Humain, trop humain

by Friedrich Nietzsche, A.M. Desrousseaux (Translator), H. Albert (Translator)

Edition enrichie (Introduction, notes, index et bibliographie)

Humain, trop humain, avec ses deux continuations, est le monument commémoratif d'une crise. Je l'ai intitulé : un livre pour les esprits libres, et presque chacune de ses phrases exprime une victoire ; en l'écrivant, je me suis débarrassé de tout ce qu'il y avait en moi d'étranger à ma vraie nature. Tout idéalisme m'est étranger. Le titre de mon livre veut dire ceci : là où vous voyez des choses idéales, moi je vois... des choses humaines, hélas ! trop humaines ! [...] On trouvera ce livre sage, posé, parfois dur et ironique. On dirait qu'un certain « intellectualisme » au goût aristocratique s'efforce constamment de dominer un courant de passion qui gronde par en dessous.
Friedrich Nietzsche.

Commencé en 1876, et achevé au début de 1878, le premier livre de Humain, trop humain, qui comporte 638 aphorismes, a été pour l'essentiel dicté à Peter Gast, alors étudiant à Bâle. Il paraîtra le 30 mai 1878, pour saluer le centième anniversaire de la mort de Voltaire, « l'un des plus grands libérateurs de l'esprit ». Le second livre contient deux écrits distincts, Opinions et sentences mêlées et Le Voyageur et son ombre, qui seront quant à eux publiés l'un en 1879 et l'autre en 1880. Nietzsche s'est désormais libéré des influences qui pesaient sur lui et son radicalisme trouve enfin son expression la plus ferme. Il pourfend la métaphysique traditionnelle, affronte le problème de l'éthique, développe sa critique du christianisme, renforce sa réflexion sur l'art et aborde des sujets aussi divers que le mariage, la femme, les rapports humains, la violence entre les hommes...

Révision de la traduction, notes et commentaires par Angèle Kremer-Marietti.

Genres: Philosophy, Nonfiction, Classics, German Literature, Psychology, Essays, 19th Century

514 pages, Kindle Edition

First published January 1, 1878

About the author

Friedrich Wilhelm Nietzsche was a German classical scholar, philosopher, and critic of culture, who became one of the most influential of all modern thinkers. He began his career as a classical philologist before turning to philosophy. He became the youngest person to hold the Chair of Classical Philology at the University of Basel in 1869 at the age of 24, but resigned in 1879 due to health problems that plagued him most of his life; he completed much of his core writing in the following decade. In 1889, at age 44, he suffered a collapse and afterward a complete loss of his mental faculties, with paralysis and probably vascular dementia. He lived his remaining years in the care of his mother until her death in 1897 and then with his sister Elisabeth Förster-Nietzsche. Nietzsche died in 1900, after experiencing pneumonia and multiple strokes.
Nietzsche's work spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Prominent elements of his philosophy include his radical critique of truth in favour of perspectivism; a genealogical critique of religion and Christian morality and a related theory of master–slave morality; the aesthetic affirmation of life in response to both the "death of God" and the profound crisis of nihilism; the notion of Apollonian and Dionysian forces; and a characterisation of the human subject as the expression of competing wills, collectively understood as the will to power. He also developed influential concepts such as the Übermensch and his doctrine of eternal return. In his later work, he became increasingly preoccupied with the creative powers of the individual to overcome cultural and moral mores in pursuit of new values and aesthetic health. His body of work touched a wide range of topics, including art, philology, history, music, religion, tragedy, culture, and science, and drew inspiration from Greek tragedy as well as figures such as Zoroaster, Arthur Schopenhauer, Ralph Waldo Emerson, Richard Wagner, Fyodor Dostoevsky, and Johann Wolfgang von Goethe.
After his death, Nietzsche's sister Elisabeth became the curator and editor of his manuscripts. She edited his unpublished writings to fit her German ultranationalist ideology, often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism. 20th-century scholars such as Walter Kaufmann, R.J. Hollingdale, and Georges Bataille defended Nietzsche against this interpretation, and corrected editions of his writings were soon made available. Nietzsche's thought enjoyed renewed popularity in the 1960s and his ideas have since had a profound impact on 20th- and early 21st-century thinkers across philosophy—especially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism—as well as art, literature, music, poetry, politics, and popular culture.

Reviews

[Glenn Russell · Rating 5 out of 5]

There are many generalizations and sweeping judgments made about Nietzsche and his philosophy. I find such remarks next to useless. For me, there is only one way to approach Nietzsche – read each paragraph and maxim and aphorism slowly and carefully and arrive at my own conclusions after seeing how his words apply to my own life. As by way of example, below are several of his shorter aphorisms from this book coupled with my comments.

“FROM CANNIBAL COUNTRY – In solitude the lonely man is eaten up by himself, among crowds by the many. Choose which you prefer.” ---------------- I’ve spent many hours in solitude, sometimes days or even weeks at a time. For me, solitude is pure gold: to live within, to mediate, to relax into the core of one’s body and inner light is most refreshing, a sheer joy, anything but an experience of being lonely. Matter of fact, any feelings of loneliness quickly poisons one’s solitude. If you feel lonely, perhaps it’s time to slow down and take a serious account of your life.

“AGAINST THE DISPARAGERS OF BREVITY – A brief dictum may be the fruit and harvest of long reflection. The reader, however, who is a novice in this field and has never considered the case in point, sees something embryonic in all brief dicta, not without a reproachful hint to the author, requesting him not to serve up such raw and ill-prepared food.” ---------------- I enjoy 800 page novels but I also enjoy reading aphorisms. The shorter, the better. Sometimes, one, two or three sentences is all that’s needed to spark probing reflection and sincere consideration.

“DEBAUCHERY – Not joy but joylessness is the mother of debauchery.” --------------- I recall college drinking parties with lots and lots of beer and hard liquor, where everyone drank themselves into numbness and a drunken stupor. Those memories are like a distant bad dream. Fortunately, it only took a party or two for me to realize that wasn’t my scene. I started practicing yoga and meditation and have had the good fortune to experience great joy for many years as a direct result of this practice.

“KNOWING HOW TO WASH ONESELF CLEAN – We must know how to emerge cleaner from unclean conditions, and, if necessary, how to wash ourselves even with dirty water.” ---------------When I encounter ugliness, whether in people or in my surroundings, I try to use such ugliness as a sting, a reminder to cherish experiences of kindness and beauty.

“THE FARCE OF MANY INDUSTRIOUS PERSONS - By an excess of effort they win leisure for themselves, and then they can do nothing with it but count the hours until the tale is ended.” -------------------- I recall Joseph Campbell relating how many workaholics and professionals spend many years climbing the ladder but when they get to the top they realize they are leaning against the wrong wall. From my own experience, I’ve had a couple professional careers but I’ve always enjoyed weekends more than weekdays. I think Nietzsche hits the bulls-eye here: If you are at a loss when you spend time away from your work-a-day world, ask yourself if you are really living life from your own creative and spiritual depth.

“SIGNS FROM DREAMS - What one sometimes does not know and feel accurately in waking hours whether one has a good or a bad conscience as regards some person is revealed completely and unambiguously by dreams.” --------------------- I just finished ‘The Kindly Ones’ by Jonathan Littell where the main character recalls his life as a Nazi SS officer when he had a series of vivid, horrific, hellish dreams. However, he refused to listen carefully to what he dreams were telling him; if he did, he probably wouldn’t have continued to engage in twisted, perverted practices and a number of senseless murders. For myself, for years I’ve kept a dream journal and practiced lucid dreaming. Most fruitful for self-discovery.

Since this is a review of one of Nietzsche’s books, Nietzsche gets the last word. And since we are all readers of books here, I thought this maxim most appropriate:
“A GOOD BOOK NEEDS TIME – Every good book tastes bitter when it first comes out, for it has the defect of newness. Moreover, it suffers damage from its living author, if he is well known and much talked about. For all the world is accustomed to confuse the author with his work. Whatever of profundity, sweetness, and brilliance the work may contain must be developed as the years go by, under the case of growing, then old, and lastly traditional reverence. Many hours must pass, many a spider must have woven its web about the book. A book is made better by good readers and clearer by good opponents.”

