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Nietzsche: A Critical Life ePub download

by Ronald Hayman

  • Author: Ronald Hayman
  • ISBN: 0140062742
  • ISBN13: 978-0140062748
  • ePub: 1779 kb | FB2: 1234 kb
  • Language: English
  • Category: Europe
  • Publisher: Penguin Books; Later Printing Used edition (September 30, 1982)
  • Pages: 424
  • Rating: 4.8/5
  • Votes: 596
  • Format: txt lit docx rtf
Nietzsche: A Critical Life ePub download

Nietzsche: A Critical Life.

Nietzsche: A Critical Life. Philosophy is one of the most intimidating and difficult of disciplines, as any of its students can attest. This book is an important entry in a distinctive new series from Routledge: The Great Philosophers.

Nietzsche, a critical life. by. Hayman, Ronald, 1932-. Books for People with Print Disabilities. Internet Archive Books.

One of the best biographies of the philosophers. com User, August 29, 2001. This is a great, however brief, look into the life of one of the world's greatest minds. Hayman opens with a fleeting glance at Nietzsche's genealogy before diving into the seemingly bright life of the future philosopher. He cites Nietzsche's pendulum-esque nationalistic devotion prior to his near-death collapse from a horse.

Author Ronald Hayman traces Nietzsche development from brilliant but stubbornly independent student to. .

Author Ronald Hayman traces Nietzsche development from brilliant but stubbornly independent student to profound (tho still struggling) philosopher. Much of the change took place while Nietzsche, and famous composer Richard Wagner, held a personal friendship. Nietzsche would say (tho not reported here in this biography) the greatest achievement of his life was his friendship with the Wagner's. Nietzsche would later grow critical of the philosophy behind the music, writing at least one book that was critical of Wagner.

Ronald Hayman was born on May 4, 1932 in East Cliff Hotel in Bournemouth, England, a Jewish hotel which had been founded . Theatre and Anti-Theatre: New Movements Since Beckett (1979). Nietzsche: A Critical Life (1980).

Ronald Hayman was born on May 4, 1932 in East Cliff Hotel in Bournemouth, England, a Jewish hotel which had been founded by his grandmother, Anne Morris. His mother, Sadie, was an administrator at the hotel while his father, John, was in a partnership running an antiques and jewellery business. He was educated at St Paul's School in London and at Trinity Hall, Cambridge, where he earned a . He served in the Royal Air Force for a one-year duty, from 1950-1951.

Similar books and articles. Nietzsche: A Critical Life. Edward J. Erler - 1983 - Modern Schoolman 60 (2):129-130. Nietzsche a Critical Life. R. HAYMAN - 1980 - Oxford University Press. HAYMAN, Ronald, Nietzsche. Les voix de NietzscheHAYMAN, Ronald, Nietzsche. Les voix de Nietzsche. François Nault - 2001 - Laval Théologique et Philosophique 57 (1):189-190.

Hayman, Ronald, 1980, Nietzsche, a Critical Life, New York: Oxford University Press. Heidegger, Martin, 1936–7a, Nietzsche, Vol. I: The Will to Power as Art, David F. Krell (trans. New York: Harper & Row, 1979. Mandel, Siegfried, 1998, Nietzsche & the Jews, New York: Prometheus Books. May, Simon, 2000, Nietzsche’s Ethics and his War on Morality, Oxford: Oxford University Press. ––, 2011, Nietzsche’s On the Genealogy of Morality : A Critical Guide, Cambridge: Cambridge University Press. 1908, Friedrich Nietzsche, New Brunswick (USA) and London (UK): Transaction Publishers, 1993.

Ronald Hayman, Nietzsche, A Critical Life (Oxford University Press, 1980). Christopher Janaway, Beyond Selflessness: Reading Nietzsche’s Genealogy (Oxford University Press, 2007). Walter Kaufmann, Nietzsche: Philosopher, Psychologist, Anti-Christ (Princeton University Press, 2013). Brian Leiter and Neil Sinhababu (ed., Nietzsche on Morality (Oxford University Press, 2009). Simon May (e., Nietzsche’s On the Genealogy of Morality: A Critical Guide (Cambridge University Press, 2011). F. Nietzsche (ed. Keith Ansell-Pearson and trans.

