在尼采的所有著作中，《道德的谱系》（1887年）可能是最难懂也最具独创性的。 《道德的谱系》的主旨并不在于探问道德的未来，而是探问道德的过去，道德的来源与历史，即那依然笼罩在黑暗之中，或者至少是向黑暗深处延伸的来源与历史。《道德的谱系》为道德制定了一个家谱，而其副标题“一篇论战檄文”则暗示着，尼采将在这里探讨一些颇具挑衅性的东西，读者很快就会知道，被我们今天视作高贵正派的那些价值却有着粗俗鄙陋的起源，而善与恶则有着非常可疑的祖先。

Purchase one of 1st World Library's Classic Books and help support our free internet library of downloadable eBooks. Visit us online at www.1stWorldLibrary.ORG - - 1. The Will to Truth, which is to tempt us to many a hazardous enterprise, the famous Truthfulness of which all philosophers have hitherto spoken with respect, what questions has this Will to Truth not laid before us! What strange, perplexing, questionable questions! It is already a long story; yet it seems as if it were hardly commenced. Is it any wonder if we at last grow distrustful, lose patience, and turn impatiently away? That this Sphinx teaches us at last to ask questions ourselves? WHO is it really that puts questions to us here? WHAT really is this "Will to Truth" in us? In fact we made a long halt at the question as to the origin of this Will - until at last we came to an absolute standstill before a yet more fundamental question. We inquired about the VALUE of this Will. Granted that we want the truth: WHY NOT RATHER untruth? And uncertainty? Even ignorance? The problem of the value of truth presented itself before us - or was it we who presented ourselves before the problem? Which of us is the Oedipus here? Which the Sphinx? It would seem to be a rendezvous of questions and notes of interrogation. And could it be believed that it at last seems to us as if the problem had never been propounded before, as if we were the first to discern it, get a sight of it, and RISK RAISING it? For there is risk in raising it, perhaps there is no greater risk.

This acknowledged classic is one of the most important works on nineteenth-century philosophy and intellectual history, and a philosophical and cultural history of that century and its impact upon the twentieth. Beginning with an examination of the relationship between Hegel and Goethe, Lvwith discusses how Hegel's students, particularly Marx and Kierkegaard, interpreted----or reinterpreted----their master's thought, and proceeds with an in-depth assessment of the other important philosophers, from Feuerbach, Stirner, and Schelling to Nietzsche.

Nietzsche proposes in "Beyond Good and Evil" a system of inquiry and analysis known by the phrase 'history as critique.' This straightforward manner of investigation leads Nietzsche to question all of culture's most venerated conventions: science, religion, politics, decency and linguistic stock. He begins this process by overriding tradition when he says "only that which has no history can be defined." An explanation of virtue, for example, can only be written when the defintion eludes all possible requisites of custom and habit. We cannot properly administer the philosophical aspects of morality except through divine direction, suspicion, or an unexamined dependence on tradition. Because of this, Nietzsche calls to question the foundational premise that it is best for human beings to seek the truth. How do we know that mendacity isn't better? What is truth, anyway? He disputes the intention of the traditional esoteric venture. He unburdens all sources of cultural incontestability and claims to fixed truth which empties them of their value: "...we modern men, like semi-barbarians...reach 'our' bliss only when we are most in danger." Since we are in a process of perpetual adaptation we cannot be defined by any indigenous quality. Instead of adopting a class consciousness for purposes of easy identification Nietzsche asks that we establish an amplified sense of responsibility to our own luxurious creativity. He declares there is a higher calling: an unassisted life of intense but private joy, anguish, fortitude, perception, and constructive preparation.

The great philosopher's major work on ethics, along with ECCE HOMO, Nietzche's remarkable review of his life and works. Translated by Walter Kaufmann.

This volume presents Nietzsche's remarkable collection of almost 1400 aphorisms in R. J. Hollingdale's distinguished translation, together with a new historical introduction by Richard Schacht. Subtitled "A Book for Free Spirits," Human, All Too Human marked for Nietzsche a new "positivism" and skepticism with which he challenged his previous metaphysical and psychological assumptions. Nearly all the themes of his later work are displayed here with characteristic perceptiveness and honesty--not to say suspicion and irony--in language of great brio. It remains one of the fundamental works for an understanding of his thought.

The Birth of Tragedy is one of the seminal philosophical works of the modern period. The theories developed in this relatively short text have had a profound influence on the philosophy, literature, music and politics of the twentieth century. This edition presents a new translation by Ronald Speirs and an introduction by Raymond Geuss that sets the work in its historical and philosophical context. The volume also includes two essays on related topics that Nietzsche wrote during the same period.

