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Thus Spoke Zarathustra (A Modernized Translation with a New Introduction and Biography) (English Edition) di [Nietzsche, Friedrich]
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Thus Spoke Zarathustra (A Modernized Translation with a New Introduction and Biography) (English Edition) Formato Kindle

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Lunghezza: 304 pagine Word Wise: Abilitato Miglioramenti tipografici: Abilitato
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Although this edition of "Thus Spoke Zarathustra" is based on Thomas Common's 1909 translation, the text has been extensively modernized. Words such as "fain, hitherto, thee, wouldst, therefrom, nigh, ye and forsooth", have been replaced with present-day English equivalents.

Unique Features of this Special Kindle Edition:
An Original Essay on Nietzsche's Fundamental Idea of Eternal Recurrence
A New Introduction to Nietzsche's Life and Writings by the Editor
An New Extensive Timeline Biography
A Section with Nietzsche's Comments on Each of his Books.
Selected Excerpts from His Other Works

"Thus Spoke Zarathustra" is also included in the Kindle Book "Nietzsche's Best 8 Books" (with only a slightly higher price), which contains the unabridged texts of:
1.The Gay Science
2.Ecce Homo
3.Thus Spoke Zarathustra
4.The Dawn
5.Twilight of the Idols
6.The Antichrist
7.Beyond Good and Evil
8.On the Genealogy of Morals

"Nietzsche's Best 8 Books" is a searchable ebook and allows following the many themes and subjects that Nietzsche came back to throughout his books.

From the Introduction by the Editor:
"University philosophers, especially from America and England, have always been bewildered and irritated by Nietzsche. He doesn't fit anywhere. His influence has been outside university culture - among artists, dancers, poets, writers, novelists, psychologists, playwrights. Some of the most famous who publicly acknowledged being strongly influenced by Nietzsche were Picasso, Isadora Duncan, Martha Graham, William Butler Yeats, Rainer Rilke, Allen Ginsberg, Khalil Gibran, Martin Buber, H.L. Mencken, Emma Goldman, Jacques Derrida, Michel Foucault, Thomas Mann, Hermann Hesse, Jack London, Franz Kafka, Jean-Paul Sartre, Albert Camus, Sigmund Freud, Carl Jung, Karl Jaspers, Alfred Adler, Fritz Perls, Eugene O'Neill and George Bernard Shaw. . . . Explore Nietzsche yourself. He mostly wrote directly and clearly, without scholarly jargon. See if he brings out the artist or psychologist or dancer in you."


Friedrich Wilhelm Nietzsche was a nineteenth-century German philosopher and classical philologist. He wrote critical texts on religion, morality, contemporary culture, philosophy, and science, using a distinctive German language style and displaying a fondness for metaphor and aphorism. Nietzsche's influence remains substantial within and beyond philosophy, notably in existentialism and postmodernism. His style and radical questioning of the value and objectivity of truth have resulted in much commentary and interpretation, mostly in the continental tradition, and to a lesser extent in analytic philosophy. His key ideas include the interpretation of tragedy as an affirmation of life, an eternal recurrence (which numerous commentators have re-interpreted), a rejection of Platonism, and a repudiation of both Christianity and egalitarianism (especially in the form of democracy and socialism).

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  • Lunghezza stampa: 304
  • Utilizzo simultaneo di dispositivi: illimitato
  • Venduto da: Amazon Media EU S.à r.l.
  • Lingua: Inglese
  • ASIN: B003HC9AGI
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43 di 43 persone hanno trovato utile la seguente recensione
3.0 su 5 stelle Caution 12 gennaio 2012
Di Stephen R. Dominick - Pubblicato su
Formato: Copertina flessibile
This is the Thomas Common translation of the text. I was redirected here from the much more widely acclaimed Parkes translation. I don't know if this was a mistake or deliberate subterfuge. But FYI, here is what Wikipedia has to say about the various translations available (this entry accords with common scholarly opinion on the translations):

English translations of Zarathustra differ according to the sentiments of each translators. The Thomas Common translation favors a classic English approach, in the style of Shakespeare or the King James Version of the Bible. Common's poetic interpretation of the text, which renders the title Thus Spake Zarathustra, received wide acclaim for its lambent portrayal. Common reasoned that because the original German was written in a pseudo-Luther-Biblical style, a pseudo-King-James-Biblical style would be fitting in the English translation.