[فرشاد · Rating 5 out of 5]

این کتاب، هدیه ایست به جان‌های آزاده، آن کس که پاسخ معمای رهایی خویش را یافته و برای آن کس که میخواهد متولد شود. این کتاب، هدیه ای‌ست به روحی که می‌خواهد رادیکال باشد. نیچه، جان‌های آزاده را این‌گونه معرفی میکند:

"کسی دارای یک جان آزاده است که اندیشه او با آنچه که جامعه از او انتظار دارد، متفاوت باشد. در این صورت جان‌های اسیر، او را به این دلیل که سرچشمه اصول آزادانه‌اش، یا به علت میل شدید به مطرح شدن است، یا با اخلاقیات دربند آنها همخوانی ندارد سرزنش می‌کنند. اما در این‌جا آن پلیدی سخن می‌گوید که خود به آن‌چه می‌گوید باور ندارد.
در عمق وجود جان آزاده اهمیت ندارد که عقایدش درست باشد یا خیر. بلکه او کاری بزرگ‌تر را انجام می‌دهد، یعنی جدایی از رسوم معمول و عرف جامعه. حتی اهمیت ندارد که او در راهش موفق باشد یا نه. زیرا معمولا حقیقت یا جان حقیقت‌پژوه همراه اوست."

حال، از فلسفه درس می‌گیرم و در برابر بلندای با شکوه این کتاب، و نویسنده‌ی آن، سکوت اختیار می‌کنم. زیرا همان‌گونه که می‌گویند، گاهی تنها با سکوت میتوان همچون یک فیلسوف، به فلسفه ادای احترام کرد.

[Bradley · Rating 5 out of 5]

Probably my favorite book by Nietzsche excluding Thus Spoke Zarathustra. If you love aphorisms that pack a punch then this will be right up your alley. Not a laborious read like some "treatise" philosophy, but witty, controversial, eloquent, and brutally honest.
My favorite aphorism - "Life consists of rare individual moments of the highest significance and countless intervals in which at best the phantoms of those moments hover over us. Love, spring, a beautiful melody, the mountains, the moon, the sea - they speak truly to our heart only once: if they ever do in fact find speech. For many people never experience these moments at all but are themselves intervals and pauses in the symphony of real life." (#586) So beautiful! Should be studied alongside Shakespeare. Breathtaking.

[ZaRi]

وقتی تصمیم می گیری یک احساس را به سرانجامی به نام " ازدواج " برسانی، اولین حرکت مفید این است که از خودت بپرسی :
" آیا واقعاً باور داری که تا سنین پیری از سخن گفتن با این زن، لذت
خواهی برد ؟ "
" سخن گفتن " و نه " همخوابگی " !
تمامی مسائل دیگر در ازدواج موقت و گذرا است.
تا زمانی که دو نفر حرفی برای گفتن و گوشی برای شنیدن دارند، می شود به عمر ارتباطشان امید داشت ...

[Jason · Rating 4 out of 5]

The Nietzsche of his middle period is, in my view, the best, before his mental breakdown. There is less of the crazed polemic in this work than, say, in Ecce Homo, Zarathustra, or Twilight of the Idols, although Nietzsche, being Nietzsche, never takes prisoners in his attacks. Still, there is a good deal of thoughtful reflection on philosophy, culture, religion, family, and marriage that are worth considering.

[Lady Jane · Rating 5 out of 5]

Allegedly, Nietzsche wrote this piece after he broke his friendship with Wagner, the musician Nietzsche formerly idolized; soon after he began to break away from his fondness for the romanticism of music and art. This shift in attitude is strongly conveyed in this amazing work, Human, All Too Human. As Marion Faber writes in the introduction, "Judging from its sour title, it would certainly be a book which differed from its visionary and utopian predecessors. 'Human, all too human' is kind of a sigh in the face of the intractability of the human material to the projects of human sublimity." Indeed, it is neither a critical judgment of nature nor a defense; it is simply a forthright and unaffected analysis of the human condition and through the ages and stages under various passions and conditions.

“Human, All Too Human” is a collection of 638 aphorisms divided into nine categories in which Nietzsche reveals his observations of human nature and exposes common misunderstandings humans have regarding philosophy, religion, art, morality, society, relationships, men and women.

The book is divided into nine sections: 1) "Of First and Last Things," which deals primarily with ontology, epistemology, and miscellaneous metaphysical concepts. 2) "On the History of Moral Feelings," in which the author analyses the emotions and conditions that lead to the inventions and vacillations of morals and man-made rules in the social contract. 3) "Religious Life," in which he describes the different mental states and emotions revolving the human predisposition to inventing deities. 4) "From the Soul of Artists and Writers," in which he cynically critiques the so-called primitive euphoric states that artists and lovers of the arts undergo in this realm. 5) "Signs of Higher and Lower Culture," in which he defines and speculates on the two. 6) "Man In Society," in which he conducts further speculation of man in the social contract. 7) "Woman and Child," which is a collection of aphorisms that relate to the subject of relationships, marriage, and progeny. 8) "A Look At The State," in which Nietzsche describes his views on politics and power. Last but not least, 9) "Man Alone With Himself," in which he meditates and exposes man’s nature as an individual.

One of my favorite parts of the book is found in the first section and it is passage number two. In this passage, Nietzsche states that the congenital defect of the philosopher is a lack of historical sense. Nietzsche states that “Everything the philosopher asserts is basically no more than a statement about man within a very limited time span…. They will not understand that man has evolved, that the faculty of knowledge has also evolved, while some of them even permit themselves to spin the whole world from out of this faculty of knowledge…. The philosopher sees ‘insticts’ in present-day man, and assumes that they belong to the unchangeable facts of human nature, that they can, to that extent, provide a key to the understanding of the world in general. This entire teleology is predicated on the ability to speak about man of the last four thousand years as if he were eternal, the natural direction of all things in the world from the beginning. But everything has evolved; there are no eternal facts, nor are there any absolute truths. Thus historical philosophizing is necessary henceforth, and the virtue of modesty as well.” This is very significant not only to the entire branch of metaphysics, but also as an introduction to the book because Nietzsche admits that in the human condition that he has in common with the rest of us, even the most seemingly insightful speculations are based only on what we can see of the iceberg—namely, only about as far back as four thousand years from which we have found some evidence. The rest of our history is merely suspicion and nobody can possibly ascertain what the behaviors and thoughts were back then. Worse even, that most people do not even study the history that is available to us, and judge everything based on the even shorter time span that they know--- which can be a couple of centuries, or not even that; the simple-minded unread judge only by their own time period. In conclusion to this realization, one must accept that there are no absolute truths, for the “truths” do not last more than a few centuries, at most. They always change along with human whim and evolution of the mind and taste.

One of my favorite sections is the last one, "Man Alone With Himself," because Nietzsche provides insightful musings on the natural state of the individual and his motives, psychology, etc. Some of my favorite passages are as follows:

483

"Enemies of truth: Convictions are more dangerous enemies of truth than lies."


484

"Topsy turvy world: We criticize a thinker more sharply when he proposes a tenet that disagreeable to us; and yet it would be more reasonable to do this when we find his tenet agreeable."


489

"Not too deep: People who comprehend a matter in all its depth seldom remain true to it forever. For they have brought its depths to the light; and then there is always much to see about it that is bad."

490

"Idealists' delusion: All idealists imagine that the causes they serve are significantly better than the other causes in the world; they do not want to believe that if their cause is to flourish at all, it needs exactly the same foul-smelling manure that all other human undertakings require."

492

"The right profession: Men seldom endure a profession if they do not believe or persuade themselves that it is basically more important than all others. Women do the same with their lovers."

509

"Everyone superior in one thing: In civilized circumstances, everyone feels superior to everyone else in at least one way; this is the basis of the general goodwill, inasmuch as everyone is someone who, under certain conditions, can be of help, and need therefore feel no shame in allowing himself to be helped."

537

"Value of a profession: A profession makes us thoughtless: therein lies its greatest blessing. For it is a bulwark, behind which we are allowed to withdraw when qualms and worries of a general kind attack us."