Friedrich Nietzsche is one of the most influential thinkers of the past 150 years and On the Genealogy of Morality (1887) is his most important work on ethics and politics. A polemical contribution to moral and political theory, it offers a critique of moral values and traces the historical evolution of concepts such as guilt, conscience, responsibility, law and justice. This is a revised and updated 2006 edition of one of the most successful volumes to appear in Cambridge Texts in the History of Political Thought. Keith Ansell-Pearson modified his introduction to Nietzsche's classic text, and Carol Diethe incorporated a number of changes to the translation itself, reflecting the considerable advances in our understanding of Nietzsche. In this guise the Cambridge Texts edition of Nietzsche's Genealogy should continue to enjoy widespread adoption, at both undergraduate and graduate level.

“剑桥哲学研究指针”是英国剑桥大学出版社20世纪90年代刊行的一套学术参考书，如原书编者所说的：“这套书的目的之一，乃是针对艰深而富有挑战性的哲学家著作，帮助读者打消畏难心理。”对于哲学有兴趣的非专业读者和学生，由些可获得最为权威、便利的有效指引；专家和深入研究者则由此可概览各种批判性诠释的最新进展。 三联书店以英文原版形式引进出版“剑桥哲学研究指针”，旨在便利国内读者和研究者，期望这套研究指南有助于我国读书界把握学术潮流，拓宽思想疆域。 这部《尼采》的开篇文章为尼采已出版的著作提供了一个年表式的导论和概述，也为它们的基本论题和关怀提供了一个概览。紧接着有三篇文章考察对尼采著作的利用和误用，还有一组文章揭示了尼采哲学的本性以及它与现代、后现代世界的关系。最后一篇研究思考的是尼采对20世纪欧洲、美国和亚洲的影响。

【内容提要】 本书试图全面把握施特劳斯的思想，却得到一些施特劳斯弟子的称赞，有人甚至认为，朗佩特对施特劳斯的理解胜于诸多施特劳斯弟子。 问题不在于解释者是否是施特劳斯的弟子，而在于如何理解施特劳斯。朗佩特的方式是：按施特劳斯所教诲的如何理解思想史上的大思想家的方式来理解施特劳斯——要像施特劳斯理解自己那样理解施特劳斯。本书的写作方式就是施特劳斯式的：对一篇幅短小的文本作精细的识读和理解——通过理解施特劳斯对尼采的理解，把握施特劳斯思想的基本特征，并对施特劳斯一生中发表的主要论著作出解释。作者似乎并不完全认同施特劳斯的哲学立场，但他强调，无论如何首先得理解施特劳斯，而要理解施特劳斯，就必须像他理解自己那样理解他。 【目录】 中译本说明 导言 第一章 施特劳斯的尼采研究 第二章 施特劳斯如何读《善恶的彼岸》 第三章 尼采在柏拉图政治哲学史上的位置 第四章 施特劳斯在柏拉图政治哲学史上的地位 第五章 尼采的启蒙 附录 注意尼采《善恶的彼岸》的谋篇（施特劳斯） 尼采主要著作缩名表 施特劳斯主要著和缩名表 参考文献

《重估一切价值》是为尼采未刊文稿的独具匠心的编撰。尼采曾将《扎拉图斯特拉如是说》视为其哲学的前厅，将“重估一切价值”的文稿比作未竣工的主体建筑。前者在我国已有各种不同的译本，至于后者，也已先后出版了几种汉译：最早的有《权力意志——重估一切价值的尝试》（张念东、凌素心译，商务印书馆1991年出版）。尽管这本书依据的版本因尼采胞妹的作伪行径在德国备受争议，但并不影响汉译本在向中国读者介绍尼采遗稿方面具有的开拓意义。接着有贺骥翻译的《权力意志》（漓江出版社，2000年）。这是一个选译本，译自意大利学者Giorgio Colli 和Mazzino Montinari编订的《考订版尼采文集》（KSA）的第13卷，该卷收入1887年至1889年的遗稿，格言按写作时间顺序编排。随后有《尼采遗稿选》（上海译文出版社，2005年），虞龙法译，依据的是德国乌帕塔尔大学哲学系教授君特?沃尔法特（G?nter Wohlfart）的版本，编者围绕“权力意志”这个主题从考订版第7卷至第13卷遗稿中进行选编，时间跨度从1869年秋至1889年初，所选的格言仍按年代编排。除此之外，近年出版的还有《权力意志》（两卷，孙周兴译，商务印书馆2007年）。该书依据《考订版尼采文集》（KSA）的第12卷和第13卷，上卷收入1885年至1887年的遗稿，下卷收入1887年至1889年的遗稿。 本书的编排体例完全不同。编者维茨巴赫长期担任尼采协会的主席，参与穆莎里昂版本的编辑出版，属于最著名的尼采作品和思想世界的专家。编者长期研究由魏玛尼采文库管理的遗稿，花了十年时间对尼采八十年代的全部笔记材料进行筛选和整理。翻阅本书的目录，就会发现，这个版本的格言不再简单地按时间顺序排列，第一次从尼采的遗作中提供了思想上属于这部自然哲学巨著的一切东西，并且在编排上用清晰的线条向我们展示了结构有序的尼采思想世界的巨大浮雕。全书分为四卷，每卷包含若干章节，读者通过标题可按图索骥地寻读尼采相关的思想。如果尼采的遗稿好比一付扑克牌，尼采胞妹的版本是将扑克牌的顺序搅乱，维茨巴赫的贡献在于，试图将本来排序就不规整的牌子按花色和数字顺序排好。这对于初学者了解尼采哲学，无疑提供了极大方便。本书的末尾有一附录，标出了每段格言写作的时间。值得注意的是，本书不仅收入80年代的遗稿，而且还有早在1875年写的断片，对于写作时间不确定的，编者则注上“不明”。这份附录体现了德国学者治学的严谨，有助于读者了解尼采思想发展的脉络。

