and safety of his life. In the "last man" one can easily recognize that everyday ideal that is imposed on people of the XXI century. For Nietzsche, who believed in evolution, such a humanity turns out to be its dead-end branch. According to him, the superman will have to separate from the "last people", as a person from the impersonal mass. Maybe he will enter into a fight with them, or maybe he will command them. But what are the qualities of a superman? - This remains not entirely clear. What exactly will he create, what will he live for? And if only for his own sake, then what is his real difference from the "last man"? Most likely, the difference lies in the demonic nature of his nature. The "last man" is simply pathetic and worthless; the superman has the imprint of a superpowerful mind. He denies the qualities of Christ, but has the qualities of Dionysus - the pagan "suffering god" of wine, orgies and mysteries, the frantic twin of Apollo. Torn to pieces by the unraveling chaos, Dionysus confronts the Savior who voluntarily endures death and remains whole. Nietzsche saw Dionysus in himself. All the senses of the "superman" are heightened, he literally "rushes" around the universe, not stopping at anything. The demonic personality of Nietzsche himself was noted (not without admiration) by Stefan Zweig23.

In the idea of ​​dividing the human race into initially capable and incapable, we see one of the reasons for the popularity of Nietzsche's philosophy in our era. On the one hand, all mass media preach precisely the cult of the “last man”, who has nothing to create and only has to be happily used by everyone. On the other hand, in parallel, a cult of the “elite” is also being created, a special class of individuals who, for the good of the whole world, can wisely or “professionally” manage billions of ordinary mortals. And modern culture does not hesitate to emphasize the "demonism" of these people, it is even proud of them. The philosophy of Satanism is considered by many today to be the lot of intellectuals, and the very worship of Lucifer ("the light-bearer") is the religion of knowledge. But Nietzsche's example will always remain a warning against this. As a thinker, he could not blindly believe in the tenets of the religion he created. He doubted, feeling his weakness, susceptibility to painful conditions24. The support he found became the cause of his spiritual death. This is the "myth of the eternal return."

Eternal return- the world order, in accordance with which everything that happened in the world repeats itself without end and without beginning. This idea, similar to the view of Indian Brahmanism and other pagan philosophies, came to Nietzsche's head before he formalized the doctrine of the superman. But her influence was deeper and more lasting. The author himself considered its meaning to be cruel and ruthless: let everyone be ready to live the same life an infinite number of times... A difficult question arose before him: can a person change this life? And if it cannot, then the "return" is truly terrible. The fact of the matter is that can not... Nietzsche witnessed his own weakness; he felt a feeling of ressentiment growing irresistibly in himself in the presence of illness and impotence. [25] And if a person cannot change anything, he can only “forbid” himself those states into which his personality is ready to plunge. This means that victory over oneself lies in the willingness to accept life as it is. This was Schopenhauer's answer. Nietzsche proclaimed not a denial, but an affirmation of the Will. You need to completely surrender to it, and, standing in spite of everything that exists, take possession of everything (of course, in a subjective sense). This is how the concept of "Will to Power" arose, which the Nazis later used in an objective sense. And he gave himself up to that strength that in it acted on the plunder.

The idea of ​​"eternal return" has been called "myth" or even "symbol" for the reason that it should not be taken literally. We cannot say how much the author believed in the actual repetition of everything. True, this idea had a truly mystical effect on him: having struck him during a forest walk in the mountains, it shocked the thinker. He cried with sacred delight, thinking that he had found the "highest point of thinking" 26. The essence of "eternal return" was another concept - amor fati, love of fate. “Without a doubt, there is a distant, invisible, wonderful star that rules all our actions; let us rise to such a thought ”27. The readiness with which "the most freedom-loving philosopher" was ready to surrender to the power of some star is surprising. But what was important to him in return was superhuman strength, genius.

From the diary

The heart does not like freedom
Slavery from nature itself
The heart has been given as a reward.
Set your heart free
The spirit will curse its share
The link will break with life!