The Common translation, which improved on Alexander Tille's earlier attempt,[10] remained widely accepted until the more critical translations, titled Thus Spoke Zarathustra, separately by R.J. Hollingdale and Walter Kaufmann, which are considered to convey more accurately the German text than the Common version. Kaufmann's introduction to his own translation included a blistering critique of Common's version; he notes that in one instance, Common has taken the German "most evil" and rendered it "baddest", a particularly unfortunate error not merely for his having coined the term "baddest", but also because Nietzsche dedicated a third of The Genealogy of Morals to the difference between "bad" and "evil".[10] This and other errors led Kaufmann to wonder whether Common "had little German and less English".[10] The translations of Kaufmann and Hollingdale render the text in a far more familiar, less archaic, style of language, than that of Common.

Clancy Martin's 2005 translation opens with criticism and praise for these three seminal translators, Common, Hollingdale, and Kaufmann. He notes that the German text available to Common was considerably flawed, and that the German text from which Hollingdale and Kaufmann worked was itself untrue to Nietzsche's own work in some ways. Martin criticizes Kaufmann for changing punctuation, altering literal and philosophical meanings, and dampening some of Nietzsche's more controversial metaphors.[11] Kaufmann's version, which has become the most widely available, features a translator's note suggesting that Nietzsche's text would have benefited from an editor; Martin suggests that Kaufmann "took it upon himself to become his [Nietzsche's] editor".[11]

Graham Parkes describes his own 2005 translation as trying "above all to convey the musicality of the text (which was not a priority for Walter Kaufmann or R.J. Hollingdale, authors of the best English translations so far)."[12]
21 di 22 persone hanno trovato utile la seguente recensione
5.0 su 5 stelle Group dynamics and their consequences 29 maggio 2012
Di Jennifer F Armstrong - Pubblicato su
Formato: Copertina flessibile
Nietzsche is above all a psychological thinker at his most profound. Sometimes, he extends his psychology into political theory, sometimes in a way that seems to give psychological insight to political movements. More often than not, his psychology cannot be generalized into political statements, although Nietzsche wants to do this.

In his book, Thus Spoke Zarathustra, he is at his best since he is a psychologist rather than a social critic. (Where he dabbles too much into issues of politics and gender, he is inclined to err.)

Nietzsche's Zarathustra is a prophet for a secular era. It's very interesting how much the ideas in the book parallel those later discovered by Wilfred Bion, especially in terms of the psychology of group dynamics. Nietzsche had insights into the ways that groups unconsciously coordinate their members to reinforce conformity and compliance. There is no place for a self-reliant individual where there is a "herd". Creativity is even less respected by the "herd", because it disrupts the unconscious mechanisms of herd organisation. Without needing to have any intellectual grasp of a reality outside of the herd, those who partake of group dynamics are still capable of annihilating anyone who thinks and acts differently from the group. The attacks by the herd against the one who stands alone and the counter-struggle for survival have psychological origins at a subliminal level.

Nietzsche makes visible these otherwise hidden phenomena: he shows that generally those who stand alone are destroyed, that nobody has to say anything for these attacks to begin to occur. They happen automatically without overt provocation. It's group psychological dynamics at work.

Nietzsche's solution to those who are are likely to be attacked for their qualities of independence is that they should prepare for this to happen. They should also throw all their weight into the creative side of their characters, and forget about conforming. If you have intellectual qualities, or creative qualities that distinguish you from the herd (not in your own mind, but in theirs), you may as well invest in these totally, even if it means willing your own destruction -- because the greater your ability, the more likely you are to cause disquiet in those who have chosen to relinquish their independence for the sake of being protected by the group.
28 di 32 persone hanno trovato utile la seguente recensione
5.0 su 5 stelle An excellent modernization and translation. 6 marzo 2013
Di Rebecca - Pubblicato su
Formato: Formato Kindle Acquisto verificato
First and foremost: this is not a review of the literary quality of Nietzsche's work, but rather of this particular publication.

I've read this book several times- as I imagine is true of many of you, at various noteworthy phases of my life where it took on new and different meanings. As a result, I've read at least three distinct versions of this work, including the original German (which is a second language to me).

To begin with, this is the first that included a truly comprehensive foreword regarding Nietzsche's relationship to his works along a timeline- someone coming upon "Zarathustra" as a first Nietzsche read, or as a student, will find a lot of very helpful contextualization before they even begin reading the text itself.