599

"The age of arrogance: The true period of arrogance for talented men comes between their twenty-sixth and thirtieth year; it is the time of first ripeness, with a good bit of sourness still remaining. On the basis of what one feels inside himself, one demands from other people, who see little or nothing of it, respect and humility; and because these are not at first forthcoming, one takes vengeance with a glance, an arrogant gesture, or a tone of voice. This a fine ear and eye will recognize in all the products of those years, be their poems, philosophies, or paintings and music. Older, experienced men smile about it, and remember with emotion beautiful time of life, in which one is angry at his lot of having to be so much and seem so little. Later, one really seems to be more-- but the faith in being much has been lost, unless one remain throughout his life vanity's hopeless fool."

I enjoyed aphorisms from many other sections as well.

From 18

"The first stage of logic is judgment, whose essence consists, as the best logicians have determined, in belief. All belief is based on the feeling of pleasure or pain in relation to the feeling subject. A new, third feeling as the result of two preceding feelings is judgment in its lowest form."

From 70

"How is it that every execution offends us more than a murder? Is it the coldness of the judges, the painful preparations, the understanding that a man is here being used as a means to deter others. For guilt is not being punished, even if there were guilt; guilt lies in the educators, the parents, the environment, in us, not in the murderer-- I am talking about the motivating circumstances.

87

"Luke 18:14, improved: He who humbleth himself wants to be exalted."

102

"'Man always acts for the good:' We don't accuse nature of immorality when it sends us a thunderstorm, and makes us wet: why do we call the injurious man immoral? Because in the first case, we assume necessity, and in the second a voluntarily governing free will. But this distinction is in error. Furthermore, even intentional injury is not called immoral in all circumstances: without hesitating, we intentionally kill a gnat, for example, simply because we do not like its buzz; we intentionally punish the criminal and do him harm, to protect ourselves and society. In the first case it is the individual who does harm intentionally, for self-preservation or simply to avoid discomfort; in the second case, the state does the harm. All morality allows the intentional infliction of harm for self defense; that is, when it is a matter of self-preservation! But these two points of view are sufficient to explain all evil acts which men practice against other men; man wants to get pleasure or resist unpleasure; in some sense it is always a matter of self-preservation. Socrates and Plato are right: whatever man does, he always acts for the good; that is, in a way that seems to him good (useful) according to the degree of his intellect, the prevailing measure of his rationality."


There are so many more passages that I underlined and that I deemed worth sharing. However, if I were to share all of my favorite passages, I might as well copy the entire book!

[Sadra Kharrazi · Rating 5 out of 5]

"پیش به سوی دانایی با گام‌های استوار و سرشار از اعتماد! مهم نیست که هستید، خودتان تجربه کنید. ناخشنودی از خویشتن را کناری نهید و خودتان را ببخشایید زیرا درونتان نردبانی است با صد پله که می‌توانید با بالا رفتن از آن به دانایی برسید..."


فکر می‌کنم این‌که نیچه رو فیلسوف شاعر یا شاعر فیلسوف بنامیم واقعا کم‌لطفیه
در کنار این دو، او یک روان‌شناس، جامعه‌شناس، سیاست‌مدار، انسان‌پژوه و یک دین‌پژوهِ قدره
و این کتاب، یعنی انسانی زیاده انسانی، شاید کامل‌ترین و جامع‌ترین اثرش باشه

نیچه روان‌شناس به ما یادآوری می‌کنه که
"ناهماهنگی‌های حل نشده میان شخصیت‌ها و امیال والدین، در سرشت کودک منعکس می‌شود و سرگذشت رنج‌های درونی اون را بنا می‌کند"

نیچه جامعه‌شناس به ما گوشزد می‌کنه که
"در هر حزب، کسی هست که با بیان مومنانۀ اصول حزب، دیگران را به ترک حزب برمی‌انگیزد!"

نیچه سیاست‌مدار می‌گه
"اعتقادات، دشمنان خطرناک‌تری برای حقیقتند تا دروغ‌ها"

نیچه انسان پژوه تاکید می‌کنه که
"بهترین روش برای کمک کردن به کسانی که از پریشانی خاطر رنج می‌برند و بهترین روش آرام ساختن ایشان، ستایش فراوان آنان است"
و نیز
"اشتیاق به برابری هم می‌تواند به به معنای اشتیاق به تنزل دیگران تا سطح خود باشد"

و این دقیقا اون چیزی که مطالعه این کتاب رو جذاب می‌کنه
راجع به همه چیز زندگی صحبت میشه
صحبت‌های واقعا خوندنی و تفکربرانگیز

ولی حیف که آدم هر چی بیشتر بخونه، بیشتر می‌فهمه و درواقع بیشتر نمی‌فهمه...

"اندوه دانش است! آنان که بیشتر می‌دانند باید برای حقیقت محتوم بسیار بگریند..."

[Rachel · Rating 3 out of 5]

Though I really enjoyed this book and love studying the works of Nietzsche, Sartre, and others, I'm reminded of a quote recently use on the Daily Show: "I was once a college sophomore, too".

Quoting this book or carrying it around with you on the bus on your way to work doesn't necessarily transform you into someone with deep, cutting insight into our existentialist situation...nor does it make you the "overman". Remember: We all took the same PHIL 101 classes;)

[AiK · Rating 4 out of 5]

Название соответствует содержанию - 638 философско-психологических мыслей, «афоризмов житейской мудрости» о природе человека, его сущности, сущности понятий, связанных с человеком, их происхождении. Большое внимание он уделяет сну и считает, что из сновидений произошли понятия дух, душа, и даже бог. Соглашусь с его мнением, что надежда – худшее из зол, поскольку она продляет мучения надеющегося.
В этом произведении идет разбор практически всех сторон жизни человека, добра и зла, хорошего и плохого.
Любопытно, что критерием хорошести/нехорошести является нравственность/безнравственность. А нравственность происходит от обычая. Например, у древних греков мщение было в обычае, и хороший человек следует обычаю, независимо от того, как и почему возник обычай. Хорошие люди – каста, плохие люди – масса. Разница в связанности корпоративным чувством. В своих размышлениях Ницше задается вопросом: « Нельзя ли перевернуть все ценности? И, может быть, добро есть зло? А Бог — выдумка и ухищрение дьявола? И, может быть, в последней своей основе все ложно?»
С каждым пунктом Ницше продвигается по всем аспектам человеческого бытия – искусство, религия, мораль, политика, общество, мужчина, женщина, брак. Читателю придется самому решать, в чем прав, в чем неправ Ницше.

[Rêbwar Kurd · Rating 4 out of 5]

در «انسانی، بسیار انسانی» نیچه برای نخستین‌بار از سایه‌ سنگین متافیزیک، هنر، اسطوره و دیونیزوس بیرون می‌زند و گام در قلمرویی می‌گذارد که خودش آن را «روشنگری فردی» می‌نامد. این کتاب آغازگذار نیچه به سوی فلسفه‌ای سرد، تحلیلی و روان‌شناسانه است؛ دیگر خبری از واگنر، از تراژدی یونان و از شور شاعرانهٔ «زایش تراژدی» نیست. در عوض، نویسنده‌ای را می‌بینیم که بی‌رحمانه، گام‌به‌گام، افسانه‌ها را فرو می‌کوبد، خدایان را از عرش پایین می‌کشد و اخلاق را کالبدشکافی می‌کند.

نیچه در این کتاب با سبک خاص خود – پاره‌نوشت‌ها، تأملات کوتاه، ضربه‌هایی تیز و گزنده – به بررسی موضوعاتی چون اخلاق، دین، فرهنگ، علم، دوستی، عشق، تنهایی، و حتی آیندهٔ انسان می‌پردازد. او دیگر آن نیچهٔ شوریده‌حالِ دیونیزوسی نیست؛ اینجا با فیلسوفی مواجهیم که نیش‌دار، مشکوک، و خونسرد به جهان می‌نگرد. «انسانی، بسیار انسانی» محصول دوره‌ای‌ست که نیچه، نه تنها از هنر و اسطوره، بلکه از فلسفهٔ سنتی نیز دل کنده. خودِ کتاب را «برای جان های آزاده » نام‌گذاری کرده، یعنی برای کسانی که جرئت شک کردن در هر حقیقت مقدس را دارند.

در این اثر، اخلاق دیگر فرمانی آسمانی نیست؛ بلکه محصول تاریخ و روان‌شناسی انسان است. عشق، دیگر الهامی رمانتیک نیست؛ بلکه بازی‌ای از غریزه و خودخواهی. دین، دیگر ارتباطی با قدسی ندارد؛ بلکه نیازی روانی‌ست برای معنا دادن به آشوبِ جهان. نیچه اینجا دین را نه فقط نقد، که ریشه‌شناسی می‌کند؛ به‌دنبال خاستگاهِ ترس‌ها، امیدها و توهمات ماست. او ایمان را نه نشانهٔ نور، که نشانهٔ درماندگی می‌داند.

