Unpublished Fragments from the Period of Thus Spoke Zarathustra (Summer 1882–Winter 1883/84): Volume 14 (The Complete Works of Friedrich Nietzsche)

Nietzsche: Unpublished Fragments from the Period of Thus Spoke Zarathustra (Summer 1882-Winter 1883/84) is the 7th volume (Volume 14) of translation of Nietzsche’s works out of a projected 19, all based on the Critical Study Edition (Kritische Studienausgabe) edited by Giorgio Colli and Mazzino Montinari. It is translated by Paul Loeb and David F. Tinsley. The volume consists of 599 pp. of translated text, 111 pp. of notes, an index of persons, an index of subjects, and an 80 p. Translator’s Afterword. The focus of my review will be on this Afterword; I will let more qualified readers comment on the translation.The Translator’s Afterword is mainly, but not exclusively, concerned with the rendering of Nietzsche’s term Übermensch, in the past translated variously as “superman” or more recently “overman”. Loeb and Tinsley elect to use “superhuman”. In doing so they admit to “contradict[ing] in many ways the reading of Nietzsche’s term Übermensch that was first proposed by Walter Kaufmann in his extremely influential study of Nietzsche’s philosophy …” - Nietzsche: Philosopher, Psychologist, Antichrist. Kaufmann coined the translation “overman”.Loeb and Tinsley correctly state that Kaufmann, writing immediately after WWII, was concerned to rehabilitate Nietzsche from his association with Nazi ideology and the contamination of his ideas by racist, eugenic ideas of a superior master race. Loeb and Tinsley write “According to Kaufmann, Nietzsche’s Zarathustran concept of superhumans is identical to his concept of superior individuals and is best exemplified by the figure of [the German poet] Goethe.” By identifying the overman with specific historical individuals, some nefarious, others laudable, Nietzsche, according to Kaufmann, was not advocating a eugenic policy of breeding overmen, but rather pointing to their spontaneous, if not random, appearance in the course of history. Loeb and Tinsely write that Kaufmann’s interpretation of “overman” is “… in the sense that it refers to a great man like Goethe who has overcome (mastered, sublimated) his animality (his passions, instincts, impulses) and thereby attained self-mastery and become truly human.” Loeb and Tinsley point to inconsistencies in Kaufmann’s argument, his supposed ignoring the development of the concept of overman in Nietzsche’s thought, and his downplaying of any evidence to the contrary in Nietzsche’s writings.Loeb and Tinsley’s translation of “superhuman” is supported by a well argued philological thesis regarding the history of the word “Übermensch”. They feel it does better justice when considering the use of the term in Nietzsche’s works as a whole (which they catalog as being surprising little outside of Thus Spoke Zarathustra). However they go on to argue that “superhuman” is a better translation because it fits with a thesis that Nietzsche actually meant a new species of humans, superior to present day humans in much the same way that humans of today are superior to animals. They are superior because, according to Loeb and Tinsley, they have “ … no viable competitors in the universal struggle for power. But they want to feel more power still, and so they are driven to create something greater beyond themselves, that is, a future species that will be much more powerful than they are. They must therefore breed stronger offspring and then select themselves out of existence by seeking the greatest risks and dangers - thus leaving their descendants to flourish and repeat the same cycle until eventually a new species has emerged.”This is not an unfamiliar line of thinking associated with Nietzsche and is similar to the one Kaufmann was at pains to dispel. Kaufmann might have pointed out that Loeb and Tinsley rely somewhat on the notes and fragments they are translating to support this thesis, something that Kaufmann argued against - stating that Nietzsche did not include them in the final published versions of his writings and never intended for them to be published separately or taken as his final thoughts.I think that one can accept the translation “superhuman” and keep an open mind regarding the above contrasting interpretations. However it shows how difficult it can be to feel totally comfortable with Nietzsche's philosophy. Which interpretation the reader feels more comfortable with will probably be determined by what attitude they bring to his works. Consideration of the issue ultimately demands a full immersion in the study of Nietzsche’s writings.Stanford University Press has not yet published its translation of Thus Spoke Zarathustra. There is yet another volume of Unpublished Fragments from the Period of Thus Spoke Zarathustra (Part II - Volume 15) in its projected translation of Nietzsche’s works. Presumably Loeb and Tinsley will also translate these titles.

A big thank you for Stanford University Press for providing the reading public with these wonderful works. The abundance of first rate unpublished material (for the most part) in these volumes is astounding.

What a blessing that Stanford has finally given us this collection from Nietzsche in English! It is long overdue. It makes Nietzsche available to those of us whose language skills cannot handle the German publications. Nietzsche’s thought defies academic philosophy, which cannot grab hold of him. “Philosophical systems are the most mundane form through which some people can talk about themselves – an unclear and stammering form of memoir.” (pg. 51). He speaks intimately throughout, experimentally, trying thoughts on for size, letting us try them on too. Nietzsche will change you, mature you… provided you do not read him to earn a grade or write a thesis. I look forward to Stanford's Vol 16 soon to come in their Nietzsche collection.

Bought as a gift and he was happy with it.