Nietzsche's Last Notebooks 1888

Nietzsche's single notebook called: 1887-1888 11[1-417]. Translated from German to English. Some the text that was written in French was not translated. See: "Nietzsche's Notebooks in English: a Translator's Introduction and Afterward" at the end of the text, pages 130 to 138. Translation done June 2012. This is just one of the Nietzsche's notebooks. Started in November 1887 and end date of March 1888. German notebook included in this translation: 11 [1-417] November 1887 to Marz 1888. (first note says, Nizza den 24. November 1887). Call notebooks (Notizheft). See other translation of all of the last notebooks that were all started in 1888, translation Daniel Fidel Ferrer.

2021

Large translation over 1000 pages. These are the 22 notebooks of Nietzsche’s last notebooks from 1886-1889. Nietzsche stopped writing entirely around 6th of January 1889. There are 1785 notes translated here. This group of notes translated in this book is not complete for the year 1886. There are at least two other notebooks that were done in the year 1886. However, Nietzsche wrote in his notebooks sometime from back to front and currently the notebooks are only in a general chronological order. Refer to the German Nietzsche philology literature for more exact dating.

2023

Translations from Nietzsche’s German to English include. 1). Ecce homo: How One Becomes What One Is (Ecce homo: Wie man wird, was man ist. [pages 25-113]. 2). This poem was included in the first publications of Ecce homo (1908). Glory and Eternity (Ruhm und Ewigkeit). [pages 114-124]. 3). These are all of Nietzsche’s last notebooks (complete) they are numbered 21, 22, 23, and 24. There are a total of 82 notes. Final notes by Nietzsche from the Nachlass (Nachlaß). Sometime in German called the Notizheft. Nietzsche’s notebooks that include some drafts for Ecce homo and other topics he was thinking during his last writings. Dating from October 1888 until early January 1889. [pages 125-191]. 4). Nietzsche’s Letters Regarding Ecce homo. Nietzsche’s letters starting at the end of October 1888 discussing Ecce homo. These are not always the complete letters but include all of the passages of Nietzsche discussing Ecce homo. Complete translation of the last letter Nietzsche wrote. Dated until BVN-1889. #1256. Letter to Jacob Burckhardt in Basel. Turin, about 6 January 1889. [pages 192-223]. Bibliographies [pages 224-254]. Nietzsche’s Philosophy Final Thoughts [pages 255-259].

2021

348 notes are translated here. The complete notebook. Table of Contents Introduction and Preface (Pages: 1-11 ) Notebook: 11 = M III 1. Spring - Autumn 1881 11 [1 to 348] (Pages: 12-167 ) Nietzsche’s Notebooks in English: a Translator’s Introduction and Afterward (Pages: 168-183 ) The thought of the eternal return of the same (Pages: 184-197 ) Later Recapitulation note of 1888 14 [188] (Pages: 198-204 ) Rejection of the idea of eternal (Pages: 205 ) Translation of 4 notes by Nietzsche on Perspectivism (Pages: 206-210 ) Nietzsche gets some final few words (Pages: 211-216 ) Bibliographies (Pages: 217-236 )

Blackwell Companion to 19th Century Philosophy, ed. John Shand

2019

What Nietzsche Did and Did Not Read, in: Stern, Tom (Hg.): The New Cambridge Companion to Nietzsche, Cambridge 2019, S. 25-48