Schopenhauer,World as Will, vol. 2, p. 166, chap.

Mann,Buddenbrooks, trans. Schopenhauer,World as Will, vol. 17, On. Man& Need for Metaphysics : Saunders,Complete Essays, book.

Reappraises the life and works of the German philosopher, finding continuity in his apparently inconsistent opinions, and characterizing Nietzsche's state of mind during his final illness
Hidden Winter
Great book. It is now one of my favorite books.
This book goes into a lot of detail, not only on Nietzsche's life, but on the world around him, specifically his reception among his peers, and where his ideas stand in history. This book is dense. It is not a breezy read. Have a dictionary at hand.
Hayman is a good writer; he can condense complex ideas.
There are also a few funny stories about Nietzsche in the book, like the one about him fighting a tailor over some trousers. There was also some surprising things. For instance, Nietzsche was quite good at riding a horse despite his terrible eyesight. What makes this book invaluable is that you get the sense of how his childhood, his myopia, his headaches, his digestive problems, his loneliness, his travels and the early death of his father, all influenced his writing. Nietzsche's total dedication to pursuing understanding and Truth makes the modern "thinkers" look like dilettantes.
Nietzsche has inspired me - against all odds he pursued studying human behaviour in his conflicted spiritual environment. A strong man, a kind man who was dealt many travails. BR
Essential reading (outdoes the autobiographies by Kaufmann, Hollingsdale and Safranski - but equal to Julian Young) for those who love Nietzsche and, especially for others like me, those who loath him. Hayman can be forgiven for a bit of playground psychology, which he inserts here and there. What's important, though, is the gritty detail: Hayman reveals the man hidden behind the mask of the philosopher. I recommend this is read along with Montinari's eyebrow-raising 'Reading Nietzsche'. Really, this biography is the best place to begin if you want to understand Nietzsche and why he is a destiny for us.
I first read this book almost two decades ago and have returned to it often. Writing a biography is an art; it is an art of storytelling and not an accumulation of (sometimes unreliably recorded) facts. It is also about finding threads in a life of a genius, such as Nietzsche, that go back to his childhood. Hayman is particularly good at this, and works on a principle that natura non facit saltum. For example, I was fascinated to read that already as a young boy Nietzsche was relentless in his struggle towards self mastery (p.24), perhaps something which he later transposed into the idea of 'overcoming' (a central feature of the Übermensch). While a pupil at Pforta he was already attracted to a drama of a dying god (see page 34), a theme which was later to become a hallmark of his philosophy. Hayman also shows an impressive intuition as to the diagnosis of Nietzsche's madness, no doubt based on a very perceptive study of his life. Thus he observes that already in the summer of 1881, during the famous Sils-Maria episode, Nietzsche was showing signs of psychosis fuelled by his elated mood. As a rule, Hayman supports his intimations with quotations from Nietzsche's own letters and accounts of those who knew him. Laudably, he writes with an open mind, anticipating that future research might throw different light on many aspects of Nietzsche's life. Any good biography must always remain in statu nascendi!

There are minor errors e.g. in the names of Julian Robert Mayer or Friedrich Ritschl but these are well compensated by what the book delivers. Hayman also knows his limits and does not indulge in spurious philosophising; neither does he confuse interpretations with facts (as Hollingdale does, for example).

I highly recommend it as an excellent starting point in getting acquainted with Nietzsche-the man. To get to know his philosophy it is best to read Nietzsche direct, perhaps supported by Kaufmann's monograph.
Author Ronald Hayman traces Nietzsche development from brilliant but stubbornly independent student to profound (tho still struggling) philosopher. Much of the change took place while Nietzsche, and famous composer Richard Wagner, held a personal friendship. Nietzsche would say (tho not reported here in this biography) the greatest achievement of his life was his friendship with the Wagner's. Nietzsche would later grow critical of the philosophy behind the music, writing at least one book that was critical of Wagner. Once, Nietzsche sets a manuscript of a rival composer down on their table saying, 'now there is a real composer'. Wagner pretends to be offended. When discussing Nietzsche later among other friends, Wagner says his problem must be that 'he masterbates too frequently'. The author places the context inside of a tat between the two men, however, I suspect Wagner is being serious. The Wagners would always seek out Nietzsche's friendship, tho Nietzsche became distant from them. According to Hayman both parties had mostly kind things to say of each other in private conversations. In the later portions of his life Nietzsche drew comfort from music. When caregivers were asked what kind of music he listened to the response was 'mostly Wagnerian'.

