Thus Spoke Zarathustra


  1. ^ The first two parts were published in 1883, the third one in 1884, and the last one in 1891.
  2. ^ C. Guignon, D. Pereboom. Existentialism: Basic Writings, 2nd ed., Hackett, 2001. pp. 101–113
  3. ^ Gutmann, James. "The "Tremendous Moment" of Nietzsche's Vision". The Journal of Philosophy, Vol. 51, No. 25. American Philosophical Association Eastern Division: Papers to be presented at the Fifty-First Annual Meeting, Goucher College, December 28–30, 1954. pp. 837–842.
  4. ^ Pippin, Robert. "Nietzsche: Thus Spoke Zarathustra". Cambridge Texts in the History of Philosophy, University of Chicago, 2006. ISBN 0-521-60261-0. p. ix.
  5. ^ Nietzsche, Friedrich Wilhelm. "How One Becomes What One Is: With a Prelude in German Rhymes and an Appendix of Songs". (Edition) Random House, 1974. p. xii.
  6. ^ The Will to Power, sect. 617; trans. Kaufmann
  7. ^ Posner, Richard A. (2004) Frontiers of legal theory, p.334 quotation:
    In criticizing MacDonald, Malcom is blaming the victim with a vengeance: not only for being victimized in the first place, but for trying to get the victimizer punished. there is an echo of Nietzsche, who thought it a sign of weakness for the victim of an injury to seek redress for it rather than shrug it off. (See, for example, Friedrich Nietzsche, Thus Spoke Zarathustra: A book for All and None, pt.2, p.95, Walter Kaufmann trans. 1996)
  8. ^ Thus Spake Zarathustra, translated by Thomas Common and with notes by Anthony Ludovici. Quotation:

    And on that account doth the noble one enjoin upon himself not to abash: bashfulness doth he enjoin on himself in presence of all sufferers. Verily, I like them not, the merciful ones, whose bliss is in their pity: too destitute are they of bashfulness. [...] Therefore do I wash the hand that hath helped the sufferer; therefore do I wipe also my soul. For in seeing the sufferer suffering—thereof was I ashamed on account of his shame; and in helping him, sorely did I wound his pride.

    Ch. LIII. The Return Home. In indulging and pitying lay ever my greatest danger; and all human hubbub wisheth to be indulged and tolerated.

    Notes on Ch. LXII. The Cry of Distress. We now meet with Zarathustra in extraordinary circumstances. He is confronted with Schopenhauer and tempted by the old Soothsayer to commit the sin of pity. "I have come that I may seduce thee to thy last sin!" says the Soothsayer to Zarathustra.

    Ch. LXVII. THE UGLIEST MAN. —When however Zarathustra had heard these words,—what think ye then took place in his soul? PITY OVERCAME HIM; and he sank down all at once, like an oak that hath long withstood many tree-fellers,—heavily, suddenly, to the terror even of those who meant to fell it. But immediately he got up again from the ground, and his countenance became stern. "I know thee well," said he, with a brazen voice, "THOU ART THE MURDERER OF GOD! Let me go. [...] —Whether it be the pity of a God, or whether it be human pity, it is offensive to modesty. And unwillingness to help may be nobler than the virtue that rusheth to do so.

  9. ^ Thus Spake Zarathustra, translated by Thomas Common and with notes by Anthony Ludovici. Quotation:
    Notes to Ch. XL. Great Events.

    In it we find Nietzsche face to face with the creature he most sincerely loathes—the spirit of revolution, and we obtain fresh hints concerning his hatred of the anarchist and rebel. "'Freedom' ye all roar most eagerly," [...]

  10. ^ Behler, Ernst, Nietzsche in the Twentieth Century in The Cambridge Companion to Nietzsche, Magnus and Higgins (ed), Cambridge University Press, 1996, pp. 281–319
  11. ^ Bloom, Harold (1994). The Western Canon: The Books and School of the Ages. New York: Riverhead Books. pp. 196, 422. ISBN 1-57322-514-2. 
  12. ^ Shapiro, Gary (Winter 1980). "The Rhetoric of Nietzsche's Zarathustra". boundary 2 (Duke University Press) 8 (2). Retrieved 26 August 2012. Zarathustra does not want to be worshipped himself, and he will be remembered only by continual dance and play which by its very nature must avoid any centering of a privileged object or person. Even the notion of eternal recurrence is treated playfully in a number of ambiguous references to the confusion of times. That a play upon the tropes should end with irony makes the fact of play itself unavoidable but it does not leave much standing in the way of straightforward doctrines or teachings — just as the higher men must surrender their desperately gleaned fragments of doctrine for Zarathustra's dances. 
  13. ^ a b c Nietzsche, Friedrich. Trans. Kaufmann, Walter. The Portable Nietzsche. 1976, page 108-9.
  14. ^ a b Nietzsche, Friedrich. Trans. Martin, Clancy. Thus Spoke Zarathustra. 2005, page xxxiii.
  15. ^ Friedrich Wilhelm Nietzsche, Graham Parkes. Thus spoke Zarathustra. 2005, page xxxv
  16. ^ Bernard Jacobson. "Richard Strauss, Also Sprach Zarathustra, Op. 30 (1896)". American Symphony Orchestra: Dialogues and Extensions. Retrieved 2007-12-11. 
  17. ^ "Fiction Reviews, October 1, 2011". Retrieved 2011-11-01. 

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