از مهم‌ترین نکات این کتاب، نقد نیش‌دار نیچه به اخلاق مبتنی بر ترحم و خودفریبی‌ست؛ او در بسیاری از جملات، به شکلی مقدماتی، ایده‌هایی را مطرح می‌کند که بعدها در «چنین گفت زرتشت» یا «تبارشناسی اخلاق» شکوفا خواهند شد. مثلاً ایدهٔ «روح آزاد»، «انتقاد از خیر و شر مطلق»، و حتی زمزمه‌هایی از مفهوم ابرانسان.

«انسانی، بسیار انسانی» کتابِ عبور است. عبور از اسطوره به تفکر، از دیونیزوس به روشنگری، از شور به خودآگاهی، از موسیقی به منطق. اما این عبور برای نیچه آسان نیست؛ ردّ اضطراب، شک، و حتی اندوه در بسیاری از پاره‌ها پیداست. این کتاب نه فقط نقد دین و اخلاق، بلکه نوعی درون‌نگری نیز هست؛ نیچه دارد خودش را بازسازی می‌کند، چون از دنیای گذشته‌اش دل‌کنده اما هنوز مقصد آینده را نمی‌بیند.

اگر «زایش تراژدی» نوای نخستین ارکستر طغیان بود، «انسانی، بسیار انسانی» صدای خشک و هشیار کسی‌ست که از مستی بیرون آمده و حالا، با نگاهی سرد اما تیز، به انسان و ضعف‌هایش می‌نگرد. این کتاب، لحظه‌ای‌ست که نیچه برای نخستین‌بار، به‌جای نجات از راه زیبایی، نجات را از مسیر حقیقت‌جویی و ریشه‌یابی اخلاق جست‌وجو می‌کند. و در این مسیر، چیزی جز رهایی فردی نمی‌طلبد. نه از خدا، نه از فلسفه، نه از ملت، نه از عشق. فقط: خود.

[باقر هاشمی · Rating 3 out of 5]

کتاب خوب‌تری می‌بود اگر خوب ترجمه می‌شد.

[Evripidis Gousiaris · Rating 5 out of 5]

Πλούσια θεματολογία που καλύπτει κάθε πτυχή της ανθρώπινης ύπαρξης, γραμμένο με ένα αρκετά προσωπικό Νιτσεϊκό ύφος.
Πράγματι, είναι ένα Ανθρώπινο, πάρα πολύ Ανθρώπινο, βιβλίο.

[Sepehr Rahmani · Rating 3 out of 5]

وقتی کتاب های نیچه رو میخونی، مدام از خودت یک سوال رو میپرسی. نویسنده چجوری این حجم از اطلاعات و نتیجه گیری های درست و منطقی رو تو اون دوران داشته ؟!؟
ولی انصافا برای شخص من مطالعه اثار نیچه خیلی سخت و وقتگیره.

[sologdin · Rating 2 out of 5]

A curious mix, which should be predictable from the gnomic form, about which I have elsewhere recorded my loathing. The form allows little rigorous argument, so mostly it is assertion, sometimes by enthymeme and sometimes by metaphor. That can make for snappy statements, but leaves little room to do actual work.

Anything he says about socialism and gender is just wrong--but not even interestingly wrong, rather traditional objections drawn from unthinking banalities. These sort of wrongnesses do not enhance his reputation as a 'free spirit' (the primary positive figure lauded by these aphorisms) but rather place him firmly within the 'herd' he otherwise deplores--similar to how JL Nancy identifies Heidegger's anti-semitism to be the regurgitated banalities of ancient prejudice. So, for instance, in No. 473, when he states 'Socialism is the visionary younger brother of an almost decrepit despotism, whose heir it wants to be. Thus its efforts are reactionary in the deepest sense,' we see a chain of errors that commences with a silly personification of socialism in general that 'wants' something. This allows him to make up anything insofar as there is no general socialism writing a diary of its desires--all we have are socialist writers describing theirs. Of course no socialist writer is cited for the proposition that its doctrine is rooted in ancient despotism (whether Aristotle's political discussion of the concept, the plain etymological interpretation regarding the head of a private household, or the later Byzantine usage--all of which should be familiar to philologist Nietzsche)--so the assertion hangs around as a vague metaphor, which might be the point (recall elsewhere he argues truth is a moving army of metaphors and personifications).

He's stronger, on first impression, when going after religion--though I note some complexity there, which must be self-reflexive. Consider No. 121, on its face part of the critique of Christianity, 'An agreeable opinion is accepted as true; this is the proof by pleasure.' Rigor requires then a merciless bracketing away of aesthetic responses from the evaluation of arguments. This is difficult to do insofar as evaluation is inherently normative. I'm certain that I can accept his mean-spirited comments about religion here and elsewhere despite his fugly surliness on other topics precisely because they are aesthetically palatable. One wonders how far he regarded his own atheism to be contaminated by aesthetics.

Generally this early Nietzsche is revealed as willing to discuss items in a way that later Nietzsche might mock. That's fine, though, as herein is a mechanism for overthrowing prior opinion, in No. 629: 'Are we obliged to be faithful to our errors, even if we perceive that by this faithfulness we do damage to our higher self? No--there is no law, no obligation of that kind: we must become traitors, act unfaithfully, forsake our ideals again and again.' This line of inquiry is taken up in Zarathustra.

Definitely some thoughtful gems amidst the weeds.

[StefanP · Rating 5 out of 5]

Zašto si tako mudar? Zašto pišeš tako dobre knjige?

Iako nekih šestotinjak strana, za nekoga to možda može da bude bolno i da kaže: kako ću ja ovo da čitam? Ali zaista to nije tako. Ako je zadatak filozofije da vas razočara na jedan fin način onda Niče to suviše dobro radi. Njegovo pisanje je vulkan koji uspaljuje čovjeka do te mjere da on ne može mirno da sjedi posle pročitanog. Svaki aforizam ima neku svoju spoznaju i vedrinu. Njegovi aforizmi su talasi koji ushićuju i zavode. Ova knjiga sadrži čitavo breme čovječanstva koje Niče nastoji da razobliči, upita, kritikuje polazeći od porodice, države, nauke, individualnog samoprevlađivanja i umjetnosti. Karakteristično je što Niče ne piše sistemski, pa tako svako dobije neku svoju paralelu (sliku) o onome, o nečemu. Zaista se nemoguće ne nasmijati nekim njegovim oštroumnim dosjetkama. Iako napisano prije nešto više od sto godina tu je pored vas, vaša sjenka. Sjenka koja ne truli.

[Teacherhuman · Rating 5 out of 5]

I am still not certain it is really possible in this culture to become--or perhaps remain a free spirit. In the oppressive expectations of a world that requires conformity for sustinence may well be a kind of caging we may never escape. We must be always worried our expression of spirit is too unleashed, too sexual, too ethnic, too loud, too inspired--too free for everyone who is not. Nothing scarier than someone who is who and what she (or he) is with no apologies for it to those who are uncomfortable in their own skins.
Still Nietzsche's treatise is on my must read list for all who wish to be truly human.

[Νικολέττα · Rating 5 out of 5]

Πολύ καλό!

[Dan · Rating 5 out of 5]

Nietzsche is finding his style here - aphorisms, ironical, profound, irreverent, sharp, aesthete, and all over the place. He is rather an art critic and a psychologist here; but slowly he is moving towards philosophy. I love how Nietzsche is taking aim at the basic pillars of philosophy, religion, and culture and shakes them with insights, doubts, and turns of phrases. Quite funny is Nietzsche’s indignation at the fact that Wagner embraced Christianity - given the reverence shown to Wagner in the previous two books.

[Eman Alasfoor · Rating 2 out of 5]

لا أدري هل هو سوء الترجمة أو عدم ترابط الأفكار الذي يجعل تقييمي لهذا الكتاب نجمتين بالحد الأقصى.