At times it appears as though Richard Wagner and his wife, Cosima, were humoring young Nietzsche. His Advise to Nietzsche would be, 'find a rich girl and get married'. Later, when Nietzsche, 38, is in an open love triangle with a young student far from her home in Russia, Lou Salome, it appears Nietzsche and his friend, Paul Ree, also courting the young girl, it appears they may be humoring her. Even though I suspect both were humoring Salome, trying to make her feel better, it's possible one of them might have married her if she had accepted. Though Salome and Nietzsche were in a platonic relationship he allegedly proposed to her by saying he wanted to protect her honor and her good name. For all his controversial writings, he only became concerned he might lose his pension over the appearance of this affair, apparently. His sister Elizabeth didn't like Salome or approve. He's known to have proposed to two women in total both of whom turned him down.

We sometimes hear about welfare causing dependency. . . but could Nietzsche have desired the life of his friend Wagner? Perhaps he felt (unconsciously) that Wagner's life, as a thinker and artist, was within his grasp? Nietzsche was the more well-read or educated of the two. The pivotal moment of Nietzsche's life seems to be when, just before the publication (it was at the printing press) of his first major book 'Human, All Too Human, a Book for Free Spirits' he quits his job as a university professor, taking a medical disability pension, and seemingly, dedicating himself to being a professional author. None of his books would sell over a hundred copies, during most of his life, and he ends up living in relative poverty. One of his ambitions, and he lives most of his life in unheated boarding rooms, is to afford a room facing the rising sun and it's relative warmth. His pension (for only 8 years of teaching) was nearly as large as his previous salary, though it would never substantially raise. In many ways he seems to have lived quite well. He was able to afford many doctors (for his endless, most likely psychosomatic, illnesses). He often traveled to different cities all across Europe.

This book was quite interesting for it's portrayal of the day to day life of Nietzsche and his friends. The book easily earns 5 stars from me though I do not recommend it. There must be better books covering day to day life in Romantic Europe and others that go into greater detail into Nietzsche's philosophy.

On occasion in the book (if not throughout) Hayman observes Nietzsche from the vantage point of a Freudian mindset or belief system. Hayman notes that both Freud and Jung felt Nietzsche's mental illness was brought on by repressed homosexuality.

There's incredible detail into Nietzsche's life: nearly every day his location and activities seem to be known. There's even a discussion of what he ate on certain days. There were a couple of points where I questioned the authors motives (there was a fair amount of emphasis on Nietzsche's anti-racism). At the point (and it may have been about the same place in the book) the author discusses the contents (and the color) of his sock drawer, I think it was, the book had me wanting to scan back to glance at the copyright page (which I literally didn't need to do). I don't expect this would be the reaction of most readers but I do suspect the author may have been going for some kind of reaction here.

Much of what Nietzsche and his friends would say is across the border of pompous, but perhaps 'carefree' is the better word to use? One can almost sense his sister and mother sacrificed for Nietzsche yet, tho there's no sense of it, most likely they were the ones who severely traumatized him too. I was reading another author recently who wrote, "How do women manage to instill in men this sense of pride and superiority that inspires them to ever greater achievements"?

I would call Nietzsche a 'realist'. He would claim even christian piety was in fact selfishness. Even our goodness, was evil, "false humility prompted by covert vanity". That our love for others, and our children, is really a love of ourselves. He would reverse sayings in the bible. Perhaps he was the first 'deconstructionist', taking the new, negative philosophy to a ridiculous extreme.

Nietzsche writes, 'the evolution of language had been determined by the dominant groups, who had used their name-giving prerogative to glorify themselves and their qualities, while denigration those of other groups. 'Good' had been cognate with noble, 'bad' with plebeian". Nietzsche is actually in favor of a return to this, seeing ancient Greek culture as superior to our own and saying that Christianity had ennobled weakness and restraint instead. We're quite unchristian, today, yet 'victim' groups do push this same Christian agenda? Wealth equals dishonesty, etc? Might Nietzsche's ideas be compatible with Christianity? At least it's idea of original sin and Nietzsche's understanding of human selfishness?

