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Human, All Too Human: A Book for Free Spirits

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This volume presents Nietzsche's remarkable collection of almost 1400 aphorisms in R. J. Hollingdale's distinguished translation, together with a new historical introduction by Richard Schacht. Subtitled "A Book for Free Spirits," Human, All Too Human marked for Nietzsche a new "positivism" and skepticism with which he challenged his previous metaphysical and psychological This volume presents Nietzsche's remarkable collection of almost 1400 aphorisms in R. J. Hollingdale's distinguished translation, together with a new historical introduction by Richard Schacht. Subtitled "A Book for Free Spirits," Human, All Too Human marked for Nietzsche a new "positivism" and skepticism with which he challenged his previous metaphysical and psychological assumptions. Nearly all the themes of his later work are displayed here with characteristic perceptiveness and honesty--not to say suspicion and irony--in language of great brio. It remains one of the fundamental works for an understanding of his thought.


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This volume presents Nietzsche's remarkable collection of almost 1400 aphorisms in R. J. Hollingdale's distinguished translation, together with a new historical introduction by Richard Schacht. Subtitled "A Book for Free Spirits," Human, All Too Human marked for Nietzsche a new "positivism" and skepticism with which he challenged his previous metaphysical and psychological This volume presents Nietzsche's remarkable collection of almost 1400 aphorisms in R. J. Hollingdale's distinguished translation, together with a new historical introduction by Richard Schacht. Subtitled "A Book for Free Spirits," Human, All Too Human marked for Nietzsche a new "positivism" and skepticism with which he challenged his previous metaphysical and psychological assumptions. Nearly all the themes of his later work are displayed here with characteristic perceptiveness and honesty--not to say suspicion and irony--in language of great brio. It remains one of the fundamental works for an understanding of his thought.

30 review for Human, All Too Human: A Book for Free Spirits

  1. 5 out of 5

    Glenn Russell

    There are many generalizations and sweeping judgments made about Nietzsche and his philosophy. I find such remarks next to useless. For me, there is only one way to approach Nietzsche – read each paragraph and maxim and aphorism slowly and carefully and arrive at my own conclusions after seeing how his words apply to my own life. As by way of example, below are several of his shorter aphorisms from this book coupled with my comments. “FROM CANNIBAL COUNTRY – In solitude the lonely man is eaten u There are many generalizations and sweeping judgments made about Nietzsche and his philosophy. I find such remarks next to useless. For me, there is only one way to approach Nietzsche – read each paragraph and maxim and aphorism slowly and carefully and arrive at my own conclusions after seeing how his words apply to my own life. As by way of example, below are several of his shorter aphorisms from this book coupled with my comments. “FROM CANNIBAL COUNTRY – In solitude the lonely man is eaten up by himself, among crowds by the many. Choose which you prefer.” ---------------- I’ve spent many hours in solitude, sometimes days or even weeks at a time. For me, solitude is pure gold: to live within, to mediate, to relax into the core of one’s body and inner light is most refreshing, a sheer joy, anything but an experience of being lonely. Matter of fact, any feelings of loneliness quickly poisons one’s solitude. If you feel lonely, perhaps it’s time to slow down and take a serious account of your life. “AGAINST THE DISPARAGERS OF BREVITY – A brief dictum may be the fruit and harvest of long reflection. The reader, however, who is a novice in this field and has never considered the case in point, sees something embryonic in all brief dicta, not without a reproachful hint to the author, requesting him not to serve up such raw and ill-prepared food.” ---------------- I enjoy 800 page novels but I also enjoy reading aphorisms. The shorter, the better. Sometimes, one, two or three sentences is all that’s needed to spark probing reflection and sincere consideration. “DEBAUCHERY – Not joy but joylessness is the mother of debauchery.” --------------- I recall college drinking parties with lots and lots of beer and hard liquor, where everyone drank themselves into numbness and a drunken stupor. Those memories are like a distant bad dream. Fortunately, it only took a party or two for me to realize that wasn’t my scene. I started practicing yoga and meditation and have had the good fortune to experience great joy for many years as a direct result of this practice. “KNOWING HOW TO WASH ONESELF CLEAN – We must know how to emerge cleaner from unclean conditions, and, if necessary, how to wash ourselves even with dirty water.” ---------------When I encounter ugliness, whether in people or in my surroundings, I try to use such ugliness as a sting, a reminder to cherish experiences of kindness and beauty. “THE FARCE OF MANY INDUSTRIOUS PERSONS - By an excess of effort they win leisure for themselves, and then they can do nothing with it but count the hours until the tale is ended.” -------------------- I recall Joseph Campbell relating how many workaholics and professionals spend many years climbing the ladder but when they get to the top they realize they are leaning against the wrong wall. From my own experience, I’ve had a couple professional careers but I’ve always enjoyed weekends more than weekdays. I think Nietzsche hits the bulls-eye here: If you are at a loss when you spend time away from your work-a-day world, ask yourself if you are really living life from your own creative and spiritual depth. “SIGNS FROM DREAMS - What one sometimes does not know and feel accurately in waking hours whether one has a good or a bad conscience as regards some person is revealed completely and unambiguously by dreams.” --------------------- I just finished ‘The Kindly Ones’ by Jonathan Littell where the main character recalls his life as a Nazi SS officer when he had a series of vivid, horrific, hellish dreams. However, he refused to listen carefully to what he dreams were telling him; if he did, he probably wouldn’t have continued to engage in twisted, perverted practices and a number of senseless murders. For myself, for years I’ve kept a dream journal and practiced lucid dreaming. Most fruitful for self-discovery. Since this is a review of one of Nietzsche’s books, Nietzsche gets the last word. And since we are all readers of books here, I thought this maxim most appropriate: “A GOOD BOOK NEEDS TIME – Every good book tastes bitter when it first comes out, for it has the defect of newness. Moreover, it suffers damage from its living author, if he is well known and much talked about. For all the world is accustomed to confuse the author with his work. Whatever of profundity, sweetness, and brilliance the work may contain must be developed as the years go by, under the case of growing, then old, and lastly traditional reverence. Many hours must pass, many a spider must have woven its web about the book. A book is made better by good readers and clearer by good opponents.”

