Ecce Homo: How To Become What You Are (Oxford World's Classics)

Ecce Homo: How To Become What You Are (Oxford World's Classics)

Friedrich Nietzsche

Language: English

Pages: 176


Format: PDF / Kindle (mobi) / ePub

'I am not a man, I am dynamite.'

Ecce Homo is an autobiography like no other. Deliberately provocative, Nietzsche subverts the conventions of the genre and pushes his philosophical positions to combative extremes, constructing a genius-hero whose life is a chronicle of incessant self-overcoming. Written in 1888, a few weeks before his descent into madness, the book sub-titled 'How To Become What You Are' passes under review all Nietzsche's previous works so that we, his 'posthumous' readers, can finally understand
him aright, on his own terms. He reaches final reckonings with his many enemies - Richard Wagner, German nationalism, 'modern men' in general - and above all Christianity, proclaiming himself the Antichrist. Ecce Homo is the summation of an extraordinary philosophical career, a last great testament to
Nietzsche's will.

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last great testament to Nietzsche’s will. 32 Part of his advice to readers reproduced at the back of each volume of his edition. Robert C. Solomon and Kathleen M. Higgins (eds.), Reading Nietzsche (New York and Oxford: Oxford University Press, 1988). For further details on the reception history, see Duncan Large, ‘Double “Whaam”! Sarah Kofman on Ecce Homo’, German Life and Letters, 48/4 (1995), 441–62. 34 See Sarah Kofman, Explosion I: De l’ ‘Ecce Homo’ de Nietzsche (Paris: Galilée, 1992), and

Dionysian task the hardness of the hammer, the pleasure even in destroying are crucial preconditions. The imperative ‘Become hard!’,* the deepest conviction that all creators are hard, is the true badge of a Dionysian nature. — Beyond Good and Evil Prelude to a Philosophy of the Future 1 The task for the years that now followed was marked out as strictly as possible. Now that the yes-saying part of my task was solved, it was the turn of the no-saying, no-doing half: the revaluation of previous

written. Dionysus, as is well known, is also the god of darkness. — Each time a beginning that is intended to lead astray, cool, scientific, even ironic, intentionally foreground, intentionally off-putting. Gradually more agitation; patches of sheet lightning; very unpleasant truths growing louder from afar with a muffled drone—till finally a tempo feroce* is reached, when everything drives forward with immense excitement. At the end each time, among absolutely terrible detonations, a new truth

reality (in the affects, in the desires, in the will to power) is incalculably more necessary than is that form of petty happiness, so-called ‘goodness’; indeed (IV 5) Why I Am a Destiny 91 you have to be indulgent to even give it house-room, such is its instinctual hypocrisy. I shall have a great opportunity to demonstrate for the whole of history the exceptionally uncanny consequences of optimism, this monstrous product of the homines optimi.* Zarathustra, the first to understand that the

95; see also contradiction 132 Index optimism 46, 91 or 62 orchestra 65 organ 8, 62 organism 24, 62 organization 32 origin 10, 26, 60, 62 originality 37 otherworldly xxv, 73 Ott, Louise 111 Overbeck, Franz xxiii overcoming xxvii, 12, 45, 72; see also self-overcoming overflow 22, 34, 67, 74 overman xix, xxiii, xxv, 37, 41, 68, 72, 76, 92, 104, 106, 107 overpower 26, 68 over-rich 67 Ovid 97 ownmost 67, 71 pain 7, 53, 58‒9, 66, 68, 74; see also anaesthesia palate 82 Palazzo Carignano 81 Palazzo

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