Moving on to the text itself, I regard it as a much-needed modern interpretation of "Zarathustra." As much as Nietzsche's goal may well have been to parody religious and mystical trappings, the outdated language of the German-English translation is to many distracting and off-putting. This translation preserves the spirit of the work in modern, straightforward English without any liberties taken with the cultural nuances of the German or the overall storytelling style that was characteristic of Nietzsche at this point in his career.

Overall, the best "Zarathustra" you can read. The Kindle edition is quite nicely formatted, too.
16 di 18 persone hanno trovato utile la seguente recensione
5.0 su 5 stelle The most amazing philosophical work 7 gennaio 2013
Di Lady Z - Pubblicato su
Formato: Formato Kindle
I feel that I must add a review here seeing that the only review is by somebody religious with bad taste and education. This book by Nietzsche is the first (but major) step towards enlightenment. I understand some people find it difficult to comprehend, but that is his whole point: the Overman (Ubermensch in German or superman)is somebody who has developed themselves in all senses including a bright, brilliant and agile mind. I understood everything what I read and I am in awe. A key point is we should strive to achieve happiness within ourselves. And this is a very difficult task as we are embroiled in our 'bad karma' - a collection of repressed feelings that spring out from prohibitions that go against our spirit. These feelings tie us to false morals, false gods, false actions and lives. They make us small. And those who are trapped in smallness then cannot possibly allow for greatness in others. As they mock and criticise the great they further prohibit the greatness for themselves thereby re-enforcing the bullying of their spirits. I wish you all to find your genius, your greatness, self-love and love.
11 di 12 persone hanno trovato utile la seguente recensione
4.0 su 5 stelle Magnum Opus, Surely. 6 settembre 2013
Di M. DeKalb - Pubblicato su
Formato: Formato Kindle Acquisto verificato
It's a tough read, don't think it isn't, but it is lovely in both its hope and its hopelessness. For all mankind: unattainable. There is often the positive notion, in its most hopeful moment contrasted by the basest derogation by man in which there surely appears no hope for him. It appears that most people, the generally unread, have done much quoting of Nietzsche out of context and ultimately, Nietzsche must have known he'd be oft misquoted for he states: `I suspect ye would call my Superman - a devil!' (2021). In the appendix it is also a note to casual readers - this is not where to being reading any Nietzsche, so if you're starting here - stop!. This is `the opus' which is the child of many works of previous thought, for the future love of all that is Nietzsche, don't start here! This is the allegorical surmising of much of Nietzsche's work. Quite fantastic.

This work has the ability to present in a very new-age fashion, per philosophically its primary goal is transcendental, to go beyond man's current state, to shed the chains of our egos, to experience the world sensually without intense derisive judgment and to laugh at our situations of gravity. It is fantastic in that because it's a book `for all and none', anyone spiritually inclined can sense the weightiness as Nietzsche points out all the flaws of humanity and casts his wish for the recognition of the Superman, for something better than what we are, even if we shall never achieve his ends.

As a social commentary of the people of the times, what he sees and experiences around himself. Astute observations of the workings of mankind, essentially stating that we've turned away from the true meaning of `God', and that far too many people place value erroneously in inane and mistakenly virtuous things. When what is lacking, both secular and non, is the true essence of `love'. This is the closest to `God' man can get; the Superman is meant to surpass humanity. However, having such an appetite for war, self-destruction / deception, clinging to idols, self-loathing, and `shame, shame, shame - that is the history of man' (1267) motif, the success rate is unlikely at best. In fact, the Superman has never been seen by Zarathustra. There is both Aeschylus-ian warning of man's poorer qualities and his wisdom in this work. Nietzsche was a big fan of the Greek play-writes.

Zoroaster, as a historical being is relevant in the espoused philosophy as the goal is to sustain the truth through constructive thought, words and deeds. This ties to Nietzsche's `Superman' - a man of higher values than today's common man, and as a most basic principle - all that stems from power is good (master-morality); all from weakness is bad, but there is no lasting good nor bad, and good and bad are based relatively. The pinnacle though is the `Will to Power', which encompassing the `Will to Truth', is essentially man commanding himself and the desire to command others, recognizing that everything is done for power, that even those commanded want to command - part of the human condition. Doing this in egoless fashion opens the world of experience, truth, and sets man out only to experience his sensory world with what little rationality is found in anything. The `Will to Power' is also where redemption is best found but never to be - `to transform every "it was" into "thus would I have it!" (1952), for no amount of Willing can change the past, our wills greatest weakness - desiring a disposition more toward the import of the now.