  2. 4 out of 5

    Ahmad Sharabiani

    Menschliches, Allzumenschliches = Human, All Too Human, Friedrich Nietzsche Human, All Too Human: A Book for Free Spirits is a book by 19th-century philosopher Friedrich Nietzsche, originally published in 1878. A second part, Assorted Opinions and Maxims, was published in 1879, and a third part, The Wanderer and his Shadow, followed in 1880. The book is Nietzsche's first in the aphoristic style that would come to dominate his writings, discussing a variety of concepts in short paragraphs or sayin Menschliches, Allzumenschliches = Human, All Too Human, Friedrich Nietzsche Human, All Too Human: A Book for Free Spirits is a book by 19th-century philosopher Friedrich Nietzsche, originally published in 1878. A second part, Assorted Opinions and Maxims, was published in 1879, and a third part, The Wanderer and his Shadow, followed in 1880. The book is Nietzsche's first in the aphoristic style that would come to dominate his writings, discussing a variety of concepts in short paragraphs or sayings. Human, All Too Human “to the memory of Voltaire on the celebration of the anniversary of his death, May 30, 1778.” Instead of a preface, the first part originally included a quotation from Descartes's Discourse on the Method. Nietzsche later republished all three parts as a two-volume edition in 1886, adding a preface to each volume, and removing the Descartes quote as well as the dedication to Voltaire. تاریخ نخستین خوانش: روز چهاردهم ماه جولای سال 2006میلادی عنوان: انسانی، زیاده انسانی؛ نویسنده: ف‍ری‍دری‍ش وی‍ل‍ه‍ل‍م ن‍ی‍چ‍ه؛ مترجمین: ابوتراب سهراب؛ محمد محقق نیشابوری؛ تهران، نشر مرکز، 1384؛ در 476ص؛ چاپ دوم 1385؛ چاپ سوم 1387؛ شابک 9789643058476؛ چاپ چهارم 1389؛ چاپ پنجم: 1391؛ چاپ ششم 1393؛ موضوع انسان - از نویسندگان آلمانی سده 19میلادی عنوان: انسانی، زیاده انسانی؛ نویسنده: ف‍ری‍دری‍ش وی‍ل‍ه‍ل‍م ن‍ی‍چ‍ه؛ مترجم: عباس کاشف؛ تهران، نشر فرزان روز؛ 1395، در 470ص؛ شابک 9789643214036؛ انسانی، زیاده انسانی (سال 1878میلادی)؛ با سبکی ویژه، دارای «ششصدوسی و هشت» گزینگویه، دومین اثر «نیچه»، پس از کتاب «زایش تراژدی از روح موسیقی، سال 1872میلادی» است؛ «زایش تراژدی» نخستین کتاب ایشان بود، که در باب «فیلولوژی نظری» منتشر شد؛ در آن برهه، «نیچه» استاد سی و سه ساله ی «فیلولوژی کلاسیک»، در دانشگاه «بال» بودند، که پس از نگارش «انسانی، زیاده انسانی»، رسماً از آن سمت استعفا کردند؛ به گویش خود نیچه: «انسانی، زیاده انسانی یادآور یک تنش است»> تنشی که از سویی، زاییده ی دوره ی بیماری «نیچه»، و از دیگر سو، بیانگر دگراندیشی ایشانست؛ میتوان گفت: این کتاب سند گویایی از «نیچه»ی فیلولوژیست، و منتقد فرهنگی، به سوی «نیچه»ی فیلسوف، و نگارگر است؛ یعنی همان «نیچه»ای که امروز همگان میشناسند؛ بیشتر آثار «نیچه»، دستاورد همین دوره ی دوم اندیشه ورزی ایشانست؛ آثاری همچون: «آنک انسان (سال 1888میلادی)»، «چنین گفت زرتشت»، «فراسوی خیر و شر»، «پگاه»، «شامگاه بتان»، در این دوره ی تنش در «نیچه» آغاز شد، ولی تنش هماره خبر از تنشهای بزرگی میداد، که «نیچه»، فرهنگ و تمدن را، در حال گذار و رهسپاری به آنسوی میدید؛ همان تنشی که «نیچه» آنرا «مرگ خدا» مینامید؛ کتاب «انسانی، زیاده انسانی»، افشاگر چالشهایی ست، که «نیچه» در آنها گرفتار بود تاریخ بهنگام رسانی 31/02/1400هجری خورشیدی؛ ا. شربیانی

  3. 5 out of 5

    Bradley

    Probably my favorite book by Nietzsche excluding Thus Spoke Zarathustra. If you love aphorisms that pack a punch then this will be right up your alley. Not a laborious read like some "treatise" philosophy, but witty, controversial, eloquent, and brutally honest. My favorite aphorism - "Life consists of rare individual moments of the highest significance and countless intervals in which at best the phantoms of those moments hover over us. Love, spring, a beautiful melody, the mountains, the moon, Probably my favorite book by Nietzsche excluding Thus Spoke Zarathustra. If you love aphorisms that pack a punch then this will be right up your alley. Not a laborious read like some "treatise" philosophy, but witty, controversial, eloquent, and brutally honest. My favorite aphorism - "Life consists of rare individual moments of the highest significance and countless intervals in which at best the phantoms of those moments hover over us. Love, spring, a beautiful melody, the mountains, the moon, the sea - they speak truly to our heart only once: if they ever do in fact find speech. For many people never experience these moments at all but are themselves intervals and pauses in the symphony of real life." (#586) So beautiful! Should be studied alongside Shakespeare. Breathtaking.

  4. 5 out of 5

    Jason

    The Nietzsche of his middle period is, in my view, the best, before his mental breakdown. There is less of the crazed polemic in this work than, say, in Ecce Homo, Zarathustra, or Twilight of the Idols, although Nietzsche, being Nietzsche, never takes prisoners in his attacks. Still, there is a good deal of thoughtful reflection on philosophy, culture, religion, family, and marriage that are worth considering.

  5. 5 out of 5

    Rachel

    Though I really enjoyed this book and love studying the works of Nietzsche, Sartre, and others, I'm reminded of a quote recently use on the Daily Show: "I was once a college sophomore, too". Quoting this book or carrying it around with you on the bus on your way to work doesn't necessarily transform you into someone with deep, cutting insight into our existentialist situation...nor does it make you the "overman". Remember: We all took the same PHIL 101 classes;) Though I really enjoyed this book and love studying the works of Nietzsche, Sartre, and others, I'm reminded of a quote recently use on the Daily Show: "I was once a college sophomore, too". Quoting this book or carrying it around with you on the bus on your way to work doesn't necessarily transform you into someone with deep, cutting insight into our existentialist situation...nor does it make you the "overman". Remember: We all took the same PHIL 101 classes;)

