Talk:Übermensch

"At its best, American individualism is not about the aggrandizement of the self or the acquiescent assumption that everybody simply has a right to think what they want. Rather, it stresses that our convictions are our own, and should be held as seriously as any other possessions. Or, as Nietzsche imagined philosophers would one day say, “ ‘My judgment is my judgment’: no one else is easily entitled to it.”

Well if the latter part of the paragraph above is not individualism, self aggrandizement and everyone's right to think what they want then I don't know what is. The second half of the paragraph is a confirmation of the first

Alexander Star, "The Overman" (2012) (*formerly heading in "Nietzsche" article; add here now?)

Alexander Star, in "What Friedrich Nietzsche Did to America" by Alexander Star, in The New York Times (13 January 2012) a review of American Nietzsche : A History of an Icon and His Ideas (2012) by Jennifer Ratner-Rosenhagen; the review was later presented as "The Overman" in Sunday Book Review (15 January 2012)

• In 1889, when Friedrich Nietzsche suffered the mental collapse that ended his career, he was virtually unknown. Yet by the time of his death in 1900 at the age of 55, he had become the philosophical celebrity of his age. From Russia to America, admirers echoed his estimation of himself as a titanic figure who could alter the course of history: “I am by far the most terrible human being that has existed so far; this does not preclude the possibility that I shall be the most beneficial.” His origins were humble for the role. ... Suffering from violent migraines, Nietzsche resigned his academic post when he was 34 and began the life of a little-heeded nomad-­intellectual in European resorts. With escalating intensity, he issued innovative works of philosophy that challenged every element of European civilization. He celebrated the artistic heroism of Beethoven and Goethe; denigrated the “slave morality” of Christianity, which transfigured weakness into virtue and vital strength into sin; and called on the strong in spirit to bring about a “transvaluation of all values.” The “higher man” — or as Nietzsche sometimes called him, the “overman” or “Übermensch” — did not succumb to envy or long for the afterlife; rather he willed that his life on earth repeat itself over and over exactly as it was. In later works, Nietzsche wrote with continued brilliance and growing megalomania of his disdain for the common “herd,” the dangers of nihilism and the possibility that the will to power is the “Ur-fact of all history.” He spent his last stricken decade in the care of his mother and then his sister, a fervent anti-Semite who would put him in good standing with the German nationalists he despised.
  As Nietzsche faltered, his writings began to spread. Small circles of European radicals, literary aristocrats and misfits styled themselves apprentice Übermenschen, ready to fashion the new values the age demanded. The German aesthete Count Harry Kessler plotted to build a Nietzsche memorial in Weimar with a stadium, a temple and a statue; it would, he hoped, effect “the transposition of the personality of Nietzsche into a grand architectural formula” expressing “the unity of lightness, of joy and of power.” But if Nietzsche inspired rapture and devotion, he also puzzled and dismayed. A sickly recluse with impeccable manners, he praised cruelty and strength. He decried Christianity as “a crime against life” even as he claimed that it made man interesting for the first time, and he proposed that everything we know is merely a partial “perspective knowing” even as he composed some of the most categorical remarks ever made: “God is dead”; “It is only as an aesthetic phenomenon that existence and the world are eternally justified”; “There are no facts, only interpretations.”

• While Nietzsche's early readers took him as an antidote to Americanism, that did not mean they saw him as a representative German. Believing that his ancestors were Polish aristocrats known as Niezky, some attributed his thinking to “Slavic emotionalism.” All that changed in 1914, with the start of what a British newspaper called the “Euro-Nietzschean war.” The philosopher of personal liberation was transformed into a proto-storm trooper who believed might makes right and welcomed the sinister rise of the Teutonic “blond beast.” ... If Nietzsche’s image reached its nadir during the Second World War, when Hitler presented Mussolini with a bound edition of his works and the historian Crane Brinton wrote a book asserting he would have been “a good Nazi,” a resurrection was soon to come. The German émigré and Princeton professor Walter Kaufmann almost single-handedly revived his standing with his many translations and forceful reminder that Nietzsche hated anti-Semites and German nationalists as well as woolly-headed romantics. Kaufmann's Nietzsche was a late flower of the Enlightenment, a tough-minded rationalist with the courage to face the Darwinian revelation that there is no purpose to nature or to our existence. The true task of the overman was to overcome himself, not others, and to do so by sculpturing his impulses and thoughts and inheritances into a willed unity that could be called “style.”

• One can show that Emerson anticipated many of Nietzsche’s most famous utterances. There is a direct line from Emerson’s “oversoul” to the “overman.” Several decades before Nietzsche wrote, “What does not kill me makes me stronger,” Emerson wrote, “In general, every evil to which we do not succumb, is a benefactor.” More profoundly, Emerson foreshadowed Nietzsche's concern with the ubiquity of flux and power, and the value of overcoming the past. “Life only avails,” Emerson once wrote, “not the having lived. Power ceases in the instant of repose; it resides in the moment of transitions from a past to a new state.”

• In every generation Nietzsche finds admirers who blur his message with that of Aleister Crowley, the Nietzsche-reading occultist who wrote, “Do what thou wilt shall be the whole of the law.”
  If Nietzsche was terrible, was he also beneficial? In a 1985 book “Nietzsche: Life as Literature,” the Princeton philosopher Alexander Nehamas argued that Nietzsche's perspectivism does not imply that all beliefs are equally valid but that “one’s beliefs are not, and need not be, true for everyone.” On this reading, to fully accept a set of beliefs is to accept the values and way of life that are bound up with it, and since there is no single way of life that is right for everyone, there may be no set of beliefs that is fit for everyone. At its best, American individualism is not about the aggrandizement of the self or the acquiescent assumption that everybody simply has a right to think what they want. Rather, it stresses that our convictions are our own, and should be held as seriously as any other possessions. Or, as Nietzsche imagined philosophers would one day say, “ ‘My judgment is my judgment’: no one else is easily entitled to it."

Biohistorian15 (talk) 10:36, 31 March 2024 (UTC)