It was at this time that his passion for Lou Salome, which played a fatal role in his life, belongs to. Having fallen in love for the first time (this was in 1882, at the age of 38), Nietzsche characterized the object of his feelings as follows: “Lou is the daughter of a Russian general, and she is 20 years old; she is shrewd like an eagle, and brave like a lion, and for all that, however, she is too girl and child, who must not be destined to live long ”28. He was wrong. Lou lived for a long time (up to 76 years), and wrote about him in her memoirs. She became, to a certain extent, also the "muse" of the psychoanalytic movement; Z. Freud was friends with her, whose base and perverted philosophy would hardly have pleased Nietzsche himself. A woman of easy principles, Lou had an affair with Nietzsche and his friend, Paul Rae. At first, without noticing this, the philosopher chose her as an interlocutor for the presentation of his innermost ideas. But after a while the situation became clear; Nietzsche was insulted to the depths of his soul, especially since he was already thinking of starting a family. His sister Lisbeth, a man not very perceptive, but loving him, bluntly pointed out to her brother that Lou is the living embodiment of his own philosophy. (She was right: Nietzsche himself admits this in ESSE NOMO 29). As a result, he broke up with Lou Salome and Paul Re, and also had a falling out with his mother and sister. All this made a revolution in his impressionable soul. The idea of ​​'eternal return', of love for one's own destiny, was under threat: ' No matter what- he wrote these days to his best friend Peter Gast, - I would not like to relive these last few months ”30.

In an effort to overcome his humiliated state, he finishes his most famous book - "Thus Spoke Zarathustra." A truly demonic charge of genius is felt in her. At the same time, being as it were prophecy about the superman, the book was waiting for its continuation. Nietzsche wanted public outcry, controversy. Without waiting for them, he predicted that his works would influence the minds of people after his death. But Nietzsche could not stop there. Until the end of the 1880s. he writes a number of more and more challenging works. Its goal is "to rebel against all the sick in me, including here Wagner, including here Schopenhauer, including here all modern" humanity "31. However, it was a big mistake to associate all the sick in oneself only with strangers, only with former idols. Some kind of serious illness progressed in himself, demanding expression in evil pamphlets, in verse. Even Nietzsche's admirer I. Garin recognizes sadistic inclinations for him, although he entirely attributes them to a brain disease32.

Pay

Execution with your beauty, throwing yourself on a dirty bed ...
In the arms of crazy nights of execution by its beauty,
And let my goddess's body look like carrion! ..

From the diary

Don't judge me, my outbursts of anger:
I am a slave to passions and a formidable scourge of the mind ...
My soul has rotted, and instead of a body - bones ...
Do not judge! Freedom is a prison.

These and other poems show what was happening in his soul. The disease did develop on the bodily level as well. Karl Jaspers, a psychiatrist, writes about this: “Nietzsche's disease (progressive paralysis due to infection with syphilis) was one of those that weaken all inhibition processes. A sharp change in mood, ecstasy with unprecedented opportunities, leaps from one extreme to another ... all these are purely painful conditions ”33. But at the same time, the anguish of spiritual loneliness steadily grew. In the very years when he was writing his famous book The Will to Power, Nietzsche confessed in a letter to his sister: “Where are they, those friends with whom, as it once seemed to me, I was so closely connected? We live in different worlds, we speak different languages! I walk among them like an exile, like a stranger; not a single word, not a single glance reaches me ... A "deep man" needs to have a friend if he does not have God; and I have neither God nor friend "34. It is impossible to associate manifestations of the disease itself with the disease alone, which are different for different people. In addition, the infection with syphilis must have been caused by an incorrect lifestyle. At forty, he felt in his prime and wrote a famous poem

Noon of life.

Oh, noon of life, sultry summer garden,
Laden,
Intoxicated with alarming sensitive happiness!
I am waiting for friends. I waited day and night ...
Where are you friends? Come! The hour has come!