  6. 5 out of 5

    Lady Jane

    Allegedly, Nietzsche wrote this piece after he broke his friendship with Wagner, the musician Nietzsche formerly idolized; soon after he began to break away from his fondness for the romanticism of music and art. This shift in attitude is strongly conveyed in this amazing work, Human, All Too Human. As Marion Faber writes in the introduction, "Judging from its sour title, it would certainly be a book which differed from its visionary and utopian predecessors. 'Human, all too human' is kind of a Allegedly, Nietzsche wrote this piece after he broke his friendship with Wagner, the musician Nietzsche formerly idolized; soon after he began to break away from his fondness for the romanticism of music and art. This shift in attitude is strongly conveyed in this amazing work, Human, All Too Human. As Marion Faber writes in the introduction, "Judging from its sour title, it would certainly be a book which differed from its visionary and utopian predecessors. 'Human, all too human' is kind of a sigh in the face of the intractability of the human material to the projects of human sublimity." Indeed, it is neither a critical judgment of nature nor a defense; it is simply a forthright and unaffected analysis of the human condition and through the ages and stages under various passions and conditions. “Human, All Too Human” is a collection of 638 aphorisms divided into nine categories in which Nietzsche reveals his observations of human nature and exposes common misunderstandings humans have regarding philosophy, religion, art, morality, society, relationships, men and women. The book is divided into nine sections: 1) "Of First and Last Things," which deals primarily with ontology, epistemology, and miscellaneous metaphysical concepts. 2) "On the History of Moral Feelings," in which the author analyses the emotions and conditions that lead to the inventions and vacillations of morals and man-made rules in the social contract. 3) "Religious Life," in which he describes the different mental states and emotions revolving the human predisposition to inventing deities. 4) "From the Soul of Artists and Writers," in which he cynically critiques the so-called primitive euphoric states that artists and lovers of the arts undergo in this realm. 5) "Signs of Higher and Lower Culture," in which he defines and speculates on the two. 6) "Man In Society," in which he conducts further speculation of man in the social contract. 7) "Woman and Child," which is a collection of aphorisms that relate to the subject of relationships, marriage, and progeny. 8) "A Look At The State," in which Nietzsche describes his views on politics and power. Last but not least, 9) "Man Alone With Himself," in which he meditates and exposes man’s nature as an individual. One of my favorite parts of the book is found in the first section and it is passage number two. In this passage, Nietzsche states that the congenital defect of the philosopher is a lack of historical sense. Nietzsche states that “Everything the philosopher asserts is basically no more than a statement about man within a very limited time span…. They will not understand that man has evolved, that the faculty of knowledge has also evolved, while some of them even permit themselves to spin the whole world from out of this faculty of knowledge…. The philosopher sees ‘insticts’ in present-day man, and assumes that they belong to the unchangeable facts of human nature, that they can, to that extent, provide a key to the understanding of the world in general. This entire teleology is predicated on the ability to speak about man of the last four thousand years as if he were eternal, the natural direction of all things in the world from the beginning. But everything has evolved; there are no eternal facts, nor are there any absolute truths. Thus historical philosophizing is necessary henceforth, and the virtue of modesty as well.” This is very significant not only to the entire branch of metaphysics, but also as an introduction to the book because Nietzsche admits that in the human condition that he has in common with the rest of us, even the most seemingly insightful speculations are based only on what we can see of the iceberg—namely, only about as far back as four thousand years from which we have found some evidence. The rest of our history is merely suspicion and nobody can possibly ascertain what the behaviors and thoughts were back then. Worse even, that most people do not even study the history that is available to us, and judge everything based on the even shorter time span that they know--- which can be a couple of centuries, or not even that; the simple-minded unread judge only by their own time period. In conclusion to this realization, one must accept that there are no absolute truths, for the “truths” do not last more than a few centuries, at most. They always change along with human whim and evolution of the mind and taste. One of my favorite sections is the last one, "Man Alone With Himself," because Nietzsche provides insightful musings on the natural state of the individual and his motives, psychology, etc. Some of my favorite passages are as follows: 483 "Enemies of truth: Convictions are more dangerous enemies of truth than lies." 484 "Topsy turvy world: We criticize a thinker more sharply when he proposes a tenet that disagreeable to us; and yet it would be more reasonable to do this when we find his tenet agreeable." 489 "Not too deep: People who comprehend a matter in all its depth seldom remain true to it forever. For they have brought its depths to the light; and then there is always much to see about it that is bad." 490 "Idealists' delusion: All idealists imagine that the causes they serve are significantly better than the other causes in the world; they do not want to believe that if their cause is to flourish at all, it needs exactly the same foul-smelling manure that all other human undertakings require." 492 "The right profession: Men seldom endure a profession if they do not believe or persuade themselves that it is basically more important than all others. Women do the same with their lovers." 509 "Everyone superior in one thing: In civilized circumstances, everyone feels superior to everyone else in at least one way; this is the basis of the general goodwill, inasmuch as everyone is someone who, under certain conditions, can be of help, and need therefore feel no shame in allowing himself to be helped." 537 "Value of a profession: A profession makes us thoughtless: therein lies its greatest blessing. For it is a bulwark, behind which we are allowed to withdraw when qualms and worries of a general kind attack us." 599 "The age of arrogance: The true period of arrogance for talented men comes between their twenty-sixth and thirtieth year; it is the time of first ripeness, with a good bit of sourness still remaining. On the basis of what one feels inside himself, one demands from other people, who see little or nothing of it, respect and humility; and because these are not at first forthcoming, one takes vengeance with a glance, an arrogant gesture, or a tone of voice. This a fine ear and eye will recognize in all the products of those years, be their poems, philosophies, or paintings and music. Older, experienced men smile about it, and remember with emotion beautiful time of life, in which one is angry at his lot of having to be so much and seem so little. Later, one really seems to be more-- but the faith in being much has been lost, unless one remain throughout his life vanity's hopeless fool." I enjoyed aphorisms from many other sections as well. From 18 "The first stage of logic is judgment, whose essence consists, as the best logicians have determined, in belief. All belief is based on the feeling of pleasure or pain in relation to the feeling subject. A new, third feeling as the result of two preceding feelings is judgment in its lowest form." From 70 "How is it that every execution offends us more than a murder? Is it the coldness of the judges, the painful preparations, the understanding that a man is here being used as a means to deter others. For guilt is not being punished, even if there were guilt; guilt lies in the educators, the parents, the environment, in us, not in the murderer-- I am talking about the motivating circumstances. 87 "Luke 18:14, improved: He who humbleth himself wants to be exalted." 102 "'Man always acts for the good:' We don't accuse nature of immorality when it sends us a thunderstorm, and makes us wet: why do we call the injurious man immoral? Because in the first case, we assume necessity, and in the second a voluntarily governing free will. But this distinction is in error. Furthermore, even intentional injury is not called immoral in all circumstances: without hesitating, we intentionally kill a gnat, for example, simply because we do not like its buzz; we intentionally punish the criminal and do him harm, to protect ourselves and society. In the first case it is the individual who does harm intentionally, for self-preservation or simply to avoid discomfort; in the second case, the state does the harm. All morality allows the intentional infliction of harm for self defense; that is, when it is a matter of self-preservation! But these two points of view are sufficient to explain all evil acts which men practice against other men; man wants to get pleasure or resist unpleasure; in some sense it is always a matter of self-preservation. Socrates and Plato are right: whatever man does, he always acts for the good; that is, in a way that seems to him good (useful) according to the degree of his intellect, the prevailing measure of his rationality." There are so many more passages that I underlined and that I deemed worth sharing. However, if I were to share all of my favorite passages, I might as well copy the entire book!

  7. 5 out of 5

    Teacherhuman

    I am still not certain it is really possible in this culture to become--or perhaps remain a free spirit. In the oppressive expectations of a world that requires conformity for sustinence may well be a kind of caging we may never escape. We must be always worried our expression of spirit is too unleashed, too sexual, too ethnic, too loud, too inspired--too free for everyone who is not. Nothing scarier than someone who is who and what she (or he) is with no apologies for it to those who are uncomf I am still not certain it is really possible in this culture to become--or perhaps remain a free spirit. In the oppressive expectations of a world that requires conformity for sustinence may well be a kind of caging we may never escape. We must be always worried our expression of spirit is too unleashed, too sexual, too ethnic, too loud, too inspired--too free for everyone who is not. Nothing scarier than someone who is who and what she (or he) is with no apologies for it to those who are uncomfortable in their own skins. Still Nietzsche's treatise is on my must read list for all who wish to be truly human.

