When Nietzsche published Beyond Good and Evil in 1886, he told a friend that it was a book that would not be read properly until “around the year 2000.” Now Laurence Lampert sets out to fulfill this prophecy by providing a section by section interpretation of this philosophical masterpiece that emphasizes its unity and depth as a comprehensive new teaching on nature and humanity. According to Lampert, Nietzsche begins with a critique of philosophy that is ultimately affirmative, because it shows how philosophy can arrive at a defensible ontological account of the way of all beings. Nietzsche next argues that a new post-Christian religion can arise out of the affirmation of the world disclosed to philosophy. Then, turning to the implications of the new ontology for morality and politics, Nietzsche argues that these can be reconstituted on the fundamental insights of the new philosophy. Nietzsche’s comprehensive depiction of this anti-Platonic philosophy ends with a chapter on nobility, in which he contends that what can now be publicly celebrated as noble in our species are its highest achievements of mind and spirit.

Nietzsche claimed to be a philosopher of the future, but he was appropriated as a philosopher of Nazism. His work inspired a long study by Martin Heidegger and essays by a host of lesser disciples attached to the Third Reich. In 1935, however, Karl Jaspers set out to "marshall against the National Socialists the world of thought of the man they had proclaimed as their own philosopher." The year after Nietzsche was published, Jaspers was discharged from his professorship at Heidelberg University by order of the Nazi leadership. Unlike the ideologues, Jaspers does not selectively cite Nietzsche's work to reinforce already held opinions. Instead, he presents Nietzsche as a complex, wide-ranging philosopher - extraordinary not only because he foresaw all the monstrosities of the twentieth century but also because he saw through them.

The Birth of Tragedy, first Nietzsche's books. It was republished in 1886 as The Birth of Tragedy, Or: Hellenism and Pessimism. An Attempt at Self-Criticism, wherein Nietzsche commented on this very early work. In this book Nietzsche characterizes the conflict between two distinct tendencies - the Apollonian and Dionysian. Nietzsche describes in this book how from Socrates onward the Apollonian had dominated Western thought, and raises German Romanticism as a possible reintroduction of the Dionysian to the salvation of European culture...

A holistic reading of Nietzsche’s distinctive thought beyond the “death of God.” In Nietzsche’s Kind of Philosophy, Richard Schacht provides a holistic interpretation of Friedrich Nietzsche’s distinctive thinking, developed over decades of engagement with the philosopher’s work. For Schacht, Nietzsche’s overarching project is to envision a “philosophy of the future” attuned to new challenges facing Western humanity after the “death of God,” when monotheism no longer anchors our understanding of ourselves and our world. Schacht traces the developmental arc of Nietzsche’s philosophical efforts across Human, All Too Human, Daybreak, Joyful Knowing (The Gay Science), Thus Spoke Zarathustra, Beyond Good and Evil, and On the Genealogy of Morality. He then shows how familiar labels for Nietzsche—nihilist, existentialist, individualist, free spirit, and naturalist—prove insufficient individually but fruitful if refined and taken together. The result is an expansive account of Nietzsche’s kind of philosophy.

"I have slain all gods—for the sake of morality!" — Friedrich Wilhelm Nietzsche Although often regarded as an atheist who did not take religion seriously, Nietzsche in fact thought deeply about the gods and how they functioned in the human psyche. The son of a Lutheran pastor who dropped theology in college after only one semester, Nietzsche was a profound religious thinker who devoted much of his writing to reevaluating the concept of god that prevailed in nineteenth-century Germany. As this volume demonstrates, Nietzsche sharply discerned between the positive and negative aspects of various gods, including the Christian God, the Jewish God (Yahweh), the Greek gods (especially Apollo and Dionysus), and the Buddha. The essays further touch upon Nietzsche's relationship to prominent religious thinkers of his time, as well as his influence on later religious thinkers, such as Martin Buber and Paul Tillich. Wide-ranging and diverse, Nietzsche and the Gods will be indispensable to our continuing understanding of Nietzsche's thought and to the broader study of philosophy and religion.

Renowned scholars explore and discuss Nietzsche's desire to challenge the very conception of philosophy, and his methods of doing so.

Nietzsche, Theories of Knowledge, and Critical Theory, the first volume of a two-volume book collection on Nietzsche and the Sciences, ranges from reviews of Nietzsche and the wide variety of epistemic traditions - not only pre-Socratic, but Cartesian, Leibnizian, Kantian, and post-Kantian -through essays on Nietzsche's critique of knowledge via his critique of grammar and modern culture, and culminates in an extended section on the dynamic of Nietzsche's critical philosophy seen from the perspective of Habermas and critical theory. This volume features a first-time English translation of Habermas's afterword to his own German-language collection of Nietzsche's Epistemological Writings.

Leading scholars discuss the ideas in Thus Spoke Zarathustra, showing why it is one of Nietzsche's most important philosophical works.