[شمس · Rating 4 out of 5]

The people no doubt possess something that might be called an artistic need, but it is small and cheap to satisfy. The refuse of art is at bottom all that is required: we should honestly admit that to ourselves. Just consider, for instance, the kind of songs and tunes the most vigorous, soundest and most naive strata of our populace nowadays take true delight in, dwelling among shepherds, cowherds, farmers, huntsmen, soldiers, seamen, and then supply yourself with an answer. And in the small town, in precisely the homes that are the seat of those civic virtues inherited from of old, do they not love, indeed dote on the very worst music in any way produced today? Whoever talks of a profound need for art, of an unfilled desire for art, on the part of the people as it is, is either raving or lying . . . Nowadays it is only in exceptional men that there exists an artistic need of an exalted kind. (2.1.169)

Active men are generally wanting in the higher activity: I mean that of the individual. They are active as officials, businessmen, scholars, that is to say as generic creatures, but not as distinct individual and unique human beings; in this regard they are lazy. —It is the misfortune of the active that their activity is always a little irrational. One ought not to ask the cash-amassing banker, for example, what the purpose of his restless activity is: it is irrational. The active roll as the stone rolls, in obedience to the stupidity of the laws of mechanics—As at all times, so now too, men are divided into the slaves and the free; for he who does not have two-thirds of his day to himself is a slave, let him be what he may otherwise: statesman, businessman, official, scholar. (1.283)
__________
If someone obstinately and for a long time wants to appear something it is in the end hard for him to be anything else. The profession of almost every man, even that of the artist, begins with hypocrisy, with an imitation from without, with a copying of what is most effective. He who is always wearing a mask of friendly countenance must finally acquire a power over benevolent moods without which the impression of friendliness cannot be obtained—and finally these acquire power over him, he is benevolent. (1.51)

There is one thing one has to have: either a cheerful disposition by nature or a disposition made cheerful by art and knowledge. (1.486)

__________
Drunk with the odour of blossoms. (1.29)

While there may be much talk about people, there is none at all about man. (1.35)

No one is accountable for his deeds, no one for his nature; to judge is the same thing as to be unjust. This also applies when the individual judges himself. The proposition is as clear as daylight, and yet here everyone prefers to retreat back into the shadows and untruth: from fear of the consequences. (1.39)

One can promise actions but not feelings; for the latter are involuntary. He who promises someone he will always love him or always hate him or always be faithful to him, promises something that does not reside in his power. (1.58)

There are not a few people (perhaps it is even most people) who, in order to maintain in themselves a sense of self-respect and a certain efficiency in action, are obliged to disparage and diminish in their minds all the other people they know. (1.63)

Vanity enriches.—How poor the human spirit would be without vanity! (1.79)

Men are not ashamed of thinking something dirty, but they are when they imagine they are credited with this dirty thought. (1.84)

Socrates and Plato are right: whatever man does he always does the good, that is to say: that which seems to him good (useful) according to the relative degree of his intellect, the measure of his rationality. (1.102)

At the sight of a waterfall we think we see in the countless carvings, twisting, and breaking of the waves capriciousness and freedom of will; but everything here is necessary, every motion mathematically calculable. So it is too in the case of human actions; if one were all-knowing, one would be able to calculate every individual action, likewise every advance in knowledge, every error, every piece of wickedness. The actor himself, to be sure, is fixed in the illusion of free will; if for one moment the wheel of the world were to stand still, and there were an all-knowing, calculating intelligence there to make use of this pause, it could narrate the future of every creature to the remotest ages and describe every track along which this wheel had yet to roll. The actor’s description regarding himself, the assumption of free-will, is itself part of the mechanism it would have to compute. (1.106)

It is easier to relinquish a desire altogether than enjoy it in moderation. (1.139)

We all think that a work of art, an artist, is proved to be of high quality if it seizes hold on us and profoundly moves us. But for this to be so our own high quality in judgement and sensibility would first have to have been proved. (1.161)

The reader and the author often fail to understand one another because the author knows his theme too well and almost finds it boring, so that he dispenses with the examples and illustrations of which he knows hundreds; the reader, however, is unfamiliar with the subject and can easily find it ill-established if examples and illustrations are withheld from him. (1.202)

One can clearly observe this decline from decade to decade if one keeps an eye on the public behaviour, which is plainly growing more and more plebeian. (1.250)

Why is knowledge, the element of the scholar and philosopher, associated with pleasure? Firstly and above all, because one here becomes conscious of one’s strength; for the same reason, that is to say, that gymnastic exercises are pleasurably even when there are no spectators. Secondly, because in the course of acquiring knowledge one goes beyond former conceptions and their advocates and is victor over them, or at least believes oneself to be., Thirdly, because through a new piece of knowledge, however small, we become superior to all and feel ourselves as the only ones who in this matter know aright., These three causes of pleasure are the most important, though there are many other subsidiary causes, according to the nature of the man who acquires knowledge. (1.252)

The value of having for a time rigorously pursued a rigorous science does not derive precisely from the results obtained from it: for in relation to the ocean of things worth knowing these will be a mere vanishing droplet. But there will eventuate an increase in energy, in reasoning capacity, in toughness of endurance; one will have learned how to achieve an objective by the appropriate means. To this extent it is invaluable, with regard to everything one will afterwards do, once to have been a man of science. (1.256)

Men overvalue everything big and conspicuous. (1.260)

He who has furnished his instrument with only two strings—like the scholars, who apart from the drive to knowledge have only an acquired religious drive—cannot understand those men who are able to play on more strings than two. It lies in the nature of higher, many-stringed culture that it should always be falsely interpreted by the lower; as happens, for example, when art is counted a disguised form of religiousness. Indeed, people who are only religious understand even science as a seeking on the part of the religious feeling, just as the deaf-and-dumb do not know what music is if it is not visible movement. (1.281)

Epictetus, Seneca, and Plutarch are little read now, that work and industry—formerly adherents of the great goddess health—sometimes seem to rage like an epidemic. Because time for thinking and quietness in thinking are lacking, one no longer ponders deviant views: one contents oneself with hating them. (1.282)

We quite often encounter copies of significant men; and, as also in the case of paintings, most people prefer the copies to the originals. (1.294)

When entering into a marriage one ought to ask oneself: do you believe you are going to enjoy talking with this woman up into your old age? Everything else in marriage is transitory, but most of the time you are together will be devoted to conversation. (1.406)

If one sets aside the demands of custom for a moment, one might very well consider whether nature and reason do not dictate that a man ought to have two marriages, perhaps in the following form. At first, at the age of twenty-two, he would marry a girl older than him who is intellectually and morally his superior and who can lead him through the perils of the twenties (ambition, hatred, self-contempt, passions of all kinds). Later, her love would pass over wholly into the motherly, and she would not merely endure it but actively encourage it if, in his thirties, the man should enter into an alliance with a young girl whose education he would himself take in hand—For the twenties marriage is a necessary institution, for the thirties a useful but not a necessary one: in later life it is often harmful and promotes the spiritual retrogression of the man. (1.421)

. . . broadens his egoism in respect of duration and enables him seriously to pursue objectives that transcend his individual lifespan. (1.455)

That we place more value on satisfaction of vanity than on any other form of well-being (security, accommodation, pleasure of all kinds) is demonstrated to a ludicrous degree in the act that, quite apart from any political reasons, everyone desires the abolition of slavery and abominates the idea of reducing people to this condition: whereas everyone must at the same time realize that slaves live in every respect more happily and in greater security than the modern worker, and that the work done by slaves is very little work compared with that done by the ‘worker’. One protests in the name of ‘human dignity’: but that, expressed more simply, is that precious vanity which feels being unequal, being publicly rated lower, as the hardest lot. — The Cynic thinks differently, because he despises honour: — and thus Diogenes was for a time a slave and private tutor. (1.457)

He who directs his passion upon causes (the sciences, the common weal, cultural interests, the arts) deprives his passion for people of much of its fire. (1.487)

Young people love what is strange and interesting, regardless of whether it is true or false. More mature spirits love in truth that which is strange and interesting in it. Heads fully mature, finally, love truth also where it appears plain and simple and is boring to ordinary people: they have noticed that truth is accustomed to impart its highest spiritual possessions with an air of simplicity. (1.609)