  8. 5 out of 5

    Shyam

    The people no doubt possess something that might be called an artistic need, but it is small and cheap to satisfy. The refuse of art is at bottom all that is required: we should honestly admit that to ourselves. Just consider, for instance, the kind of songs and tunes the most vigorous, soundest and most naive strata of our populace nowadays take true delight in, dwelling among shepherds, cowherds, farmers, huntsmen, soldiers, seamen, and then supply yourself with an answer. And in the small tow The people no doubt possess something that might be called an artistic need, but it is small and cheap to satisfy. The refuse of art is at bottom all that is required: we should honestly admit that to ourselves. Just consider, for instance, the kind of songs and tunes the most vigorous, soundest and most naive strata of our populace nowadays take true delight in, dwelling among shepherds, cowherds, farmers, huntsmen, soldiers, seamen, and then supply yourself with an answer. And in the small town, in precisely the homes that are the seat of those civic virtues inherited from of old, do they not love, indeed dote on the very worst music in any way produced today? Whoever talks of a profound need for art, of an unfilled desire for art, on the part of the people as it is, is either raving or lying . . . Nowadays it is only in exceptional men that there exists an artistic need of an exalted kind. (2.1.169) Active men are generally wanting in the higher activity: I mean that of the individual. They are active as officials, businessmen, scholars, that is to say as generic creatures, but not as distinct individual and unique human beings; in this regard they are lazy. —It is the misfortune of the active that their activity is always a little irrational. One ought not to ask the cash-amassing banker, for example, what the purpose of his restless activity is: it is irrational. The active roll as the stone rolls, in obedience to the stupidity of the laws of mechanics—As at all times, so now too, men are divided into the slaves and the free; for he who does not have two-thirds of his day to himself is a slave, let him be what he may otherwise: statesman, businessman, official, scholar. (1.283) __________ If someone obstinately and for a long time wants to appear something it is in the end hard for him to be anything else. The profession of almost every man, even that of the artist, begins with hypocrisy, with an imitation from without, with a copying of what is most effective. He who is always wearing a mask of friendly countenance must finally acquire a power over benevolent moods without which the impression of friendliness cannot be obtained—and finally these acquire power over him, he is benevolent. (1.51) There is one thing one has to have: either a cheerful disposition by nature or a disposition made cheerful by art and knowledge. (1.486) __________ Drunk with the odour of blossoms. (1.29) While there may be much talk about people, there is none at all about man. (1.35) No one is accountable for his deeds, no one for his nature; to judge is the same thing as to be unjust. This also applies when the individual judges himself. The proposition is as clear as daylight, and yet here everyone prefers to retreat back into the shadows and untruth: from fear of the consequences. (1.39) One can promise actions but not feelings; for the latter are involuntary. He who promises someone he will always love him or always hate him or always be faithful to him, promises something that does not reside in his power. (1.58) There are not a few people (perhaps it is even most people) who, in order to maintain in themselves a sense of self-respect and a certain efficiency in action, are obliged to disparage and diminish in their minds all the other people they know. (1.63) Vanity enriches.—How poor the human spirit would be without vanity! (1.79) Men are not ashamed of thinking something dirty, but they are when they imagine they are credited with this dirty thought. (1.84) Socrates and Plato are right: whatever man does he always does the good, that is to say: that which seems to him good (useful) according to the relative degree of his intellect, the measure of his rationality. (1.102) At the sight of a waterfall we think we see in the countless carvings, twisting, and breaking of the waves capriciousness and freedom of will; but everything here is necessary, every motion mathematically calculable. So it is too in the case of human actions; if one were all-knowing, one would be able to calculate every individual action, likewise every advance in knowledge, every error, every piece of wickedness. The actor himself, to be sure, is fixed in the illusion of free will; if for one moment the wheel of the world were to stand still, and there were an all-knowing, calculating intelligence there to make use of this pause, it could narrate the future of every creature to the remotest ages and describe every track along which this wheel had yet to roll. The actor’s description regarding himself, the assumption of free-will, is itself part of the mechanism it would have to compute. (1.106) It is easier to relinquish a desire altogether than enjoy it in moderation. (1.139) We all think that a work of art, an artist, is proved to be of high quality if it seizes hold on us and profoundly moves us. But for this to be so our own high quality in judgement and sensibility would first have to have been proved. (1.161) The reader and the author often fail to understand one another because the author knows his theme too well and almost finds it boring, so that he dispenses with the examples and illustrations of which he knows hundreds; the reader, however, is unfamiliar with the subject and can easily find it ill-established if examples and illustrations are withheld from him. (1.202) One can clearly observe this decline from decade to decade if one keeps an eye on the public behaviour, which is plainly growing more and more plebeian. (1.250) Why is knowledge, the element of the scholar and philosopher, associated with pleasure? Firstly and above all, because one here becomes conscious of one’s strength; for the same reason, that is to say, that gymnastic exercises are pleasurably even when there are no spectators. Secondly, because in the course of acquiring knowledge one goes beyond former conceptions and their advocates and is victor over them, or at least believes oneself to be., Thirdly, because through a new piece of knowledge, however small, we become superior to all and feel ourselves as the only ones who in this matter know aright., These three causes of pleasure are the most important, though there are many other subsidiary causes, according to the nature of the man who acquires knowledge. (1.252) The value of having for a time rigorously pursued a rigorous science does not derive precisely from the results obtained from it: for in relation to the ocean of things worth knowing these will be a mere vanishing droplet. But there will eventuate an increase in energy, in reasoning capacity, in toughness of endurance; one will have learned how to achieve an objective by the appropriate means. To this extent it is invaluable, with regard to everything one will afterwards do, once to have been a man of science. (1.256) Men overvalue everything big and conspicuous. (1.260) He who has furnished his instrument with only two strings—like the scholars, who apart from the drive to knowledge have only an acquired religious drive—cannot understand those men who are able to play on more strings than two. It lies in the nature of higher, many-stringed culture that it should always be falsely interpreted by the lower; as happens, for example, when art is counted a disguised form of religiousness. Indeed, people who are only religious understand even science as a seeking on the part of the religious feeling, just as the deaf-and-dumb do not know what music is if it is not visible movement. (1.281) Epictetus, Seneca, and Plutarch are little read now, that work and industry—formerly adherents of the great goddess health—sometimes seem to rage like an epidemic. Because time for thinking and quietness in thinking are lacking, one no longer ponders deviant views: one contents oneself with hating them. (1.282) We quite often encounter copies of significant men; and, as also in the case of paintings, most people prefer the copies to the originals. (1.294) When entering into a marriage one ought to ask oneself: do you believe you are going to enjoy talking with this woman up into your old age? Everything else in marriage is transitory, but most of the time you are together will be devoted to conversation. (1.406) If one sets aside the demands of custom for a moment, one might very well consider whether nature and reason do not dictate that a man ought to have two marriages, perhaps in the following form. At first, at the age of twenty-two, he would marry a girl older than him who is intellectually and morally his superior and who can lead him through the perils of the twenties (ambition, hatred, self-contempt, passions of all kinds). Later, her love would pass over wholly into the motherly, and she would not merely endure it but actively encourage it if, in his thirties, the man should enter into an alliance with a young girl whose education he would himself take in hand—For the twenties marriage is a necessary institution, for the thirties a useful but not a necessary one: in later life it is often harmful and promotes the spiritual retrogression of the man. (1.421) . . . broadens his egoism in respect of duration and enables him seriously to pursue objectives that transcend his individual lifespan. (1.455) That we place more value on satisfaction of vanity than on any other form of well-being (security, accommodation, pleasure of all kinds) is demonstrated to a ludicrous degree in the act that, quite apart from any political reasons, everyone desires the abolition of slavery and abominates the idea of reducing people to this condition: whereas everyone must at the same time realize that slaves live in every respect more happily and in greater security than the modern worker, and that the work done by slaves is very little work compared with that done by the ‘worker’. One protests in the name of ‘human dignity’: but that, expressed more simply, is that precious vanity which feels being unequal, being publicly rated lower, as the hardest lot. — The Cynic thinks differently, because he despises honour: — and thus Diogenes was for a time a slave and private tutor. (1.457) He who directs his passion upon causes (the sciences, the common weal, cultural interests, the arts) deprives his passion for people of much of its fire. (1.487) Young people love what is strange and interesting, regardless of whether it is true or false. More mature spirits love in truth that which is strange and interesting in it. Heads fully mature, finally, love truth also where it appears plain and simple and is boring to ordinary people: they have noticed that truth is accustomed to impart its highest spiritual possessions with an air of simplicity. (1.609) The tone in which young people speak, praise, blame, poeticise displeases their elders because it is too loud and yet at the same time hollow and indistinct, like a sound in a vaunt that acquires such volume through the emptiness surrounding it: for most of what young people think does not proceed from the abundance of their own nature but is a resonance and echo of what has been thought, said praised, and blamed in their presence. (1.613) Belief in truth begins with doubt as to all truths believed hitherto. (2.1.20) At all times arrogance has rightly been designated the ‘vice of the intellectual’—yet without the motive power of this vice truth and the respect accorded to it would be miserable accommodated on this earth. (2.1.26) Farce of many of the industrious.—Through an excess of exertion they gain for themselves time, and afterwards have no idea what to do with it except to count the hours until is has expired. (2.1.47) Every good book is written for a definite reader and those like him, and for just this reason will be viewed unfavourably by all other readers, the great majority: which is why its reputation rests on a narrow basis and can be erected only slowly—The mediocre and bad book is so because it tries to please many and does please them. (2.1.158) They themselves are not educated: how should they be able to educate? (2.1.181) We can distinguish five grades of traveller: those of the first and lowest grade are those who travel and, instead of seeing, are themselves seen—they are as though blind; next come those who actually see the world; the third experience something as a consequence of what they have seen; the fourth absorb into themselves what they have experienced and bear it away with them; lastly there re a few men of the highest energy whom after they have experienced and absorbed all they have seen, necessarily have to body it forth again out of themselves in works and actions as soon as they have returned home—It is like these five species of traveller that all men travel through the whole journey of life, the lowest purely passive, the highest those who transform into action and exhaust everything they experience. (2.1.228) Of him who surrenders himself to events there remains less and less. (2.1.315) What significance can we then accord the press as it is now, with its daily expenses diture of lung power on exclaiming, deafening, inciting, shocling—is it anything more than the permanent false alarm that leads ears and senses off in the wrong direction? (2.1.321) The bad acquires esteem by being imitated, the good loses it—especially in art. (2.1.381) We possess the conscience of an industrious age: and this conscience does not permit us to bestow our best hours and mornings on art, however grand and worthy this art may be,. To us art counts as a leisure, a recreational activity: we devote to it the remnants of our time and energies. (2.2.170) A little garden, figs, little cheeses and in addition three or four good friends—these were the sensual pleasures of Epicurus. (2.2.192) An excellent quotation can annihilate entire pages, indeed an entire book, in that it warns the reader and seems to cry out to him: ‘Beware, I am the jewel and around me there is lead, pallid, ignominious lead!’ Every word, every idea, wants to dwell only in its own company: that is the moral of high style. (2.2.111)

