Nietzsche: Writings from the Late Notebooks (Cambridge Texts in the History of Philosophy) by Friedrich Nietzsche (PDF)

Description

This volume offers, for the first time, accurate translations of a selection of writings from Nietzsche’s late notebooks, dating from his last productive years between 1885 and 1889. Many of them have never before been published in English. They are translated by Kate Sturge from reliable texts in the Colli-Montinari edition, and edited by RÜdiger Bittner, whose introduction analyzes them in the context of Nietzsche’s philosophy as a whole. This volume will be widely welcomed by all those working in Nietzsche studies.

User’s Reviews

Editorial Reviews: Book Description This volume offers new and accurate translations of a selection of Nietzsche’s late writings. About the Author Rüdieger Bittner is Professor of Philosophy at the University of Bielefeld and author of Doing Things for Reasons (OUP 2001).Kate Sturge is a freelance translator and a visiting lecturer at City University, London.

Reviews from Amazon users which were colected at the time this book was published on the website:

⭐All the other reviewers have it pretty much right.I put off buying this volume for years. I didn’t know who this Kate Sturge was, but figured just another feminist academic trying to ‘claim’ Nietzsche and pad her résumé by joining the Nietzsche mill.. Turns out I was correct, as her CV makes clear:”Sturge, K. (2004) “The Alien Within”: Translation into German during the Nazi Regime, Munich: iudicium.Sturge, K. (2007) Representing Others: Translation, Ethnography and the Museum, Manchester: St Jerome.Rundle, C. and K. Sturge (eds) (2011) Translation under Fascism, Basingstoke: Palgrave Macmillan.”Another woman in love-hate with the dark, dark times before feminism took over the schools.There’s also the carefully cherry-picked subject matter as reflected in the index. No entries for ‘women’ or ‘Jews’, for example, in fact very few specific cultural references at all, which is likely by design; making Nietzsche a “safe space”, as they like to put it.Further, though I knew this would be the same material as in ‘The Will to Power’, I was surprised by just how much was repeated. Far less than half of these notes are previously untranslated. In fairness, this is noted in the translator’s foreword.Those criticisms aside, I must say that Sturge is actually a good translator, and not without an eye for Nietzsche’s subtlest thoughts. I learned German years ago specifically to read the Nachlass on my own, and she has a knack for Nietzsche’s style and precision. The translation is quite straightforward, neither over-modern or archaizing. Some barbarisms like “it’s not”, but otherwise this is a very readable addition the Nietzsche corpus.As Alaric notes, the introduction is snide and basically worthless. The best introduction to Nietzsche is still Hollingdale’s in his translation of ‘Zarathustra’, which manages very deftly to affirm and refute Nietzsche at once.Finally, I have to wonder what sort of person this Kate Sturge is. How does someone who is obviously a product and proponent of establishment leftism come away from translating Nietzsche’s deepest ideas still comfortable in that worldview? was she changed at all by the experience, or was it all run through the usual process of leftist rationalization, and if expressed, how would that go?

⭐Kate Sturge’s translations are competitive with Hollingdale’s, and her rendering of the textual emphases are quite effective; it’s a shame she was not contracted to translate the rest of FN’s published works starting from where Hollingdale left off for the Cambridge series.The editor’s introduction is academic on par with Maudmarie Clark. It is less helpful than useful, and less useful than accurate: it amounts to a smug repudiation of the WTP, and gloats at FN’s ‘failure’ to translate it into a ‘consistent’ epistemological-ontological account. Skip it. It can only prejudice a beginner, and those familiar with the material will likely find it to be much ado on next to nothing in terms of thought.The other reviews are mostly correct regarding the lack of citations as to which passages appeared in the WTP. A non-Kaufmann interfered, existentialised (read: bastardized) translation is much appreciated by this reviewer though. And the excuse for leaving out comments on women is a thoroughly stupid move, not a single thought towards regarding ‘them’ as an ideogram for Romanticism-Christianity-Socialism ect. and instead following their knee-jerk bourgeois reactions to guide editorial selection.In short: great translation, reasonable selections of the otherwise yet to be translated into English Nachlass, facile and haughty introduction, access to specifics on Order Of Rank, detailed groundwork for BGE-GOM-AC-TW, and crucial political-economy questions, including those of ‘breeding’. A great read and stimulating material, with some minor objections.

⭐Great text, but I have a question for anyone who is in the know. What do the citation numbers refer to?

⭐Modern readers are so picky in what they are willing to read that it is amazing so much has been picked from Nietzsche’s late notebooks for our consideration. I even found something that I thought was good because it conforms entirely with my own way of thinking, when I am not thinking about women and Germans.Just checking in WRITINGS FROM THE LATE NOTEBOOKS, which only has 2 pages mentioned in the index for superman, the idea seemed to apply to anyone whom Nietzsche did not consider part of the herd. It came up in his consideration of beauty:The beautiful exists as little as does the good, the true. Each separate case is again a matter of the conditions of preservation for a particular kind of man: thus the value feeling of the beautiful will be aroused by different things for the man of the herd and for the exceptional and super-man. (p. 202).Generally Nietzsche associates the superman with the secretion of a luxurious surplus from mankind, rather like Marx’s theory of capitalists living off the surplus value of factory labor made possible by whoever owns the factory. For Nietzsche, the superman is only a metaphor for a stronger species, a higher type. To quote:To show that an ever more economical use of men and mankind, a `machinery’ of interests and actions ever more firmly entwined, necessarily implies a counter-movement. I call this the secretion of a luxurious surplus from mankind, which is to bring to light a stronger species, a higher type, the conditions of whose genesis and survival are different from those of the average man. As is well known, my concept, my metaphor for this type is the word `superman’. (p. 177).That first path, which can now be perfectly surveyed, gives rise to adaptation, flattening-out, higher Chinesehood, modesty in instincts, contentment with the miniaturization of man — a kind of standstill in man’s level. Once we have that imminent, inevitable total economic administration of the earth, mankind will be able to find its best meaning as a piece of machinery in the administration’s service: as a tremendous clockwork of ever smaller, ever more finely `adapted’ cogs; as an ever-increasing superfluity of all the dominating and commanding elements; as a whole of tremendous force, whose individual factors represent minimal forces, minimal values. Against this miniaturisation and adaptation of men to more specialised usefulness, a reverse movement is required — the generation of the synthesising, the summating, the justifying man whose existence depends on that mechanisation of mankind, as a substructure upon which he can invent for himself his higher way of being . . . (p. 177).Just as much, he needs the antagonism of the masses, of the `levelled-out’, the feeling of distance in relation to them; he stands upon them, lives off them. The higher form of aristocratism is that of the future. — In moral terms, this total machinery, the solidarity of all the cogs, represents a maximum point in the exploitation of man: but it presupposes a kind of men for whose sake the exploitation has meaning. Otherwise, indeed, it would be just the overall reduction, value reduction of the human type — a phenomenon of retrogression in the grandest style. (p. 177).It can be seen that what I’m fighting is economic optimism: the idea that everyone’s profit necessarily increases with the growing costs to everyone. It seems to me that the reverse is the case: the costs to everyone add up to an overall loss: man becomes less — so that one no longer knows what this tremendous process was for. A `What for?’, a new `What for? — that is what mankind needs. . . (pp. 177-178).

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