弗里德里希·尼采

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Brandes corresponded with Nietzsche from 1887, lectured on him in Copenhagen in 1888 and called his thought ‘aristocratic radicalism’, a formula Nietzsche welcomed (letters, 1887; essay, 1889). G. Brandes, “Aristokratisk Radikalisme”, Tilskueren (1889); Brandes to Nietzsche, 26 Nov. 1887, and Nietzsche’s reply, 2 Dec. 1887, in Brandes–Nietzsche correspondence (1887–89)

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In Schopenhauer und Nietzsche (1907) Simmel read Nietzsche’s ethics as aiming at the elevation of the human type, not at egoism. G. Simmel, Schopenhauer und Nietzsche (1907); “Friedrich Nietzsche. Eine moralphilosophische Silhouette” (1896); SEP “Friedrich Nietzsche”

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Her book Friedrich Nietzsche in seinen Werken (1894) is a study of his personality and philosophy by a woman who had met him in 1882. NDB “Andreas-Salomé, Lou” (E. Heimpel, NDB 1, 1953, pp. 284–285; read); SEP “Friedrich Nietzsche” (R. L. Anderson), §1

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Weber tested Nietzsche’s theory of ressentiment in his sociology of religion, accepting it only for some ethics of the disprivileged (‘Einleitung’ to Die Wirtschaftsethik der Weltreligionen, 1915). M. Weber, “Die Wirtschaftsethik der Weltreligionen. Einleitung”, Archiv für Sozialwissenschaft und Sozialpolitik 41 (1915); W. Hennis, Max Webers Fragestellung (1987); SEP “Max Weber”

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In The Good in the Teaching of Tolstoy and Nietzsche (1900) Shestov sided with Nietzsche’s revolt against morality, reading it as a search for God beyond the good. L. Shestov, Dobro v uchenii gr. Tolstogo i F. Nitshe (1900)

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Warburg closed his Hamburg seminar on Burckhardt (1927) by pairing him with Nietzsche as two ‘seismographs’ and contrasting types of seer. A. Warburg, closing session of the Burckhardt seminar (1927), in Werke in einem Band, ed. M. Treml et al. (2010); E. H. Gombrich, Aby Warburg: An Intellectual Biography (1970)

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Goldman took from Nietzsche, whom she discovered in Vienna (1895–96), the defence of the free individual against conformity and the ‘majority’ (Anarchism and Other Essays, 1910). E. Goldman, Anarchism and Other Essays (1910), “Minorities versus Majorities”; Living My Life (1931)

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Scheler took over Nietzsche’s ressentiment but denied that Christian love springs from it, finding it instead in modern humanitarian morality (‘Über Ressentiment und moralisches Werturteil’, 1912). M. Scheler, “Über Ressentiment und moralisches Werturteil” (1912); “Das Ressentiment im Aufbau der Moralen”, in Vom Umsturz der Werte (1915); SEP “Max Scheler”

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Iqbal took up Nietzsche’s call for the strong, self-affirming individual in his philosophy of the self (Asrar-i khudi, 1915), but rejected his denial of God. M. Iqbal, Asrar-i khudi (1915), tr. R. A. Nicholson, The Secrets of the Self (1920); A. Schimmel, Gabriel’s Wing (1963)

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In Nietzsche: An Introduction to the Understanding of His Philosophical Activity (1936) Jaspers read Nietzsche as a thinker of Existenz whose contradictions must be thought through, not resolved. K. Jaspers, Nietzsche. Einführung in das Verständnis seines Philosophierens (1936); SEP “Karl Jaspers”

依据: 亦见于 InPhO · InPhO

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Hiratsuka’s Seitō manifesto (1911) drew on Zarathustra, just translated by her mentor Ikuta Chōkō, quoting it and calling for women’s hidden genius to be released. Hiratsuka Raichō, “Genshi josei wa taiyō de atta”, Seitō 1 (1911); E. I. Garaeva, Ežegodnik Japonija 48 (2019)