  9. 5 out of 5

    Dan

    Re-read: Jan 26-Feb 4, 2017 This would not be among my top choices if I were looking through Nietzsche's works for a beach read--for that, I would want a copy of Zarathustra, The Gay Science or Twilight of the Idols. No, this one I see as something you might read on the commuter train to work or during your lunch break or in that quiet that forms when the party's over and everyone has gone home. Nor do I think this book is the best introduction to Nietzsche's work. A number of themes closely assoc Re-read: Jan 26-Feb 4, 2017 This would not be among my top choices if I were looking through Nietzsche's works for a beach read--for that, I would want a copy of Zarathustra, The Gay Science or Twilight of the Idols. No, this one I see as something you might read on the commuter train to work or during your lunch break or in that quiet that forms when the party's over and everyone has gone home. Nor do I think this book is the best introduction to Nietzsche's work. A number of themes closely associated with Nietzsche's thought, such as the the will to power, the genealogy of morals and even the concept of the Ubermensch emerge from his discussion in Human, All Too Human, but here they often appear to be in a looser and more rudimentary form, whereas in his later books the same concepts seem much more fully thought out, and more effectively expressed. As with many of his other books, here Nietzsche's thought might be termed "post-metaphysical." That is, in terms of his philosophical argumentation in Human, All Too Human, Nietzsche does not stoop to disproving metaphysics, but assumes that it has already been disproven, and that this is the case for his reader as well. In Beyond Good and Evil, Nietzsche writes "It has gradually become clear to me what every great philosophy up till now has consisted of--namely, the confession of its originator, and a species of involuntary and unconscious autobiography..." This seems particularly fitting with regard to Human, All Too Human, which, as Marion Faber's introduction points out, was written while Nietzsche was breaking with Richard Wagner, with Schopenhauerian philosophy, and as he had taken up residence with a friend, psychologist Paul Ree. Each of these concerns are reflected in the book, which includes aphorisms explicitly attacking Schopenhauer, others implicitly attacking Wagner, and still others in which Nietzsche comments on Ree's De l'origine des sentiments moraux and on the science of psychology in general.

  10. 4 out of 5

    Hatebeams

    My copy was stolen before I could finish, but I did get at least as far as aphorism 201 - and what a gem it is! I keep a copy in my workstation at all times and will transcribe it here. I edited the text a little for extra venom (not usually necessary with FWN!). 201 Bad writers necessary. There will always have to be bad writers, for they reflect the taste of CRETINS who have needs as much as the mature do. If human life were longer, there would be more of the individuals who have matured than of My copy was stolen before I could finish, but I did get at least as far as aphorism 201 - and what a gem it is! I keep a copy in my workstation at all times and will transcribe it here. I edited the text a little for extra venom (not usually necessary with FWN!). 201 Bad writers necessary. There will always have to be bad writers, for they reflect the taste of CRETINS who have needs as much as the mature do. If human life were longer, there would be more of the individuals who have matured than of the CRETINS, or at least as many. But as it is, the great majority ARE CRETINS which means there are always many more undeveloped intellects with bad taste. Moreover, these people demand satisfaction of their needs with the greater vehemence of CRETINS and they force the existence of bad authors. Don't say it ain't so!

  11. 5 out of 5

    Ricky

    A fun read for the iconoclastic teenager, as all teenagers should be - and, well, everybody else, too. Try to read the book without prejudice, or rather in spite of it, no: in conflict with it. And remember, as probably with all books, where and when it was written - long before the Nazis and the European World Wars, after the Enlightenment, at the end of Romanticism and the birth of Existentialism (loved Dostoevsky), 30 years after "The Origin of the Species", 100 years before The Satanic Verse A fun read for the iconoclastic teenager, as all teenagers should be - and, well, everybody else, too. Try to read the book without prejudice, or rather in spite of it, no: in conflict with it. And remember, as probably with all books, where and when it was written - long before the Nazis and the European World Wars, after the Enlightenment, at the end of Romanticism and the birth of Existentialism (loved Dostoevsky), 30 years after "The Origin of the Species", 100 years before The Satanic Verses. A few ignorant Nazis may have liked him, decided to borrow some of his ideas (Übermensch, will to power - which they clearly didn't get), but they also borrowed from Darwin and Hegel and a lot of other famous people. FYI, Nietzsche broke with his publisher because the publisher was anti-Semitic (not to mention Wagner), called on European powers to attack Germany, at one point ordered the Kaiser to be shot, and generally put out a literary riot (with the help - or hindrance - of a little syphilis). He apparently liked to shock, to burst bubbles, to trash the favorite idols of his time, but not frivolously. The author of "The Gay Science" seems like a pretty somber dude. The famous "death of God" is really about the passing of an era, not the literal death of a supernatural being (that would be silly), but also an attack on an idea he sees as not just false, not just outmoded, but inferior. That's key - inferior because it holds people back, keeps us down, while the life-affirming "will to power" (ouch! watch out!) inspires us to rise above it all. Something like that. When he wrote this book Nietzsche thought Voltaire was the bee's knees (he may have been right: have you read "Candide"?), and maybe Voltaire would have enjoyed Nietzsche's irreverent dissing of the notion of 'free will' - we see, Nietzsche says, free will in all the waves and splashes of a waterfall when it's just the action of physical laws, and so are we. There's poetry here, really - maybe sophomoric sometimes, but young people do write a lot of bad poetry that is still poetry. But this is fun stuff. A little wacky at times. (Hey, Fred, man, stay off that metaphysics!) But every teenager should read it. By your 20's at least. 30's at the latest. OK, it's probably never too late, but pretend to be a teenager when you do.

  12. 5 out of 5

    Onyango Makagutu

    The criticisms on religion in this book are as valid as they were when they were first written. I have enjoyed my second reading of this volume by one of the greatest minds to have walked on earth.

  13. 5 out of 5

    Adnan

    This is my very first Nietzsche book. As the original book was written in German and Nietzsche's sentence constructions are often long, the English translator did a very good job of translating this. After finishing this book, I ended up getting a more clear perception about certain things and some of his arguments eradicated confusions those I was having for a very long time. The point of this whole book is to demonstrate that, eventually, we are erroneous human being. Our thinkings, perception This is my very first Nietzsche book. As the original book was written in German and Nietzsche's sentence constructions are often long, the English translator did a very good job of translating this. After finishing this book, I ended up getting a more clear perception about certain things and some of his arguments eradicated confusions those I was having for a very long time. The point of this whole book is to demonstrate that, eventually, we are erroneous human being. Our thinkings, perceptions, and logics have limitations. Nietzsche stated, "We are primordially illogical and hence unjust beings and can recognize that fact: this is one of the greatest and most baffling discords of existence". Perhaps this was a confession in contrast to some of his previous metaphysical and psychological assumptions. To answer the most fundamental questions about the origin of the universe and the life itself, Stephen Hawking and his co-authors in their groundbreaking book "The grand Design" stated that "Philosophy is dead", and that's what I believed until reading this book. Interestingly, Nietzsche demonstrated the limitation of science by saying, "In all scientific demonstration, we always unavoidably base our calculations upon some false standards....One can keep building upon them until is reached that final limit at which the erroneous fundamental conceptions come in conflict with the results established." The classic conflict between science and philosophy! One thing I liked the most about this book is that, Nietzsche was sceptical about metaphysics and metaphysical explanations, although he accepted the fact that one can't deny the existence of a metaphysical world by saying "It is true, there maybe a metaphysical world; the absolute possibility of it can scarcely be disputed", but also admitted the fact that "Nothing could be predicted of the metaphysical world beyond the fact that it is an elsewhere, another sphere, inaccessible and incomprehensible to us." Everything he described in his aphorisms is from neutral perspectives and based on the fact that our human mind is fundamentally erroneous and illogical. Nietzsche covered soo many distinct topics in this book, all related to human thinkings and behaviors, that this review will get much longer if I continue to write about. Although I'm not a hardcore reader of philosophy, and definitely one can argue about some(or many) of his opinions, but this book gave me much more elements to think about that it deserves a five star.

  14. 5 out of 5

    Sye

    Something about this book feeds my soul. I think the world should be more open to Nietzche. His thoughts and speculations were so different from mine, but it did change me a little in that I should rely less on my emotions and abandon some of my irrational and emotional conclusions about the world. I think much of what he says is quite interesting and worth the read.

  15. 4 out of 5

    Usman Raza

    Simply one of the greatest book ever written, highly recommend this book to everyone.