Nietzsche was only concerned with reforming the upper classes? He was pleased when another writer referred to his work as "aristocratic radicalism". Nietzsche wrote in a time when class divisions where extreme and he studied ancient times where even slavery was considered a prerequisite for civilization. Of course we live in a time now where people don't seem to look up to or emulate the upper class at all.

One reviewer writes, of Beyond Good and Evil, "Imagine sitting down and simply writing out every random thought that comes to mind. That is this book -congratulations- you are now a world-famous philosopher!" Some of what Nietzsche says is just word play, some of it I don't understand, some of what he says about the human condition is very profound. Sigmund Freud (who the author claims learned from Nietzsche) writes, 'Nietzsche achieved a degree of introspection never achieved by anyone else and never likely to be achieved again'. It's said of the Marque De Sade, 'No souls has ever been so free'. The divine Marque, Nietzsche the prophet? Hayman did biographies of both Nietzsche and De Sade. Camille Paglia claimed De Sade's work was actually a kind of self-parody. That he was warning us. The 'libertines' in his stories would engage in greater and greater acts of sadism. Reality has proved the opposite. There's greater interest today in it's opposite?

Nietzsche is often called a 'moralist' a word normally used in the last Century to describe Christians and normally used in a derogatory manner. Apparently, he felt popular belief in the afterlife imbued the present with a sense of meaninglessness, yet the 'death of God' also led to nihilism and loss of meaning (evil?). Some say his criticism of Christianity was meant to produce a better morality. That he was trying to create a better world. The (always noble) Nietzsche certainly grew into being a kind man. Nietzsche never completed his final work 'Reevaluation of all values' only finishing the first part 'The Anti-Christ' before descending into madness. Critic Harold Bloom felt he may have been leading to an as yet undiscovered philosophy.

Ronald Hayman writes, "no previous explanation of laughter had been as plausible as Nietzsche's is. After centuries of conditioning to extreme danger, the human animal reacts with exhilaration to an abrupt transition from fear to reassurance. The tragic phenomenon is the opposite - a transition from exuberance to fear. We also take pleasure in nonsense, when experience is harmlessly transformed into it's opposite".

Though Nietzsche himself was arguably on the political right, it's surprising those on the right haven't done more to tie his more subversive ideas to Nazism to discredit them. But those on the right are pretty silent about everything but 'low taxes'. The last person (on the right) to effectively criticize another was probably Joe McCarthy. Philosopher Bertrand Russell claimed Nietzsche was "vulgar" and a "megalomaniac" his ideas being a precursor of the Nazis and fascists. Author Alan Bloom claimed (as part of what seemed like a series of backhanded-compliments) that Nietzsche is the single most important figure to study when examining our own modern era. Bloom's statements can be found on a video about Nietzshce posted on YouTube.

Nietzsche's works began to get some positive reviews in German newspapers after Beyond Good and Evil although most of the reviews were negative. The Bern newspaper wrote of Beyond Good and Evil, "intellectual explosives, like the other kind, can be very useful. . . . But it is as well to put up a warning sign where they are being stored: 'There is dynamite here'." According to Hayman, Nietzsche underlined the phrase dynamite in the review and asked his friend Malwida Von Meysenbug not to read the book, saying "Let us assume that people will be permitted to read it in about the year 2000".

Might Nietzsche have been some kind of provocateur, actually in service of the church and establishment? Nietzsche himself suggests this, writing in a letter, "It is not at all necessary or even desirable to side with me; on the contrary, a dose of curiosity, as if confronted with some unfamiliar plant, and an ironic sense of resistance would be an incomparably more intelligent position to adopt". His publisher (Heinrich Koselitz) would use the pen name 'Peter Gast' on all of his works.

Two of his friends felt he was faking his mental illness late in life. The physician recording his death felt Nietzsche had symptoms consistent with brain damage brought on by syphilis. I should admit, I have only a superficial understanding of Nietzsche's philosophy, and probably will never know what he was really trying to accomplish, but myself, I go against 'intelligence' and kind of favor Hayman's interpretation here, or what Hayman has laid out here. I don't know, but perhaps Nietzsche meant (much) of what he said, and mental illness (perhaps exacerbated by other illness) led to his demise.
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