In 1889, Nietzsche's reason left and he suddenly plunged into an inadequate state, in which, with small gaps, he remained until his death in 1900. This was preceded by several months of struggle with mental illness. Friends and relatives were only gradually able to notice what was happening in the mind of the philosopher. Nietzsche was then living on vacation in Turin, Italy, which has always inspired his philosophical works. As in previous years, he actively corresponded - his letters came to Mrs. Meisenbuch, Cosime Wagner (the composer's wife), Peter Gast, Franz Overbeck and many of those who previously surrounded Nietzsche and now remained partial to his fate. “The most independent mind in all of Europe”, “the only German writer”, “the genius of truth” ... all these epithets with which he called himself in letters were now perceived as a manifestation of a creative crisis, incontinence of character. But they were followed by other, increasingly strange words. The letters were reduced to one line, which contained some incomprehensible confessions. He either called himself the names of the murderers about whom modern newspapers wrote, then suddenly he signed - "Dionysus" or "Crucified" ... Nietzsche's last feelings towards Christ remained a mystery. When Overbeck arrived in Turin, he found his friend in a deranged state, under the supervision of strangers. Nietzsche played the piano with his elbow, sang hymns in honor of Dionysus, jumped on one leg. The later years of insanity were calm, there is evidence of unexpected flashes of consciousness, although doctors argued that the brain was hopelessly affected. On August 25, 1900, Friedrich Nietzsche died in the city of Weimar.

"Zarathustra" by Friedrich Nietzsche in the light of the Beatitudes

The influence of Nietzsche on his contemporaries was not as great as on his descendants, including the present generation. According to K. Jaspers, “Nietzsche, and with him the modern man, no longer lives in connection with the One, which is God, but exists, as it were, in a state of free fall” 35. We examined the life of this German philosopher, the sad end of which is not in dissonance with the laws of its development. But the most successful work of Nietzsche, through which a powerful stream of his talent breaks through, not yet subject to the obvious morbid decay of the mind, is, of course, "Thus Spoke Zarathustra." Here, in a poetic form, the philosopher contrasted himself with all the values ​​of the Christian world, mixing them with objects that arouse contempt. He, as we could already see, tried in the person of Christianity to remove the obstacle on the way of the prophecy of the coming "superman". Therefore, our research will be incomplete if we do not consider this particular work of his in the light of the Beatitudes from the Savior's Sermon on the Mount. (Matt. 5: 3-12).

“Man loves to be God,” wrote the Serbian theologian Rev. Justin Popovich. “But none of the gods compromised themselves as terribly as the man-god. He could not comprehend neither death, nor suffering, nor life "50. This is the fate of the tragic European thinker F. Nietzsche. He lost his understanding of Christianity and the most important thing that it contains: that due to which it is neither a resentment, nor just a moral teaching, nor a philosophy. This is union with Christ and in Christ, in God. The promise of eternal life, containing inexhaustible benefits, because the Lord is alive and well. This is a Christian love that humbles every mind into obedience to itself, which “is longsuffering, merciful, does not envy, does not exalt, does not take pride, does not act outrageously, does not seek its own si, does not get irritated, does not think of evil, does not rejoice at unrighteousness, rejoices at the truth; He loves everything, eats faith in everything, everyone trusts, everything suffers. Luba will not be lost anymore: if the prophecies are abolished, if the heathens will be silent, if the mind will be destroyed ... ”(1 Cor. 13: 4-8).

1 Smolyaninov A.E. My Nietzsche. The Chronicle of the Interpreting Pilgrim. 2003 (htm).

2 Garin I... Nietzsche. M .: TERRA, 2000.

3 Daniel Halevy... The life of Friedrich Nietzsche. Riga, 1991.S. 14.

3 Faust and Zarathustra. Saint Petersburg: Azbuka, 2001.S. 6.

4 Cf. Towards a genealogy of morality.

5 Cf. Thus spoke Zarathustra.

6 Cf. Beyond Good and Evil.

7 Cf. Towards a genealogy of morality.

8 Cf. About the benefits and harms of history for life.

9 Cf. Daniel Halevy... The life of Friedrich Nietzsche. P. 203.

10 Nietzsche F... Compositions. T. 2.M .: Mysl, 1990.S. 752.

11 Faust and Zarathustra. P. 17.

12 Stefan Zweig... Friedrich Nietzsche. SPb .: "Azbuka-classic", 2001. S. 20.

13 Garin I... Nietzsche. P. 23.

* Confirmation is a rite of chrismation among Catholics and Lutherans, which they undergo in their youth.