本书是尼采的一部未完成、生前也未发表的早期著作，写于《悲剧的诞生》之后，约 1873年左右。前苏格拉底哲学是尼采思想的重要渊源之一，而在尼采著作中，专论前苏格 拉底哲学的作品只有这一部，仅此就足以表明本书对于研究尼采思想的意义了。 本书译自德文版《尼采全集：校勘学习版》第一卷 （Friedrich Nietzsche，Sa Cmtliche Werke，Kritische StuB die

'Reason, seriousness, mastery over the emotions, the whole murky affair which goes by the name of thought, all the privileges and showpieces of man: what a high price has been paid for them! How much blood and horror is at the bottom of all "good things!"' On the Genealogy of Morals (1887) is a book about the history of ethics and about interpretation. Nietzsche rewrites the former as a history of cruelty, exposing the central values of the Judaeo-Christian and liberal traditions - compassion, equality, justice - as the product of a brutal process of conditioning designed to domesticate the animal vitality of earlier cultures. The result is a book which raises profoundly disquieting issues about the violence of both ethics and interpretation. Nietzsche questions moral certainties by showing that religion and science have no claim to absolute truth, before turning on his own arguments in order to call their very presuppositions into question. The Genealogy is the most sustained of Nietzsche's later works and offers one of the fullest expressions of his characteristic concerns. This edition places his ideas within the cultural context of his own time and stresses the relevance of his work for a contemporary audience. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

尼采的《朝霞》1881年问世，1887年新版并附有一篇前言，它在著作史上位于《人性的，太人性的》第二部分（1880）与《快乐的科学》（1882）之间。《朝霞》分为五卷，每卷分为长短不同的节，少只有一两行，多则一两页，甚至偶尔长达三页以上。该书比较详细的部分，特别是前三卷，有点像随笔式的短文（essayistischer Kurzform），其思想素描与其说是巨细无遗的不如说是钩玄提要的。在接下来的讨论中，特别是在第四卷中，每段要更短一些，带有圣经经文（Textes）的思想风格。寥寥几个句子甚至单独一个句子构成浓缩的和凝练的格言，好像压缩甚至过度压缩的短文（Kurzessay）。

尼采这个在中国广为人知而又知之不多的哲学家，有着他独特的生活经历和思想特点。他是大学教授，然而他否定其他兢兢业业从事教育的教授工作；他是哲学家，但他异常起劲地反对出现在他以前的诸家哲学。不仅在东方，就是在西方哲学史上，尼采向来就是一个有争议的人物。本书收集尼采批判研究版第7至13卷的全部哲学遗稿。编者君特·沃尔法特是德国乌珀塔尔大学哲学教授，他把多年来研究尼采哲学思想所得的看法以两篇论文的形式一起加以发表，这是对尼采哲学的重新诠释。

《狄俄尼索斯颂歌》是尼采精神崩溃的前几天,亲手编定的最后一部文稿， 令尼采忧虑的是某种“世纪之交”的症状再次来临，继宗教改革和“思想界的平民主义”之后，“现代性”旗号下前呼后拥的文化“世界主义”大有把知识界弄成“五光十色印象”大卖场的危险。现代人对“真理”的理解离希腊人奠定的基础已经太远了。 尼采认为诗不可没有韵，但主张用韵自由，并批评普拉滕和荷尔德林的诗韵律过于齐整，缺少飘逸之气。尼采诗艺娴熟，至少《狄俄尼索斯颂歌》在现代性与传统之间不让人觉得复古，而大胆以概念入诗，雅词俗词一起登堂入室，令人想到希腊抒情诗第一人阿基罗库斯不拘一格的诗风。