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Baeumler appropriated Nietzsche for National Socialism, recasting the will to power as heroic realism (Nietzsche, der Philosoph und Politiker, 1931) – a reading scholarship treats as distortion. A. Baeumler, Nietzsche, der Philosoph und Politiker (1931); M. Montinari, “Nietzsche zwischen Alfred Baeumler und Georg Lukács” (1982); S. E. Aschheim, The Nietzsche Legacy in Germany 1890–1990 (1992)

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Watsuji’s first book was a study of Nietzsche (Nīche kenkyū, 1913), written before he turned to Japanese culture and to ethics. Watsuji Tetsurō, Nīche kenkyū (1913); SEP “Watsuji Tetsurō”

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In the foreword to Seven Interpretive Essays on Peruvian Reality (1928) Mariátegui said his work followed Nietzsche’s wish for an author whose thoughts form a book spontaneously, not one bent on producing a book deliberately. J. C. Mariátegui, Siete ensayos de interpretación de la realidad peruana (1928), “Advertencia”

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In The Self-Overcoming of Nihilism (1949) Nishitani took up Nietzsche’s diagnosis of European nihilism and his attempt to overcome it from within, as a crisis reaching Japan too. Nishitani Keiji, Nihirizumu (1949), tr. G. Parkes & S. Aihara, The Self-Overcoming of Nihilism (1990); SEP “Nishitani Keiji”

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Cioran’s first book, On the Heights of Despair (1934), followed Nietzsche in lyrical fragments that set lived suffering against systematic philosophy. E. Cioran, Pe culmile disperării (1934); M. Petreu, An Infamous Past: E. M. Cioran and the Rise of Fascism in Romania (2005); E. M. Cioran, Entretiens (1995)

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In The Rebel (1951) Camus took up Nietzsche’s diagnosis of nihilism after the death of God and his affirmation of the world, while defending him against Nazi appropriation. A. Camus, L’Homme révolté (1951), “Nietzsche et le nihilisme”; SEP “Albert Camus”

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In Nietzsche and Philosophy (1962) Deleuze read Nietzsche against Hegel as a thinker of affirmation, of active and reactive forces and of eternal return as selection of difference. G. Deleuze, Nietzsche et la philosophie (1962); SEP “Gilles Deleuze”; SEP “Friedrich Nietzsche”

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Baudrillard said he had been a great devotee of Nietzsche, more ingrained than cited (Baudrillard Live, 1993); commentators link his simulacra to Nietzsche’s ‘true world’ become fable. M. Gane (ed.), Baudrillard Live: Selected Interviews (1993); F. Nietzsche, Götzen-Dämmerung (1889); SEP “Jean Baudrillard”

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Williams used Nietzsche’s genealogy to explain values through their history, but in vindicating rather than debunking form, for the virtues of truth (Truth and Truthfulness, 2002). B. Williams, Truth and Truthfulness: An Essay in Genealogy (2002); “Nietzsche’s Minimalist Moral Psychology” (1993); SEP “Bernard Williams”

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Vattimo read Nietzsche’s critique of the subject (Il soggetto e la maschera, 1974) and made his ‘no facts, only interpretations’ and accomplished nihilism the basis of weak thought. G. Vattimo, Il soggetto e la maschera (1974); La fine della modernità (1985); Dialogo con Nietzsche (2000)

依据: 亦见于 InPhO · InPhO

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Sloterdijk read The Birth of Tragedy as a staging of thinking (Der Denker auf der Bühne, 1986) and Nietzsche as a theorist of practising life (2009). P. Sloterdijk, Der Denker auf der Bühne. Nietzsches Materialismus (1986); Du mußt dein Leben ändern (2009)

依据: 亦见于 InPhO · InPhO

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In Müdigkeitsgesellschaft (2010) Han drew on Nietzsche’s call to learn to see, not to react at once to every stimulus, against the hyperactivity of the achievement society. B.-C. Han, Müdigkeitsgesellschaft (2010); F. Nietzsche, Götzen-Dämmerung (1889)

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Srinivasan read Nietzsche’s genealogy of morals as having, beside any epistemic force, a non-epistemic power to reveal what our representations do (‘Genealogy, Epistemology and Worldmaking’, 2019). A. Srinivasan, “Genealogy, Epistemology and Worldmaking”, Proceedings of the Aristotelian Society 119 (2019); F. Nietzsche, Zur Genealogie der Moral (1887)

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