  16. 4 out of 5

    Einzige

    It really is a magical feeling when a work of 19th Century German Philosophy is not written like or requires you to understand Kant/Hegel - let alone be engaging at the same time. Don't let his reputation for inspiring/get plagiarised by edgelords dissuade you - there is a lot of wit and insight in these short aphorisms no matter what your beliefs are. It really is a magical feeling when a work of 19th Century German Philosophy is not written like or requires you to understand Kant/Hegel - let alone be engaging at the same time. Don't let his reputation for inspiring/get plagiarised by edgelords dissuade you - there is a lot of wit and insight in these short aphorisms no matter what your beliefs are.

  17. 5 out of 5

    Andrew

    Who knew that the early Nietzsche could be so likable? The Nietzsche of Human, All Too Human is the funny guy at the cocktail party, who deploys his zingers against religion, art, society, and other such things. If we were Victorians, we'd call him a popinjay. Nowadays, we'd say he's a little like Christopher Hitchens or something. Later Nietzsche, just a douchebag. Early Nietzsche, hilarious! And OK with other humans! It's hard to call this philosophy. There's no system. I don't however, have a Who knew that the early Nietzsche could be so likable? The Nietzsche of Human, All Too Human is the funny guy at the cocktail party, who deploys his zingers against religion, art, society, and other such things. If we were Victorians, we'd call him a popinjay. Nowadays, we'd say he's a little like Christopher Hitchens or something. Later Nietzsche, just a douchebag. Early Nietzsche, hilarious! And OK with other humans! It's hard to call this philosophy. There's no system. I don't however, have a shelf for "funny things I'd like to highlight," so that's as good as we're going to get.

  18. 5 out of 5

    Louis

    Clocking in at 509 pages, with 638 (part I) and 350 (part II) aphorisms, not taking into account the introduction, this book truly was a behemoth. I think a lot of misconceptions are circulating about Nietzsche. The fact that he is a pure nihilist, for instance. For starters, nihilism is a term difficult to delineate. Wikipedia says that nihilism is a "philosophical doctrine that suggests the lack of belief in one or more reputedly meaningful aspects of life. Most commonly, nihilism is presented i Clocking in at 509 pages, with 638 (part I) and 350 (part II) aphorisms, not taking into account the introduction, this book truly was a behemoth. I think a lot of misconceptions are circulating about Nietzsche. The fact that he is a pure nihilist, for instance. For starters, nihilism is a term difficult to delineate. Wikipedia says that nihilism is a "philosophical doctrine that suggests the lack of belief in one or more reputedly meaningful aspects of life. Most commonly, nihilism is presented in the form of existential nihilism, which argues that life is without objective meaning, purpose, or intrinsic value." But is anyone really free from believing in value? If one does not value something, anything, in the world, what reason can one have for living? Nietzsche wrote a lot on the term nihilism, but in different contexts and with many possible interpretations. Oftentimes he wrote with a negative connotation. (at least that is what I've read while researching the man) I find nihilism a term worth racking one's brains over because the discussion is important. We once talked about values during philosophy (in my Bachelor Degree). We had to think of one value we would mark ourselves with and around which we could build our reality. It was one of the hardest questions I ever faced in my life, but still being directly proportional to its essentiality. Basically it boiled down to this: which direction are you willing to take with your life? I could tell you my value, but what's more important is for you to figure out your own. Anyway, continuing on nihilism, Nietzsche repeatedly brought up the term in his works, all with negative connotations (dixit Wikipedia). I wouldn't know as this is the first (but most likely not the last) of his books I have read. Wikipedia: "Nietzsche characterized nihilism as emptying the world and especially human existence of meaning, purpose, comprehensible truth, or essential value. This observation stems in part from Nietzsche's perspectivism, or his notion that "knowledge" is always by someone of some thing: it is always bound by perspective, and it is never mere fact. Rather, there are interpretations through which we understand the world and give it meaning. " Again, whether this is true or not, I know not, but it sets one thinking: forget all you know, because what you know and what is to you considered "wisdom" up till this point is actually a coherent collection of perceptions. And as we all know: perceptions are biased or prone to bias at any rate. Or: how truth is a relative notion. This way of thinking, thinking without any predefined conditions or bias, seems to me the definition of a 'free spirit' although Nietzsche himself defined 'free spirit' rather as "someone who knows how the world thinks but still chooses to think his own thoughts, regardless of their controversiality in relation to those of the world." Although this latter definition I would rather label as "non-conformism". What's in a word? (okay, 2 words, fine) Maybe enough with the introduction already although I must say I thoroughly enjoy writing about philosophical thought streams (always been an interest of mine) "Human, all too human" is in essence a collection of seemingly random thoughts, collected around a variety of loose themes. What struck me as bizarre is that Nietzsche occassionally, if not oftentimes, contradicts himself here. I read somewhere how Human, all too human was a thought-experiment to Nietzsche, exploring many different trains of thought. Many times I found myself saying "what is he talking about" and "well that's disrespectful". Because yes, sometimes Nietzsche was in my eyes disrespectful towards women and at times the meaning in his writing was lost on me. The book features not only thoughts, but also opinions, political ones amongst others. These biased parts I mostly skipped because they don't work for me. (Yeah so I skipped large parts of this book. So what? It's my life, my time, my investment. Try and stop me.) Maybe later I will add quotes and such but for now let's just say the book was a deep ocean and if you pay close attention you might find pearls (and I don't mean the pearls of the itsy-bitsy type, but ginormous oysters containing ginormous pearls in the murky depths below) Example: "Posthumous fame. It makes sense to hope for recognition in a distant future only if one assumes that manking will remain essentially unchanged and that all greatness must be perceived as great, not for one time only, but for all times. However, this is a mistake; in all its perceptions and judgments of what is beautiful and good, mankind changes very greatly; it is fantasy to believe of ourselves that we have a mile's head start and that all manking is followig our path. (...)" Straight to the bone and confrontational, Nietzsche presents his view on fame and its relativity. I very much like the writing style: putting the conditions first to create a reliëf, making a positive statement (luring the reader in a manner of speaking) then directly nullifying the latter by stating the exact opposite. More than anything, it makes me humble reading it because it conveys the inherent pointlessness of "wanting to matter", a theme apparent in the book I am reading now, actually, "An Abundance of Katherines" by Greene (worthy reading material by the way) So anyway, why on earth should anyone wish to read Nietzsche? Some unexpected nudges in his direction: - "Fight Club" quotes like "it's only when we've lost everything that we're free to do anything" and "the things you own end up owning you." are directly influenced by nihilism, the theme on which Nietzsche had so much to say. Actually my initial thought on those quotes was "you must discard everything if you wish to be truly free". Even though that may be true (I have not ventured into such drastic measures yet), an interesting video I saw today proved that you need not go that far: https://www.youtube.com/watch?v=tVmIV... Actually, the key is to be able to walk away from people/objects and not get so attached that you become their slave, that they end up owning you instead of the other way around. The video is really interesting if you wish to dig deeper. - Nietzsche takes fixed - and thus powerful - ideas, unmantles them and rebuilds them in a different way. For instance he has a quote on talent where he talks about 'inborn talent' where one is born with a special gift (language proficiency for instance), but whereas contemporary society limits the semantic field of talent to intrinsic capability, Nietzsche argues one can also 'become' something, that is build a talent through power of sheer will and investment. He speaks of 'becoming who you are' so actually of unlocking dormant possible life paths and fueling them with your own person. What life-empowering enthusiasm! - Above all, Nietzsche is known for having pierced the myth of christianity with his famous words 'God is dead!' (actually Nietzsche did neither know nor speak English so "Gott ist tot! Gott bleibt tot! Und wir haben ihn getötet!" would be more exact) In spite of his rambling on christianity (I sometimes found it tiring), in his time (1844-1900) he dared challenge public catholic opinion and question religious belief. Changing time perspective from ours to his allows us to better grasp the consequences of uttering such - in those days - blasphemous thoughts. Given the death of God, Nietzsche exclaimed that man had to find a new mode of being, a new way of living. Because, after all, in those days evil was prescribed to being God's work and "God works", after all, "in mysterious ways." When there is no afterlife and evil is without reason, life suddenly took a different turn for people and they had to find their own meaning in life instead of the meaning prescribed by priests in those days. Although the transition did not occur so suddenly, Nietzsche was an important shaker in his days and we should respect the man for that. I guess I can conclude this review by saying how much I enjoyed his work and that I am now off to mark all passages I find relevant (my favorite part of reading) in order to apply them to my own life. How that works out is another story for another day (maybe for my next Nietzsche review?).