The tone in which young people speak, praise, blame, poeticise displeases their elders because it is too loud and yet at the same time hollow and indistinct, like a sound in a vaunt that acquires such volume through the emptiness surrounding it: for most of what young people think does not proceed from the abundance of their own nature but is a resonance and echo of what has been thought, said praised, and blamed in their presence. (1.613)

Belief in truth begins with doubt as to all truths believed hitherto. (2.1.20)

At all times arrogance has rightly been designated the ‘vice of the intellectual’—yet without the motive power of this vice truth and the respect accorded to it would be miserable accommodated on this earth. (2.1.26)

Farce of many of the industrious.—Through an excess of exertion they gain for themselves time, and afterwards have no idea what to do with it except to count the hours until is has expired. (2.1.47)

Every good book is written for a definite reader and those like him, and for just this reason will be viewed unfavourably by all other readers, the great majority: which is why its reputation rests on a narrow basis and can be erected only slowly—The mediocre and bad book is so because it tries to please many and does please them. (2.1.158)

They themselves are not educated: how should they be able to educate? (2.1.181)

We can distinguish five grades of traveller: those of the first and lowest grade are those who travel and, instead of seeing, are themselves seen—they are as though blind; next come those who actually see the world; the third experience something as a consequence of what they have seen; the fourth absorb into themselves what they have experienced and bear it away with them; lastly there re a few men of the highest energy whom after they have experienced and absorbed all they have seen, necessarily have to body it forth again out of themselves in works and actions as soon as they have returned home—It is like these five species of traveller that all men travel through the whole journey of life, the lowest purely passive, the highest those who transform into action and exhaust everything they experience. (2.1.228)

Of him who surrenders himself to events there remains less and less. (2.1.315)

What significance can we then accord the press as it is now, with its daily expenses diture of lung power on exclaiming, deafening, inciting, shocling—is it anything more than the permanent false alarm that leads ears and senses off in the wrong direction? (2.1.321)

The bad acquires esteem by being imitated, the good loses it—especially in art. (2.1.381)

We possess the conscience of an industrious age: and this conscience does not permit us to bestow our best hours and mornings on art, however grand and worthy this art may be,. To us art counts as a leisure, a recreational activity: we devote to it the remnants of our time and energies. (2.2.170)

A little garden, figs, little cheeses and in addition three or four good friends—these were the sensual pleasures of Epicurus. (2.2.192)

An excellent quotation can annihilate entire pages, indeed an entire book, in that it warns the reader and seems to cry out to him: ‘Beware, I am the jewel and around me there is lead, pallid, ignominious lead!’ Every word, every idea, wants to dwell only in its own company: that is the moral of high style. (2.2.111)

[Dan · Rating 3 out of 5]

Re-read: Jan 26-Feb 4, 2017

This would not be among my top choices if I were looking through Nietzsche's works for a beach read--for that, I would want a copy of Zarathustra, The Gay Science or Twilight of the Idols. No, this one I see as something you might read on the commuter train to work or during your lunch break or in that quiet that forms when the party's over and everyone has gone home.

Nor do I think this book is the best introduction to Nietzsche's work. A number of themes closely associated with Nietzsche's thought, such as the the will to power, the genealogy of morals and even the concept of the Ubermensch emerge from his discussion in Human, All Too Human, but here they often appear to be in a looser and more rudimentary form, whereas in his later books the same concepts seem much more fully thought out, and more effectively expressed.

As with many of his other books, here Nietzsche's thought might be termed "post-metaphysical." That is, in terms of his philosophical argumentation in Human, All Too Human, Nietzsche does not stoop to disproving metaphysics, but assumes that it has already been disproven, and that this is the case for his reader as well.

In Beyond Good and Evil, Nietzsche writes "It has gradually become clear to me what every great philosophy up till now has consisted of--namely, the confession of its originator, and a species of involuntary and unconscious autobiography..." This seems particularly fitting with regard to Human, All Too Human, which, as Marion Faber's introduction points out, was written while Nietzsche was breaking with Richard Wagner, with Schopenhauerian philosophy, and as he had taken up residence with a friend, psychologist Paul Ree. Each of these concerns are reflected in the book, which includes aphorisms explicitly attacking Schopenhauer, others implicitly attacking Wagner, and still others in which Nietzsche comments on Ree's De l'origine des sentiments moraux and on the science of psychology in general.

Acquired 1999
The Word, Montreal, Quebec

[Ricky · Rating 4 out of 5]

A fun read for the iconoclastic teenager, as all teenagers should be - and, well, everybody else, too. Try to read the book without prejudice, or rather in spite of it, no: in conflict with it. And remember, as probably with all books, where and when it was written - long before the Nazis and the European World Wars, after the Enlightenment, at the end of Romanticism and the birth of Existentialism (loved Dostoevsky), 30 years after "The Origin of the Species", 100 years before The Satanic Verses.

A few ignorant Nazis may have liked him, decided to borrow some of his ideas (Übermensch, will to power - which they clearly didn't get), but they also borrowed from Darwin and Hegel and a lot of other famous people. FYI, Nietzsche broke with his publisher because the publisher was anti-Semitic (not to mention Wagner), called on European powers to attack Germany, at one point ordered the Kaiser to be shot, and generally put out a literary riot (with the help - or hindrance - of a little syphilis).

He apparently liked to shock, to burst bubbles, to trash the favorite idols of his time, but not frivolously. The author of "The Gay Science" seems like a pretty somber dude. The famous "death of God" is really about the passing of an era, not the literal death of a supernatural being (that would be silly), but also an attack on an idea he sees as not just false, not just outmoded, but inferior. That's key - inferior because it holds people back, keeps us down, while the life-affirming "will to power" (ouch! watch out!) inspires us to rise above it all. Something like that. When he wrote this book Nietzsche thought Voltaire was the bee's knees (he may have been right: have you read "Candide"?), and maybe Voltaire would have enjoyed Nietzsche's irreverent dissing of the notion of 'free will' - we see, Nietzsche says, free will in all the waves and splashes of a waterfall when it's just the action of physical laws, and so are we.

There's poetry here, really - maybe sophomoric sometimes, but young people do write a lot of bad poetry that is still poetry. But this is fun stuff. A little wacky at times. (Hey, Fred, man, stay off that metaphysics!) But every teenager should read it.

By your 20's at least.

30's at the latest.

OK, it's probably never too late, but pretend to be a teenager when you do.

[Ekram · Rating 3 out of 5]

هذه أول قراءاتي لنيتشه. أنهيت الكتاب برأسٍ محموم وأهم ما استنتجته مجملًا هو أن الكتاب الجيد يُميّز بنقطتان؛ أولًا أنه يتطلب التأني والوقت، ثانيًا أنه يأتي كالكارثة فوق رأسك.. كارثة تغيّر مفاهيمك التي لطالما كنت مسلّمًا بصحتها.
لكوني جديد على الفلسفة، بطبيعة الحال ما استطعت فهم نصف الكتاب لكنّي أوصمه بخمسة أنجم لأن ما أدركته من النصف الآخر ما كان تأثيره يسيرًا على وعيي بالعالم.
أرى أن على قارئ هذا الكتاب إعادة قراءته على فترات متباعدة لتمحيصه والتّفكر في جميع اعتقاداته بلا ظلم أو انحياز.

[Antonia Weber]

Ich habe es besonders für seine Ausführungen zu Moral und Ästhetik gelesen, das hat an vielen Stellen sehr Spaß gemacht! Nietzsche schafft es für mich, sich in fast allem in einer unvergleichlichen Spannung aus einer beachtlichen Sachlichkeit und Objektivität und einer immer durchschimmernden Tragik des Seins zu bewegen. Man will ihm zugleich beeindruckt zuhören und von ihm lernen und ihm dabei eine heiße Schokolade machen und ihn in den Arm nehmen.

[Mehrdad · Rating 5 out of 5]

نوشتن یک نقد برای چنین کتابی کار بسیار دشواریست. چون جدای سنگینی بحث، موضوعات بسیار متعددی مطرح شده اند و هرکدام از چهارصد و اندی گزین گویه جای بحث دارند.

اما به طور کل چند مورد هست که در اکثر مباحث مطرح میشدند:

1.تلاش و کوشش برای پیشرفت و رسیدن به اهداف والا و تبدیل شدن به انسان آزاده. اما در عین حال کار زیاد بدون  تفکر و کار از روی اجبار قابل تقدیر نیستند. در جایی از کتاب میخوانیم :هرآنکس که دو سوم وقت خود را به خود اختصاص ندهد یک برده است.


