The gay science pdf
EDITORIAL NOTE
"The Joyful Wisdom," written in 1882, just before "Zarathustra," is rightly judged to be one of Nietzsche's best books. Here the essentially solemn and masculine confront of the poet-philosopher is seen to light up and suddenly break into a delightful grin. The warmth and kindness that beam from his features will astonish those hasty psychologists who have never divined that behind the destroyer is the creator, and behind the blasphemer the lover of being. In the retrospective valuation of his work which appears in "Ecce Homo" the author himself observes with correctness that the fourth book, "Sanctus Januarius," deserves especial attention: "The whole manual is a tribute from the Saint, and the introductory verses express my gratitude for the most wonderful month of January that I have ever spent." Book fifth "We Fearless Ones," the Appendix "Songs of Prince Free-as-a-Bird," and the Preface, were added to the second edition in 1887.
The translation of Nietzsche's poetry has proved[Pg viii] to be a more embarrassing problem than that of his prose. Not only has there been a difficulty in finding a
Nietzsche, Amor Fati and the Male lover Science
Meeting of the Aristotelian Society held at Senate Property, University of London, on 21 January 2013 at 5:30 p.m. VIII—NIETZSCHE, AMOR FATI AND THE GAY SCIENCE TOM STERN Amor fati—the love of fate—is one of many Nietzschean terms which seem to point towards a positive ethics, but which emerge infrequently and are seldom defined. On a traditional understanding, Nietzsche is asking us to cherish whatever it is that happens to have happened to us—including (and perhaps especially) all sorts of horrible things. My sheet analyses amor fati by looking closely at Nietzsche’s most sustained discussion of the concept—in novel four of The Gay Science—and at closely related passag- es in that book. I dispute that by ignoring the context in which Nietzsche writes about amor fati in The Male lover Science, we are liable to ignore several exegetical and philosophical problems with the traditional comprehension of the term. I’ll contend for a different interpretation which locates Nietzsche’s amor fati within the philosophical project of The
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