14 Richard Wagner... Ring of the Nibelungen. M. - SPb., 2001.S. 713.

15 Ibid. P. 731.

16 Ibid. P. 675.

17 Nietzsche F... Compositions. T. 1.P. 767.

18 Ressentiment (French) - rancor, hostility.

19 Nietzsche F... Compositions. T. 2.P. 647.

20 Daniel Halevy... The life of Friedrich Nietzsche. P. 30.

21 Nietzsche F... Compositions. T. 2.P. 287.

22 Nietzsche F... Compositions. T. 2.P. 11.

23 Stefan Zweig... Friedrich Nietzsche. P. 95.

24 For many years of his life, Nietzsche could not work and sleep without narcotic drugs: he was so overcome by headaches and a general nervous breakdown. Cm. Daniel Halevy... The life of Friedrich Nietzsche. P. 192.

25 Nietzsche F... Compositions. T. 2.P. 704 - 705.

26 Daniel Halevy... The life of Friedrich Nietzsche. P. 172.

27 Ibid. P. 178.

28 Biography of Friedrich Nietzsche // World of Word (htm).

29 Nietzsche F... Compositions. T. 2.P. 744.

30 Daniel Halevy... The life of Friedrich Nietzsche. P. 191.

31 Nietzsche F... Compositions. T. 2.P. 526.

32 Garin I... Nietzsche. P. 569.

33 Karl Jaspers... Nietzsche and Christianity. M .: "MEDIUM", 1994. S. 97.

34 Daniel Halevy... The life of Friedrich Nietzsche. P. 235.

35 Karl Jaspers... Nietzsche and Christianity. P. 55.

36 Nietzsche F... Compositions. T. 2.P. 92.

37 Nietzsche F... Compositions. T. 2.S. 193-196.

37 Schiarchm. John (Maslov). Symphony. M .: 2003.S. 614.

38 Nietzsche F... Compositions. T. 2.P. 233.

39 Nietzsche F... Compositions. T. 2.P. 85.

40 Nietzsche F... Compositions. T. 2.P. 118.

41 Nietzsche F... Compositions. T. 2.P. 39.

* Monism is a broad philosophical trend, one of the postulates of which is that the soul and body are one and the same.

42 Nietzsche F... Compositions. T. 2.P. 44.

43 Symphony. P. 836.

44 Nietzsche F... Compositions. T. 2.P. 83.

45 Nietzsche F... Compositions. T. 2.P. 46.

46 Nietzsche F... Compositions. T. 2.P. 55.

47 Nietzsche F... Compositions. T. 2.P. 106.

47 Nietzsche F... Compositions. T. 2.P. 116.

48 Nietzsche F... Compositions. T. 2.P. 234.

49 Symphony. P. 785.

50 Venerable Justin (Popovich). Philosophical chasms. M .: 2004.S. 31.

Friedrich Nietzsche (1844-1900), German philosopher and poet. Born in the village of Röcken near Lützen (Saxony) on October 15, 1844. His father and both grandfathers were Lutheran priests. The boy was named by Friedrich Wilhelm after the reigning king of Prussia. After the death of his father in 1849, he was brought up in Naumburg on the Saale in the house where his younger sister, mother, grandmother and two unmarried aunts lived. Later, Nietzsche began attending the famous old boarding school of Pfort, and then studied at the universities of Bonn and Leipzig, where he delved into the Greek and Latin classics. In a shop of old books in Leipzig, he once accidentally discovered the book "The World as Will and Representation" by the German philosopher Arthur Schopenhauer, which made a strong impression on him and influenced his further work.

In 1869, Nietzsche, who had already published several scientific articles but did not yet have a doctorate, was invited to take the chair of classical philology at the University of Basel in Switzerland. Becoming a professor, Nietzsche received Swiss citizenship; however, during the Franco-Prussian War of 1870-1871, he enlisted in the Prussian army as a private orderly. Thoroughly undermining his health, he soon returned to Basel, where he resumed teaching. He became a close friend of the composer Wagner, who was then living in Triebschen.