2.دین هنگامی که تبدیل به وسیله شود بدترین اتفاق است.

در واقع به دلیل اینکه مردم ضعف و سستی و کمبودهای خود را با دین توجیه میکنند و یا دولت ها از آن برای حکومت بر مردم و راضی نگه داشتنشان هنگامی که دولت ناکارامد است استفاده می‌کنند ؛ دین می‌تواند اثرات منفی زیادی بر انسان ها به طور خاص و عام بگذارد.

ازین رو نیچه می‌گوید "الکل و مسیحیت دو مخدر بزرگ اروپا هستند" 

همچنین اگر دقت کنیم صحبت های نیچه در مورد خود دین نیست و بیشتر تمرکزش بر سواستفاده انسان ها از آن است، همانطور که در چنین گفت زرتشت می‌گوید "خدا مرده است و ما آن را کشتیم" و جلوتر با رفتار زرتشت حتی شخصیتی او را با وجود بی خدایی، با خدا ترین فرد میخواند! 

همچنین دین را کنار گذاشتن بدون اینکه جایگزین مناسبی برای آن بیابیم اشتباه بزرگیست. نیچه توصیه ميكند کم کم از هنر و فلسفه کمک بگیریم تا استفاده های غلط دین را جایگزین کنیم.


3.زن: نیچه نزد زن ها اصلاً محبوب نبود و این خود میتواند دلیل موجهی باشد برای دیدگاه ضد زن او در کتاب های مختلفش. اما جالب اینجاست او برای عشق و دوستی ارزش قائل بود.


4.هنر: نیچه به هنر هم دید مثبتی ندارد چرا که مردم را ازواقعیت دور میکند و در سطح نگه می‌دارد و یا هنر را تبدیل به چیزی فرازمینی و بزرگ می‌کنند تا توجیهی داشته باشند که تلاش نکنند و خود را بهتر نکنند چراکه آن هنر مال این دنیا نیست!


5.فرهنگ: در این مورد هم باز از اثر منفی دین گفته میشود ولی قسمتی از کتاب بود که بسیار برایم جذاب بود :

فرهنگی که دیگر به معجزات معتقد نباشد مجبور است به سه نکته توجه نماید: نخست توان انسان تا چه حد موروثی است؟ دوم این نیروی جدید چگونه میتواند مشتعل گردد؟ سوم چگونه فرد میتواند با مقتضیات گوناگون و بیشمار فرهنگ سازگار گردد بی آنکه به وسیله آنها پریشان خاطر گردد و فردیت او از هم گسیخته گردد.


در کل این کتاب را باید در هر دوره ای از زندگی خود بازخوانی کرد چرا که تجربیات و دانسته های دیگر خواننده بر درک و تجربه او از این کتاب تاثیر می‌گذارد. 

[Hatebeams]

My copy was stolen before I could finish, but I did get at least as far as aphorism 201 - and what a gem it is! I keep a copy in my workstation at all times and will transcribe it here. I edited the text a little for extra venom (not usually necessary with FWN!).

201
Bad writers necessary. There will always have to be bad writers, for they reflect the taste of CRETINS who have needs as much as the mature do. If human life were longer, there would be more of the individuals who have matured than of the CRETINS, or at least as many. But as it is, the great majority ARE CRETINS which means there are always many more undeveloped intellects with bad taste. Moreover, these people demand satisfaction of their needs with the greater vehemence of CRETINS and they force the existence of bad authors.

Don't say it ain't so!

[Samira Rastegar panah · Rating 3 out of 5]

٥٢. ميزان صداقت در فريب

براي تاثير فراوان بايد خود را نيز فريفت، زيرا انسان ها آنچه را كه در ظاهر، ديگران به آن ايمان دارند، حقيقت مي پندارند.

[Mahdie · Rating 3 out of 5]

من ترجمه ی سعید فیروز آبادی رو خوندم و باید بگم بسیار ثقیل و آزار دهنده بود کلماتی که به کار برده بود و حتی جمله بندیش


روزی فرا خواهد رسید که شک را مبنای تمام امور بپذیرند

آزردگی پس از عمل اصلا و ابدا خردمندانه نیست زیرا آزردگی مبتنی بر این اشتباه است که انجام عمل ضرورت نداشته است یعنی چون انسان خود را آزاد میداند و نه به این دلیل که آزاد است احساس پشیمانی و عذاب وجدان میکند

تفاوت بانیان ادیان با این فریبکاران بزرگ در این است که آنان از حالت فریب خویشتن رهایی نمی یابند یا به ندرت به لحظات روشنی می اندیشند که شک بر آنان مستولی می شود اما آنان معمولا این شک و تردید ها را به پلیدی ها نسبت میدهند و این چنین خود را تسلی میبخشند

اگر کودکی در خانواده ای بزرگ شود که روابط پیچیده ای دارند به طور طبیعی دروغ میگوید و این دروغ ها دقیقا غیر ارادی و مطابق با آن امری است که او دوست دارد.درک مفهوم حقیقت و انزجار از دروغ برای او ناممکن و بیگانه است و به همین دلیل دروغ گفتن او در عین بی گناهی تمام انجام میشود

هر کس به کسی قول دهد که همیشه او را دوست داشته باشد یا همیشه از او متنفر باشد و یا پیوسته به او وفادار بماند قولی داده است که خارج از توان اوست
آیا عشق ابلهانه تر از عدالت نیست؟

امید در واقع پلیدترین پلیدی هاست چرا که به عذاب انسان ها تداوم بخشید

دین به دلیل ترس و نیاز پا به عرصه ی وجود نهاده است

مخالفت با امیال ساده تر از حفظ تعادل در آنهاست

تمامی کسانی که با کشف یا اختراعی در علم به آن دلبسته میشوند در اصل علاقه ی واقعی به آن ندارند

علاقه به تربیت زمانی فزونی خواهد گرفت که ایمان به خدا و نگهداری او از آدمیان از بین برود همچون علم پزشکی که زمانی به شکوفایی رسید که ایمان به معجزه را خاتمه بخشید

علم تنها تمرینی برای توانایی است و نه دانایی

مردمی که تنها مذهبی هستند علم را تنها کند و کاوی برای یافتن حس دینی میدانند

باید دین و هنر را همچون مادر و دایه ای دوست داشت در غیر این صورت نمیتوان به فرزانگی رسید اما در عین حال باید به فراسوی آنها نگریست و از آنان فراتر رفت زیرا اگر مجذوب آنها شوی دیگر قادر به درکشان نیستی
افراد دوست نداشتنی را تنها زمانی بانزاکت میدانیم که دست از سر ما بردارند

هیچ کاری برای انسان ها کم بهاتر از فروتنی نیست

بهترین دوست احتمالا با بهترین زن ازدواج خواهد کرد زیرا ازدواج خوب مبنی بر استعداد در دوستی است

اگر آدمی پدری خوب نداشته باشد باید یکی را برای خود پیدا کند.

زنان با وقار فکر میکنند اگر نتوان از امری سخن گفت آن امر اصلا وجود ندارد

برای مبارزه با بیماری خاص مردان یعنی تحقیر خویشتن، مطمئن ترین درمان آن است که زنی باهوش آنها را دوست بدارد

ازدواج هایی که از سر عشق انجام میپذیرد پدرشان خطا و مادرشان نیاز است

میتوانیم هر کسی را با تشویق،ترس و انبوهی کار و اندیشه چنان مبهوت و ضعیف کنیم که در برابر امری به ظاهر پیچیده نتواند مخالفت کند و تسلیم شود ،از این نکته زنان و سیاستمداران آگاه هستند

بزرگ ترین خطا در قضاوت درباره ی انسان را پدر و مادرش انجام میدهند

باورها دشمنان خطرناک تری از دروغ برای حقیقت هستند

افرادی که به امری با ژرف نگری کامل میپردازند کم تر به آن وفادار میمانند

آدمی زمانی با شخصیت تر به نظر میرسد که بیشتر به پیروی از حال و هوای درونی خویش بپردازد تا در پی پیروی از اصول خود باشد

اصلا درباره ی خویش سخن نگفتن از بزرگوارانه ترین ریاکاری هاست

اشتباه سبب شد که از حیوان،بشر پدید آید
آیا حقیقت این قدرت را دارد تا دوباره از بشر حیوانی پدید آورد