The Journal of Nietzsche Studies, 2006

In Beyond Good and Evil, Nietzsche writes that "gradually it has become clear to me what every great philosophy so far has been: namely, the personal confession of its author and a kind of involuntary and unconscious memoir" (BGE, § 6). 1 In a letter to Brandes dated 10 April 1888, Nietzsche also writes, "the person who does not find himself addressed personally by [my] work will probably have nothing more to do with me." 2 Perhaps more than any other philosopher of the modern period, Nietzsche invites the kind of "highly personal" Biographie seines Denkens that Rüdiger Safranski offers in his crisply written Nietzsche: A Philosophical Biography.As the translator, Shelly Frisch rightly notes in her preface to the English edition, that "Safranski excels at the art of philosophical narration" (14). With a graceful and eloquent narrative, he weaves together "subtle, yet riveting, descriptions of the major junctures in Nietzsche's life that served to mark turning points in his [Nietzsche's] philosophical orientation" (14). Moreover, Safranski brings "the facts of [Nietzsche's] life" to bear on the narrative only insofar as they "shed light" on the development of Nietzsche's philosophical thinking. These "facts" include such well-know events as the death of Nietzsche's "outstanding father" at an early age, which "brought [Nietzsche] under the exclusive care of women, thus depriving him of male supervision, which he sorely missed" (32); Nietzsche's often strained relationship with the women in his life, especially his mother and sister; his service in the Franco-Prussian war (70); the "wild years" in Tribschen and Bayreuth with Wagner and Cosima (85-154); the "intellectual ménage a trois" with Paul Rée and Lou Salomé (245-75); and his "highly aggressive impromptu proposal of marriage to Mathilde Trampedach" (250). The major drawback of Safranski's "philosophical biography" approach is that it tends to focus almost exclusively on the earlier stages in the development of Nietzsche's thinking (when the biographical events in his life were more interesting), and it gives short shrift to the astonishingly productive later years of 1883-88, when Nietzsche wrote most of his mature philosophical works, but when the biographical events of his life were less than extraordinary. As a consequence, Safranski leaves the reader with an unbalanced view of the full range of Nietzsche's writings: earlier works such as the Birth of Tragedy, Human, All Too Human, and the Untimely Meditations are discussed in great detail, while Nietzsche's later (and, arguably, better) works such as Genealogy of Morals and Twilight of the Idols are mentioned only in passing. Still, the one redeeming virtue of Safranski's book is that it focuses on the intriguing, but often overlooked, concept of "self-configuration" or "self-fashioning" (Selbstgestaltung), and it treats this concept as a unifying thread that runs throughout the maze of Nietzsche's various multifarious writings. As a result, Safranski successfully connects Nietzsche's "highly personal philosophy" to the multifaceted "maneuvers of self-configuration" (298) and to what Safranski sees as the overall Nietzschean project of "fashioning one's own identity" in an otherwise meaningless world (41). As Nietzsche writes, "It is a measure of the degree of strength of the will to what extent one can do without [fixed] meaning in things [and] to what extent one can endure to live in a meaningless world because one learns to fashion a small portion of it oneself " (WP, § 585A). 3 Chapter 8, in particular, focuses on the main theme of self-fashioning and on what Safranski (quoting Nietzsche) calls making "a whole person of ourselves" (185; HAH I, 95). 4 According to Safranski, Nietzsche felt that this "quest for wholeness" was the "loftiest task that any individual could achieve in a lifetime" (185). Echoing Pierre Hadot's notion of "philosophy as a way of life," Safranski claims that Nietzsche's entire life "was a testing ground for thought" (181). 5 Nietzsche tried to fashion his life so as to "render his life a quotable basis for his thought" (181). As he

European Journal of Philosophy, 2018

This book by the well-known Nietzsche scholar Keith Ansell-Pearson deals with what the author claims are the neglected writings of Nietzsche's middle period, namely, Human, All too Human; Daybreak or Dawn; and The Gay Science, covering the years from 1876 to 1882. I am not sure that these middle period writings are neglected taken singly: indeed, the author mentions several eminent scholars who introduced or commented on these works, though, regrettably, he omits to mention, regarding The Gay Science for instance, . However, a comprehensive overview as to what these middle period works have in common with regard to style, content, and purpose was certainly lacking. Ansell-Pearson attempts such an overview with his book and does so with great learning and a sensitive awareness of the wider intellectual context within which these writings are embedded as well as being responsive to Nietzsche's particular situation and projects during that period of his life. Note, first of all, the title of the book: Nietzsche's Search for Philosophy. It implies, correctly, that Nietzsche was still searching for philosophy, his philosophy, at the beginning of his middle period. While he certainly believed himself to have progressed from classical philology to philosophy prior to that time (in 1871 Nietzsche made an, alas unsuccessful, application to transfer from philology to philosophy at Basle), his early philosophical works, such as the Untimely Meditations, were still quite conventional regarding choice of topics and conventional also in their somewhat magisterial tone. They were also still deeply influenced by Schopenhauer and Wagner. All this changed dramatically with the first book of the middle period, Human, All too Human. Nietzsche now began to speak in his own voice: searching, examining, and articulating existential problems in a way we can readily recognize as authentically Nietzsche. Moreover, the Nietzsche of the middle period already shows signs of being intentionally provocative and subversive, alternatively offending and inspiring his readers. And many of the highly controversial, even idiosyncratic, problems and equally controversial and idiosyncratic proposed solutions characteristic of his later period are already, in bud as it were, present in the middle period: such as, amongst others, The Death of God, Eternal Recurrence, and The Will to Power. Yet the style of the middle period writings is in the main clear of the stridency and polemical hyperbole which dominates Nietzsche's later works. Nietzsche's letters are a great help to our understanding of him during that period. One letter in particular highlights the difficulties, tensions, and conflicts he experienced in that time-this is his letter to Lou Salome of July 2, 1882. There, Nietzsche names the 6 years of 1876-1882 (for us his middle period) as "my free spirit period" (meine Freigeisterei), and he proceeds to describe them to Lou as a period of utter misery, even despair. Of this more below. In his book, Keith Ansell-Pearson discusses each of the three works, Human, All too Human, Dawn and The Gay Science individually by emphasizing their unique themes as well as examining what they have in common so that they can, despite their uniqueness, nonetheless be seen to form a kind of unity. In addition to Nietzsche's own declared aim during that time to express and promote "free spirit," Ansell-Pearson identifies three further features common to the middle period, namely, self-cultivation, modesty, and cheerfulness.