Books (28)

Full composition of writings. In 13 volumes. Volume 1. Part 1

Birth of a tragedy. From the legacy of 1869-1873.

The first half of the first volume of the complete works of F. Nietzsche included the book "The Birth of Tragedy" (in the new edition of the translation by G. Rachinsky), as well as articles from the heritage of 1869-1873, thematically related mainly to antiquity, ancient Greek philosophy, mythology, music , literature and politics.

Full composition of writings. In 13 volumes. Volume 1. Part 2

Untimely reflections. From the heritage (works of 1872-1873).

The second flight of the first volume of the complete works of the German thinker F. Nietzsche included all four of his "Untimely Reflections", as well as lectures "On the Future of Our Educational Institutions" and other works from the legacy of 1872-1873, devoted to the problems of cognition and culture.

For many readers, Nietzsche can be a discovery not only of the very range of ideas disclosed in these texts, but also the extent to which they, for all their polemical acuteness, turn out to be relevant in today's world.

Three of the four "Untimely Reflections" are presented in new translations, some works are published in Russian for the first time, previously published translations have been verified with the original and substantially edited.

Full composition of writings. In 13 volumes. Volume 3

The third volume of the complete works of the German thinker F. Nietzsche includes his key works "Morning Dawn" and "Merry Science", as well as poems from the cycle "Messinian Idylls".

The previously published translations by V. Bakusev ("Morning Dawn") and K. Svasyan ("Merry Science") are given in a new edition.

Full composition of writings. In 13 volumes. Volume 9

Drafts and sketches 1880-1882

The ninth volume of the complete works of F. Nietzsche contains drafts and other records relating to the period 1880-1882.

First of all, these are fragments related to the work of the philosopher on "Morning Dawn" and "Merry Science". Among the drafts and notes of 1881 - extremely important for understanding the philosophy of Nietzsche, fragments devoted to the eternal return and the problems of cognition.

Part of the volume consists of notes made by Nietzsche while reading the works of Descartes and Spinoza (as presented by K. Fischer), B. Pascal, St. Mill, H. Spencer, R. W. Emerson, as well as works of art by French authors (especially Stendhal and Countess de Remusa).

Full composition of writings. In 13 volumes. Volume 11

Drafts and sketches 1884-1885

The eleventh volume of the complete works of F. Nietzsche contains drafts and other records relating to the period 1884-1885.

First of all, these are fragments associated with the work of Nietzsche on the fourth (final) book "Thus Spoke Zarathustra", and the new edition of "Human, Too Human", as well as on "Beyond Good and Evil" and a collection of poems, subsequently not published.

Another group is made up of notes made during the reading of works of art (A. de Custine, O. de Balzac, the Goncourt brothers, E. Renan, Stendhal, P. Merimee, Goethe and many others) and scientific works (G. Teichmüller, E. von Hartmann, P. Deissen, G. Oldenberg).

The entries dedicated to Wagner, as well as the central themes for Nietzsche's will to power and eternal return, deserve special mention.

The work of Friedrich Nietzsche, "Antichrist" was created in 1888, extremely fruitful for the German philosopher. In it, he appeals to those who are able to be "honest in intellectual things to the point of cruelty", for only such readers are able to endure the "seriousness and passion" with which Nietzsche smashes Christian values ​​and overthrows the very idea of ​​Christianity.

Genealogy of morality

The genealogy of morality was conceived by Friedrich Nietzsche as an appendix to his 1886 essay Beyond Good and Evil.

The external reason for writing The Genealogy of Morality was a wave of misinterpretation that fell on the author in connection with his previous work, in which Nietzsche tried to formulate the principles of a new moral behavior that remains moral, even without being associated with the supernatural.

In Nietzsche's Genealogy of Morality, with his characteristic paradoxicality of thought and depth psychological analysis examines the history of the origin of prejudices associated with the "God-given" of morality as such.

David Strauss, confessor and writer

This essay is the first in a series of cultural-critical essays that Nietzsche conceived immediately after the publication of The Birth of Tragedy, united under the general title Untimely Reflections.