  19. 4 out of 5

    Anuraag Sharma

    I have so many new topics to think about and talk about. This book was a totally different experience. I'm starting to like this guy. I have so many new topics to think about and talk about. This book was a totally different experience. I'm starting to like this guy.

  20. 5 out of 5

    Erik Graff

    Not all of Nietzsche was available in English while I poured through his works in college. Consequently, I had to read Human, All Too Human and Untimely Meditations later, only portions of each having been previously included in Kaufmann's editions. The aphoristic style of this book does not lend itself to a normal reading. Instead, one might benefit from reading it aloud with others, preferably in German and English, following such recitations with discussion. This I did not do and, so, did not Not all of Nietzsche was available in English while I poured through his works in college. Consequently, I had to read Human, All Too Human and Untimely Meditations later, only portions of each having been previously included in Kaufmann's editions. The aphoristic style of this book does not lend itself to a normal reading. Instead, one might benefit from reading it aloud with others, preferably in German and English, following such recitations with discussion. This I did not do and, so, did not get as much from the effort as I might have. Still, despite my quick run-through, some of the sections were outstandingly provocative.

  21. 5 out of 5

    Tony

    One of my co-workers saw me reading this book and said: "You're alright." in that slow genuinely appreciative way. He later referred to himself as the anti-christ and asked me how well his wife performed.* *His wife was one of my professors in college. Not making this up: I discovered they were a couple based on their beverage preference of Perrier. One of my co-workers saw me reading this book and said: "You're alright." in that slow genuinely appreciative way. He later referred to himself as the anti-christ and asked me how well his wife performed.* *His wife was one of my professors in college. Not making this up: I discovered they were a couple based on their beverage preference of Perrier.

  22. 4 out of 5

    Jason Friedlander

    It took over a year to finish but it’s definitely up there in the top 10 books I’ve read in my life and its effect on me will hopefully only reverberate exponentially over the rest of my years wandering on for Knowledge and Truth.

  23. 5 out of 5

    Zainab Al saba'a

    My first philosophical read. Too abstract for my liking, and the translation didn’t probably do it justice.

  24. 4 out of 5

    Nikolaus Geromont

    Human, All Too Human is the first from Nietzche's canon to feature the crucial concepts of his later (and better known) philosophy, such as the will to power, the idea of the Übermensch, and the need to transcend conventional Christian morality. His book was reportedly born out of a personal crisis, shortly after he had concluded his friendship to Wagner, a time when he arguably matured as a philosopher. From these writings Nietzsche would in due course deliver achievements such as Thus spake Za Human, All Too Human is the first from Nietzche's canon to feature the crucial concepts of his later (and better known) philosophy, such as the will to power, the idea of the Übermensch, and the need to transcend conventional Christian morality. His book was reportedly born out of a personal crisis, shortly after he had concluded his friendship to Wagner, a time when he arguably matured as a philosopher. From these writings Nietzsche would in due course deliver achievements such as Thus spake Zarathustra, Beyond Good and Evil, and finally The Antichrist. Despite having been written about 120 years ago, Human, All Too Human is still fresh, novel and deeply unsettling. It covers many realms in philosophy and psychology, stating views and beliefs unheard of before its publication. In this books alone, Nietzsche comes to heavy blows with the principles of morality, religion, metaphysics and the German state, while in other areas expresses his notions about art, family, society and culture. The formulations in Human, All Too Human are all divided into numerous aphorisms (as in the works of Schopenhauer), each of which either states something different from the last, or acts as an unique example to a particular theory. In short, the author attempts at providing every possible angle of his theories to his readers. Many people are familiar with Friedrich Nietzsche's takes on our culture and traditions. He explains in depth that religion was born out of man's dissatisfaction with the world; that morality strongly opposes the principles and laws of nature, and is therefore unhealthy to any individual influenced by it. In addition, he talks of the follies of metaphysics (Nietzsche sees Schopenhauer and Plato as foolish), the dangers and misinterpretations of art and music - namely, that art comprises little depth and meaning, and imposes strong metaphysical beliefs onto people; and finally, he imposes roles and behavior onto the citizens of both his and today's society. Other notable theorems either created or further developed by Nietzsche include the impossibility of freedom (which functions as a strong basis for his notion of morality), and the "Will to Power", which serves as a primary instinct for any organism in the universe, according to the philosopher. Human, All Too Human is a book I have been anticipating for some time. Being an atheist, I was delighted by his passages on Religion, for instance; however, there are also places where his blunt messages do shock, as in, for example, "From the Soul of Artists and Writers". The book has great power, and, in some manner, has me guessing of what possibly else could feature in Nietzsche's subsequent works. It has made, overall, a great, positive impression on me, since I do agree with most of his theorems. I would dearly either like to revisit his works, or move onto more recent philosophers, such as Foucault, whose ideologies have been influenced by Friedrich Nietzsche.

  25. 4 out of 5

    Eya Beldi

    this book made my brain freeze about a lot of stuff and made me question my basis. I liked these paragraphs : "there are no internal facts as there are no absolute truths." " logic itself rests upon assumptions which nothing in the world of reality corresponds." "it is the same with the science of mathematics which certainly would never have come into existence of mankind had known from the beginning that in all nature there is no perfectly straight line no true circle no standard of measurement." this book made my brain freeze about a lot of stuff and made me question my basis. I liked these paragraphs : "there are no internal facts as there are no absolute truths." " logic itself rests upon assumptions which nothing in the world of reality corresponds." "it is the same with the science of mathematics which certainly would never have come into existence of mankind had known from the beginning that in all nature there is no perfectly straight line no true circle no standard of measurement."

  26. 5 out of 5

    عبدالرحمن

    Nietzsche is so important a philosopher and psychologist especially if you disagree with him

  27. 5 out of 5

    Ryan

    I mentioned in my preceding review on The Birth of Tragedy and Other Writings, that Nietzsche was the first philosopher of any general sort to attract me. As such in referencing this, it brought back to mind the rather unfortunate decision I made. Given, not only as my introduction to Nietzsche, but to philosophy in general, I chose Thus Spoke Zarathustra. When I read and review the book in time, I'll detail more into this. But suffice it to say, even then I realized, that I was attempting to bi I mentioned in my preceding review on The Birth of Tragedy and Other Writings, that Nietzsche was the first philosopher of any general sort to attract me. As such in referencing this, it brought back to mind the rather unfortunate decision I made. Given, not only as my introduction to Nietzsche, but to philosophy in general, I chose Thus Spoke Zarathustra. When I read and review the book in time, I'll detail more into this. But suffice it to say, even then I realized, that I was attempting to bite off more than I could chew. Expectedly, I never finished it. However, in having now read this - the first of Nietzsche's books to use his noted aphoristic style - I think if ever the chance came to me, to re-decide that time; I'd tell myself to read this instead of Zarathustra. Though, it is not to say this book is one aimed to the beginners of philosophy. But the choice would be a far-cry better nonetheless. But one thing did catch me with this collection: his clarity. Nietzsche's name has now become eternally synonymous with fascism and nihilism, and this is - in part - due to Nietzsche's love of irony and metaphor. In fact: it's tempting to say that, as a result, he was the greatest ironist of his day. Here, though, he is quite straight-forward with what he intends to say. Of course, he does not refrain from a little irony here and there - the title and it's sub-title prove this - but the amount and level of amount is lower than as to what is found in his later work. Satirical, perhaps, would be a better way to describe the majority of it within; in fact. Curiously, as a side-note, I found him referencing rather often throughout, to Eckermann's Conversations With Goethe; to which I finished on Sunday. It's a rather meagre detail, but a minor curiosity worth noting on coincidental bases. Nonetheless, I feel a review on a writer such as Nietzsche, is not proper unless he is quoted directly. As such, I'll end this with a selection of around a half-dozen of the aphorisms found in here. A puny amount, yes, to the near-1400 found overall; but a fair enough epitaph I think. "Most people are much too much occupied with themselves to be wicked." "Anyone who has declared another to be an idiot, an unpleasant fellow, is annoyed if in the end he demonstrates that he is not one." "A good writer possesses not only his own spirit but also the spirit of his friends." "No matter how far a man may extend himself with his knowledge, no matter how objectively he may come to view himself, in the end it can yield to him nothing but his own biography." "He who considers more deeply knows that, whatever his acts and judgements may be, he is always wrong." "The worst readers are those who behave like plundering troops: they take away a few things they can use, dirty and confound the remainder, and revile the whole."