Zarathustra finds no greater power on earth than `good' and `bad'. And to this he adds that nothing is universally good or bad between differing people, but posits that this valuation of things was meant only to give a human meaning to the world, and the herd has always existed before the ego, thusly do people somewhat unwittingly follow their cultural bonds.

In the first book we encounter Zarathustra who wishes to leave man and sink to his abyss, for he realizes that he is nothing like them, and they scorn him as we see him enter a town and attempt to explain his philosophy of the `Superman' - `I want to teach men the sense of their existence, which is the Superman' (446). In this section it appears despite being a pariah, Zarathustra is both cynical and hopeful in man's ascension - `It is time for man to fix his goal. It is time for man to plant the germ of his highest hope.' (400) Zarathustra then decides he needs companions and begins delivery of his discourses upon a variety of topics, the primary focus is the creation of the Superman: `Let your love to life be love to your highest hope; and let your highest hope be the highest thought of life! Your highest thought... and it is this: man is something that is to be surpassed.' (797) This is related to the `Will to Truth' in that it is `the thinkableness of all being' (1599) and this is a direct step in surpassing man.
Man can't create God, or Nietzsche's Will to Truth, a being who has experienced all human sensory experiences. Creating is the great salvation from suffering, however suffering is necessary for the creative facet to appear, as is a great transformation.

Zarathustra speaks of finding his soul through loneliness and metamorphosis of the soul (camel, lion, child). Once a man's soul resembles that of a child he may will his own world sans the artifice of socialized structure. He advocates the `Backworlds' where men create in their loneliness. However, there are also many superfluous men, `marred is life by the many-too-many.' (754) and his hope is they're quickly suckered out of this life by those that preach the eternal afterlife.

Zarathustra recognizes the struggle against the ego, generally in vain as it guides us through our feeling states in this life. He also states his disposition of those whom despise the body as those who would make each man marginal, and these sorts are often of the non-secular variety, the preachers of death and those that wish away with the corporeal life. As a reaction against the typical herd mentality Zarathustra also attacks the organization known as `the state', or that establishment which perpetuates values and virtues unto it's all too superfluous populous. Smaller than the state is the city, which essentially serves the same purpose.

To Zarathustra virtues create a battle ground where the conflict is often too much for man to persevere against. `... one thing is the thought, another thing is the deed, and another thing is the idea of the deed. The wheel of causality doth not roll between them.' (670) The essence is to do good work.

The end of the work surmises with a litany of characters dining with Zarathustra in his cave. Here Zarathustra suffers the philosophical attacks these men were prone to deliver. He defends himself, the philosophy of his Superman, Will to Power and his estimation of the social conditions he sees himself living in. Ultimately all joy is deeper than grief and all joys want eternity, the noontide arrives, man must be surpassed!

Meister Eckhardt: `The fleetest beast to bear you to perfection is suffering.' (214)

`Life is hard to bear: but do not affect to be so delicate! We are all of us fine sumpter asses and assesses.' (705)

`It is true we love life; not because we are wont to live, but because we are wont to love. There is always some madness in love. But there is always, also, some method in madness.' (706)

`when I saw my devil, I found him serious, thorough, profound, solemn:... Not by wrath, but by laughter, do we slay.' (710)

`... the worst enemy thou canst meet, wilt thou thyself always be... Thou lonesome one, thou goest the way to thyself!... thou goest the way of the creating one: a God wilt thou create for thyself out of thy seven devils!' (1009)

`But let this be your honour: always to love more than ye are loved, and never be the second.' (1030)

`Devise me, then, the love which not only beareth all punishment, but also all guilt! Devise me, then, the justice which acquitteth every one except the judge!' (1058)

`Bitterness is in the cup even of the best love: thus doth it cause longing for the Superman' (1089)

`Thus spake the devil unto me, once on a time: `Even God hath his hell: it is his love for man." (1296)

`That YOUR very Self be in your action, as the mother is in the child: let that be YOUR formula of virtue!' (1374)

`do I counsel you, my friends: distrust all in whom the impulse to punish is powerful!' (1433)

`Where one can no longer love, there should one - pass by!' (2422)

`This-is now MY way, - where is yours? ... For THE way - it doth not exist!' (2643)

`What dot it matter that ye have failed! How many things are still possible! So LEARN to laugh beyond yourselves!' (3878)
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