[Ana]

I have wanted to read this book many times, I have stopped a lot of times before even reaching page 100. Now I finally see its whitened spine and the bookmark resting at page 510. I am proud of myself as I have always been kind of scared of philosophy in English, of not understanding the references, of not grasping the nuances of speech. I can proudly say that my worries have not been in vain, as expected, I haven't understood all of it, I got lost in Nietzsche's understanding of the world, especially politics, as it has never been of interest to me. However, his thoughts on arts, humanity, existence, values, vivid descriptions and sometime poetic grip on his surroundings, made me want to read more. I will miss reading Nietzsche and I will forever cherish his imaginative description of the world. I have never thought to be fair to rate philosophy, except Cioran, as I have read him at a different time in my life when I could emphasize with him on a different, more sentimental level. Nevertheless, I have extracted from the book some aphorisms that made me smile. I think it is of relevance and kind of eerie in the most pleasant way to smile when reading philosophy, be it to agree with the philosopher, to feel what the philosopher feels and to perceive with his/her pair of eyes as with your own.

pg. 325 "172 - The poet no longer a teacher. - Strange as it may sound to our time, there were once poets and artists whose soul was above the passions with their delights and convulsions, and who therefore took their pleasure in purer materials, worthier men, more delicate complications and dénouements. If the artists of our day for the most part unfetter the will, and so are under certain circumstances for that very reason emancipators of life, those were tamers of the will, enchanters of animals, creators of men. In fact, they moulded, re-moulded, and new-moulded life, whereas the fame of poets of our day lies in unharnessing, unchaining, and shattering. The ancient Greeks demanded of the poet that he should be the teacher of grown men. How ashamed the poet would be now if this demand were made of him! He is not even a good student of himself, and so never himself becomes a good poem or a fine picture. Under the most favourable circumstances he remains the shy, attractive ruin of a temple, but at the same time a cavern of cravings, overgrown like a ruin with flowers, nettles, and poisonous weeds, inhabited and haunted by snakes, worms, spiders, and birds; an object for sad reflection as to why the noblest and most precious must grow up at once like a ruin, without the past and future of perfection."

pg. 350 "237 - The wanderer in the mountains to himself. - There are certain signs that you have gone farther and higher. There is a freer, wider prospect before you, the air blows cooler yet milder in your face (you have unlearned the folly of confounding mildness with warmth), your gait is more firm and vigorous, courage and discretion have waxed together. On all these grounds your journey may now be more lonely and in any case more perilous than heretofore, if indeed not to the extent believed by those who from the misty valley see you, the roamer, striding on the mountains."

pg. 378 "366 - 'Will a self'. - Active, successful natures act, not according to the maxim, 'Know thyself', but as if always confronted with the command, 'Will a self, so you will become a self.' - Fate seems always to have left them a choice. Inactive, contemplative natures, on the other hand, reflect on how they have chosen their self 'once for all' at their entry into life."

pg. 383 "399 - Being satisfied. - We show that we have attained maturity of understanding when we no longer go where rare flowers lurk under the thorniest hedges of knowledge, but are satisfied with gardens, forests, meadows, and ploughlands, remembering that life is too short for the rare and uncommon."

pg. 397 "14 - Man as the comic actor of the world. - It would require beings more intellectual than men to relish to the full the humorous side of man's view of himself as the goal of all existence and of his serious pronouncement that he is satisfied only with the prospect of fulfilling a world-mission. If a God created the world, he created man to be his ape, as a perpetual source of amusement in the midst of his rather tedious eternities. The music of the spheres surrounding the world would then presumably be the mocking laughter of all the other creatures around mankind. God in his boredom uses pain for the tickling of his favourite animal, in order to enjoy his proudly tragic gestures and expressions of suffering, and, in general, the intellectual inventiveness of the vainest of his creatures - as inventor of this inventor. For he who invented man as a joke had more intellect and more joy in intellect than has man. Even here, where our human nature is willing to humble itself, our vanity again plays us a trick, in that we men should like in this vanity at least to be quite marvellous and incomparable. Our uniqueness in the world! Oh, what an improbable thing it is! Astronomers, who occasionally acquire a horizon outside our world, give us to understand that the drop of life on the earth is without significance for the total character of the mighty ocean of birth and decay; that countless stars present conditions for the generation of life similar to those of the earth - and yet these are but a handful in comparison with the endless number that have never known, or have long been cured, of the eruption of life; that life on each of these stars, measured by the period of its existence, has been but an instant, a flicker, with long, long intervals afterwards - and thus in no way the aim and final purpose of their existence. Possibly the ant in the forest is quite as firmly convinced that it is the aim and purpose of the existence of the forest, as we are convinced in our imaginations (almost unconsciously) that the destruction of mankind involves the destruction of the world. It is even modesty on our part to go no farther than this, and not to arrange a universal twilight of the world and the gods as the funeral ceremony of the last man. Even to the eye of the most unbiased astronomer a lifeless world can scarcely appear otherwise than as a shining and swinging star wherein man lies buried."

pg.417 - "52 - The sum-total of conscience. - The sum-total of our conscience is all that has regularly been demanded of us, without reason, in the days of our childhood, by people whom we respected or feared. From conscience comes that feeling of obligation ('This I must do, this omit') which does not ask, Why must I? - In all cases where a thing is done with 'because' and 'why', man acts without conscience, but not necessarily on that account against conscience. The belief in authority is the source of conscience; which is therefore not the voice of God in the heart of man, but the voice of some men in man."

pg.422 - "67 - The habit of contrasts. - Superficial, inexact observation sees contrasts everywhere in nature (for instance, 'hot and cold'), where there are no contrasts, only differences of degree. This bad habit has induced us to try to understand and interpret even the inner nature, the intellectual and moral world, in accordance with such contrasts. An infinite amount of cruelty, arrogance, harshness, estrangement, and coldness has entered into human emotion, because men imagined they saw contrasts where there were only transitions."

pg.463 - "194 - Dreams. - Our dreams, if for once in a way they succeed and are complete - generally a dream is a bungled piece of work - are symbolic concatenations of scenes and images in place of a narrative poetical language. They paraphrase our experiences or expectations or relations with poetic boldness and definiteness, so that in the morning we are always astonished at ourselves when we remember the nature of our dream. In dreams we use up too much artistry - and hence are often too poor in artistry in the daytime."

[Fatbardha Smona · Rating 5 out of 5]

Dashamirësi. - Mes gjërave të vogla, por pafundësisht të zakonshme dhe, për këtë arsye, tepër efikase, të cilave shkenca duhet t'u kushtojë më shumë vëmendje se gjërave më të rralla dhe të mëdha, duhet llogaritur edhe dashamirësia; dua të them, ajo shfaqje e mentalitetit miqësor në shoqëri, ajo buzëqeshje me sy, ai shtrëngim dore, ai humor i mirë, te të cilat zakonisht përfshihet pothuajse çdo veprim njerëzor. Çdo mësues, çdo funksionar, ia shton këtë stoli asaj që është detyra e tij; kjo është veprimtaria e vazhdueshme e njerëzimit, në një farë mënyre, valët e dritës së tij, në të cilat jeton gjithçka, veçanërisht në rrethin më të ngushtë, brenda familjes, jeta bleron dhe lulëzon vetëm falë kësaj dashamirësie. Përzemërsia, gëzimi, mirësia e zemrës, janë rrjedha që kanë buruar gjithnjë nga instinkti jo egoist dhe kanë kontribuar te kultura jonë shumë më fuqishëm se ato shfaqjet e famshme të të njëjtit instinkt që quhen mëshirë, përdëllesë dhe sakrificë. Por njeriu i vlerëson pak ato, dhe të themi të vërtetën, tek ato nuk ka shumë altruizëm. Megjithatë, shuma e këtyre dozave të vogla është e mrekullueshme, forca e tyre e përgjithshme është një nga forcat më të mëdha. – Po kështu, në botë gjendet shumë më tepër lumturi nga sa mund të shikojnë sytë e ngrysur: nëse i bëjmë mirë llogaritë dhe nuk harrojmë ato çaste mirëqenieje me të cilat është e pasur çdo ditë në çdo jetë njerëzore, edhe tek ajo më e sfilitura.