We Philologists - Paperback

by Friedrich Wilhelm Nietzsche (Author), J. M. Kennedy (Translator)

We Philologists deals with the subject of education which was important to Nietzsche, especially during his residence in Basel, paid considerable attention, and his insight into it was very much deeper than that of, say, Herbert Spencer or even Johann Friedrich Herbart, the latter of whom has in late years exercised considerable influence in scholastic circles. Nietzsche clearly saw that the "philologists" (using the word chiefly in reference to the teachers of the classics in German colleges and universities) were absolutely unfitted for their high task, since they were one and all incapable of entering into the spirit of antiquity. Friedrich Wilhelm Nietzsche (15 October 1844 - 25 August 1900) was a German philosopher, cultural critic, composer, poet, philologist, and Latin and Greek scholar whose work has exerted a profound influence on Western philosophy and modern intellectual history. He began his career as a classical philologist before turning to philosophy. He became the youngest ever to hold the Chair of Classical Philology at the University of Basel in 1869 at the age of 24. He resigned in 1879 due to health problems that plagued him most of his life, and he completed much of his core writing in the following decade. In 1889, at age 44, he suffered a collapse and afterwards, a complete loss of his mental faculties. He lived his remaining years in the care of his mother until her death in 1897, and then with his sister Elisabeth Förster-Nietzsche. Nietzsche died in 1900. Nietzsche's body of work touched a wide range of topics, including art, philology, history, religion, tragedy, culture, and science. His early inspiration was drawn from figures such as Schopenhauer, Wagner, and Goethe. His writing spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Prominent elements of his philosophy include his radical critique of truth in favor of perspectivism; his genealogical critique of religion and Christian morality, and his related theory of master-slave morality;[8][17] his aesthetic affirmation of existence in response to the "death of God" and the profound crisis of nihilism;[8] his notion of the Apollonian and Dionysian; and his characterization of the human subject as the expression of competing wills, collectively understood as the will to power. He also developed influential concepts such as the Übermensch and the doctrine of eternal return.In his later work, he became increasingly preoccupied with the creative powers of the individual to overcome social, cultural, and moral contexts in pursuit of new values and aesthetic health.[11] After his death, Elisabeth Förster-Nietzsche became the curator and editor of her brother's manuscripts. She reworked Nietzsche's unpublished writings to fit her own German nationalist ideology while often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism;[21] 20th century scholars contested this interpretation of his work and corrected editions of his writings were soon made available. Nietzsche's thought enjoyed renewed popularity in the 1960s, and his ideas have since had a profound impact on 20th and early-21st century thinkers across philosophy-especially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism-as well as art, literature, psychology, politics, and popular culture