  28. 4 out of 5

    Vytautas

    “Human, All Too Human” is not a sledgehammer, like some of Nietzsche’s other works. It is more of a whisper to whoever may want or have ears to listen, with an occasional shout. It is an attempt to come to terms with oneself after a period of becoming a performer of existence, the weight of which starts to turn into a hunch. Sounds familiar, sounds human? The goal seems noble - to free the man from his shadow, whatever form that shadow may take - prejudices, religions, pressures, guilts or bad e “Human, All Too Human” is not a sledgehammer, like some of Nietzsche’s other works. It is more of a whisper to whoever may want or have ears to listen, with an occasional shout. It is an attempt to come to terms with oneself after a period of becoming a performer of existence, the weight of which starts to turn into a hunch. Sounds familiar, sounds human? The goal seems noble - to free the man from his shadow, whatever form that shadow may take - prejudices, religions, pressures, guilts or bad education. In other words, the man’s most certain enemy - himself. It is a noble goal, as it is a brave and independent book— it is sincere and honest without being earnest. Feel what you feel and not what you feel you should or are supposed to feel, because nothing is too human - only a German on moral holiday in Italy could have expressed that Mediterranean thought, it wouldn’t have been possible in some overcrowded low-ceiling apartment in Weimar. No doubt, Nikos Kazantzakis was inspired by it when creating his nonconformist character Alexis Zorba, who dances his soul away both in grief and in joy - free from opinions. P. S. Nietzsche is guilty of not withstanding his own critique of over-stretched writers when the main maxim of his book which amounts to some 500 pages is very simple and consists of only two words, and those aren’t “know yourself” - guess what it is.

  29. 4 out of 5

    Liam

    I shall try keep this simple. Introduction --> Audience --> Criticisms --> Examples For Potential Readers 1. Introduction It is hard to review half a year's time with a thing, human or not. I call this book "my athiest's bible"—a collection of 1000+ opinions on 'what is good', if no form of God or afterlife exists. Most of these statements are about 7 sentences long (see 4. for examples). I was expecting this to be really tough to read, let alone interpret with any meaning for myself. I was sur I shall try keep this simple. Introduction --> Audience --> Criticisms --> Examples For Potential Readers 1. Introduction It is hard to review half a year's time with a thing, human or not. I call this book "my athiest's bible"—a collection of 1000+ opinions on 'what is good', if no form of God or afterlife exists. Most of these statements are about 7 sentences long (see 4. for examples). I was expecting this to be really tough to read, let alone interpret with any meaning for myself. I was surprised at how easily I picked this up. For something that was written in 1878 this is pretty readable and translates well into modern day existence. It seems to have greater relevance to 'metaphysical affairs' (love, happiness, peace, kindness, honour...) that ancient philosophy does, in that it seems closer and more honest to modern day society. This makes me feel as though there are some eternal principles to this world that have, are and will be. And though I occassionally have the same epiphanies from very well written fiction, this seems more instructive and honest: it does not beg of my enjoyment or imagination as does a story. 2. Who will like to read this? For people who have chosen to grow up and handle adult responsibilities. Young non-thiests, cynics, absurdists, nihilists, existentialists, pessimists looking for guidance. For people looking for 'stability' during their departure from moral authorities (religious, sociocultural, governmental, parental...) in order to becoming a more autonomous moral agency. You will not agree or make use of many of these opinions, but the act of considering them is a learning process for ethical reflection. This is a contrarian at his most stable, these views are controversial but are mostly balanced and practicable. 3. Why not 5*s? Part 1 is 5* quality. Part 2 Section 1: Miscellaneous Maxims And Opinions was disorganised and substandard. It was like his B-sides. Also, I sometimes felt his words: a) Were implicitly self-congratulatory (so as to make other statements appear more valid) P2S1, 98: "All influential books try to leave the same impression, as if the widest intellectual horizon were circumscribed here..." P2S1, 138: "Good writers...prefer being understood to being admired...do not write for the critical and over-shrewd reader." b) Unwarrantedly dismissive P2S2, 203: "...He who now says 'Nothing has happened to me' is a blockhead." (what even is that?) c) Seemed contradictory to earlier statements or Nietzsche's overall perspective P2S1, 270: "...As if at any age we should care to live without fairy-tales and games!" Another thing holding this back for my full enjoyment is that none of these arguments are fully developed and fleshed out. But maybe it is unfair to expect that from a work that sets out like this, but I feel that many of these aphorisms receive praise by being short, powerful and vague enough to avoid criticism—not on their fully-realised merit. d) Examples HH has 2 main parts. Here are short examples of full or part aphorisms that I liked from each section of Part 1. You can use to gauge your interest: 1. Of First and Last Things 10: "...For however the case may be, religion, art, and morality do not enable us to touch the 'essence of the world in itself'. We are in the realm of idea, no 'intuition' can carry us further. With complete calm we will let physiology and the ontogeny of organisms and concepts determine how our image of the world can be so very different from the disclosed essence of the world." 2. On The History of Moral Feelings 99: "All 'evil' actions are motivated by the drive for preservation, or, more exactly, by the individual's intention to gain pleasure and avoid unpleasure; thus they are motivated, but they are not evil..." 3. Religious Life 133: "...But if a man should want to embody Love, quite like that God, to do everything for others, nothing for himself, it is already impossible from the start, because he has to do a great deal for himself in order to be able to do anything at all for the sake of others. Next..." 4. From the Soul of Artists and Writers 212: "...And, in the long run, a drive is actually strengthened by gratifying it, despite periodic alleviations." 5. Signs of Higher and Lower Culture 247: "Perhaps the whole human race is only a temporally limited, developmental phase of a certain species of animal, so that man evolved from the ape and will evolve back to the ape again, while noone will be there to take any interest in this strange end of the comedy...." 6. Man in Society 300. "The craving for equality can be expressed either by the wish to draw all others down to one's level (by belittling, excluding, tripping them up) or by the wish to draw oneself up with everyone else (by appreciating, helping, taking pleasure in others' success)." 7. Woman and Child 411. "...When men look especially for a profound, warm-hearted being, in choosing their spouse, and women for a clever, alert, and brilliant being, one sees very clearly how a man is looking for an idealised man, and a woman for an idealised woman — that is, not for a complement, but for the perfection of their own merits." 8. A Look at the State 450. "...the relationship between people and government is the strongest model relationship, according to which the interactions between teacher and pupil, head of the house and servants, father and family, commander-in-chief and soldier, master and apprentice, are automatically patterned. All these relationships...are becoming compromises. But how will they have to reverse and displace themselves, changing name and nature, when that very newest concept of government has captured everyone's mind! But it will probably take another century for that." (written in 1878!) 9. Man Alone with Himself 492. "Men seldom endure a profession if they do not believe or persuade themselves that it is basically more important than all others. Women do the same with their lovers."

  30. 5 out of 5

    dionysus

    rly cute book--a kind of literary self-exorcism! i only started reading human, all too human after i had already run through the majority of nietzsche's mature thought [BG&E, GM, TI, Zarathustra, Antichrist, Ecce Homo] and finished the gay science (a kind of cousin to this book) did not love as much as the gay science--but it is lovely as testament to liberation of the spirit through the act of writing. i glimpsed several scenes in the book that anticipated further points of interest in N's later rly cute book--a kind of literary self-exorcism! i only started reading human, all too human after i had already run through the majority of nietzsche's mature thought [BG&E, GM, TI, Zarathustra, Antichrist, Ecce Homo] and finished the gay science (a kind of cousin to this book) did not love as much as the gay science--but it is lovely as testament to liberation of the spirit through the act of writing. i glimpsed several scenes in the book that anticipated further points of interest in N's later works. finally: the stanford series is spectacular--i cannot wait for the forthcoming edition of dionysus-dithyrambs & ecce homo !

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