Nietzsche's original design encompassed twenty themes, or, more precisely, twenty variations on a single cultural critical theme. Over time, this plan was either reduced (to thirteen), then increased (to twenty-four). Of the planned series, only four essays were succeeded: "David Strauss, Confessor and Writer", "On the Benefits and Harmfulness of History for Life", "Schopenhauer as an Educator", "Richard Wagner in Bayreuth."

Evil Wisdom. Aphorisms and sayings

The book includes aphorisms and sayings of Friedrich Nietzsche.

"... An exalted person, seeing the sublime, becomes free, confident, broad, calm, joyful, but absolutely beautiful shakes him with its appearance and knocks him off his feet: in front of him he denies himself ..." (Nietzsche)

Untimely reflections

Friedrich Nietzsche's grandiose plan - a series of twenty cultural-critical essays under the general title "Untimely Reflections" - was eventually implemented by him in the form of four essays: "David Strauss, Confessor and Writer", "On the Benefits and Harm of History for Life", "Richard Wagner in Bayreuth ”,“ Schopenhauer as an educator ”.

This is one of the first works of Nietzsche, which determined his further development in the spirit of irrationalism and reflected two passionate intellectual passions of the philosopher: the image of Wagner and the philosophy of Schopenhauer.

The book became a bold statement of the young Nietzsche for his own, original - sometimes scandalous - and the deepest understanding of various philosophical and aesthetic topics.

Nietzsche: Pro et contra

The purpose of the collection is to present the Russian image of Nietzsche as it was perceived and entered into the national cultural tradition at the dawn of the 20th century.

The book consists of essays by venerable Russian philosophers and writers at the turn of the 19th and 20th centuries, which have become classics of Russian Nietzsche studies. The anthology contains various, sometimes opposite, approaches, assessments and interpretations of the work of the German philosopher.

The birth of tragedy from the spirit of music

"... but those who would see in this coincidence the presence of a contradiction between patriotic excitement and aesthetic sybarism, between courageous earnestness and merry play, would have made a mistake; the problem we are dealing with here, which we have placed just at the focus of German hopes, as a point of apogee and turning point ... "

In this work, Nietzsche deploys an impressive picture of the continuing impact on thinking, in general on humanity, of the world of the Greek gods.

Two of them - Apollo and Dionysus, are for Nietzsche the personification of the irreconcilable opposition of two principles - Apollonian and Dionysian. The first of them is the world of dreams, beauty, perfection, but above all order. Dionysian is barbaric, returning back to nature, inherent in an individual who feels himself a work of art, accordingly violating any measure.

Collection of books

Ecce Homo how to become yourself
Antichrist. Curse to Christianity
Fun Science
The will to power. Experience of revaluation of all values
Evil wisdom (Aphorisms and sayings)
Selected Poems
Towards a genealogy of morality
Casus Wagner
Untimely Reflections - "David Strauss, Confessor and Writer"
Untimely reflections - "On the benefits and harms of history for life"
Untimely Reflections - "Richard Wagner in Bayreuth"
Untimely Reflections - "Schopenhauer as an educator"
About the future of our educational institutions
Songs of Zarathustra
Beyond Good and Evil
Birth of Tragedy, or Hellenism and Pessimism
Mixed opinions and sayings
The wanderer and his shadow
Twilight of idols, or how to philosophize with a hammer
Thus Spoke Zarathustra
Morning dawn, or the thought of moral prejudice
Human, too human

Mixed opinions and sayings

Every person striving for knowledge of the world sooner or later turns to the works of Friedrich Nietzsche.

This book contains the statements of the great German thinker. They make you look in a new way at what has long seemed known and beyond doubt.

Works in 2 volumes. Volume 1

Works in 2 volumes. Volume 2

The book of one of the largest representatives of German existentialism, Friedrich Nietzsche. Paradoxical logic of Nietzsche, characteristic set expressive means, requiring close study for themselves, lead the thoughtful reader to the borderline experience of human existence.

Friedrich Nietzsche's two-volume edition was originally planned for the Philosophical Heritage Library, but "philosophical" discussions around the word "heritage" pushed Nietzsche out of the Library - now he is taking his rightful place in it.