Walter Kaufmann's translations are faithful of the word and spirit of Nietzsche, and his running footnote commentaries on both books are more comprehensive than those in his other Nietzsche translations because these two works have been so widely misunderstood.

Nothing Nietzsche wrote is more stunning stylistically or as a human document. His interpretations are as fascinating as they are invaluable. It contains chapters on all the books he himself published. The second inquiry deals with guilt and the bad conscience the third with ascetic ideals-not only in religion but also in the academy.Įcce Homo, written in 1898 and first published posthumously in 1908, is Nietzsche's review of his life and works. Yet very few commentators ever notice, let alone explore, this connection.

That Nietzsche does not intend us to recall the famous master-slave dialectic of Hegel's Phenomenology as we read the Genealogy of Morals, I nd dicult to believe. Kaufmann’s index had no such entry, andnobodygraspedthattheword‘superhuman. sees between master morality and slave morality. The first contrasts master morality and slave morality and indicates how the term 'good' has widely different meanings in each. Kaufmann in his translation of On the Genealogy of Morals provided an excellent description of Napoleon as ‘this synthesis of the inhuman and superhuman’, I could not convince my students that this text contained any reference to the Übermensch. On the Genealogy of Morals (1887) shows him using philsophy, psychology, and classical philology in an effort to give new direction to an ancient discipline. Masterful translations of the great philosopher's major work on ethics, along with his own remarkable review of his life and works.

Genealogy of morals kaufmann