This tape of a 70-minute lecture by Princeton Philosophy Professor Walter Kaufmann was recorded at a poetry center in New York City on December 2, 1963. The death of President John F. Kennedy, which had occurred the week before, was mentioned by Walter Kaufmann in connection with his first major point about the treatment which Sophocles devised for Oedipus. As had just happened, the experience of seeing the first of men suddenly brought down produces an unexpected insecurity in the crowd attending this play, quite extreme compared to the ideas which Aristotle had advanced about tragedy and the guidelines which Plato's Republic would impose upon poets. The major points of the lecture are:

1). man's insecurity.

2). man's blindness.

3). the curse of honesty.

4). tragedy is inevitable.

5). the problem of justice.

Before getting to the major points about the play, a lot is said in praise of Sophocles, who lived from 496 BCE to 406 BCE, wrote more than a hundred plays, and frequently won first prize. Oedipus is only one of his character's who gets so angry that he no longer understands when he is told the exact truth. In Oedipus Rex, what makes him most angry is that he wants the truth and the others want to hush things up. Somehow this is related to the famous Freud, who in Kaufmann's book, THE FAITH OF A HERETIC, is called "the modern Oedipus who solved the riddle of the Sphinx and understood man's condition like no one else, was singularly blind confronted with his closest friends and followers, unable to perceive how sick they were." (p. 309). In my notes, section 83 of THE FAITH OF A HERETIC is mentioned under the second point, blindness, when Oedipus is thoroughly spelling out the curse for hounding the villain from the homes of Thebes to rid it of the plague. Poets and plays prior to Sophocles emphasized the family curse. The more modern view of fate is more representative.

If you teach Introduction to Philosophy using a historical approach, this is the text I recommend. I used "The Philosophic Classics 2nd edition, From Plato to Nietzsche" for my classes and was looking for a text with the same basic works with some more contemporary materials. I find the updated 3rd edition, "From Plato to Derrida" the perfect solution. Instead of having to look through more textbooks for the right stuff, this is it.

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I would like to have the more recent version of this book, but it is hardly necessary. I have the First Printing of 20 German Poets from 1962, and I am not trying to sell it. It provides me with a better perspective on Kaufmann's philosophy, pulled together from his years of seeking to comprehend what was truly worthy in German culture, and pictured perfectly as a couplet by Schiller. "Deutsches Reich" "Germany? But where is it? I cannot find such a country. / Where the culture begins, ends the political realm." I would be happy if Kaufmann had learned a bit more from his efforts to evaluate the great German poets, but he may have comforted himself by knowing that each of them had also written a lot which wasn't very good. It is hardest to learn when one shouldn't write poems. Or maybe we were supposed to learn how we may suffer more from the knowledge of how life can resemble the worst poems more than the best of philosophies, in deeper bitterness. To make things worse, when people put everything in the world to music now, sometimes the music is so good that the thoughts don't want to go away. In one of his later works, I believe Walter Kaufmann expressed regret that he had never studied music, as if translating some of the most critical comments ever rendered on music drama counted for nothing, and as if there was some affliction here, but he didn't get it. But he had been so busy: the German poets were a better match for his personal problems than he ever knew, and he was lucky that he had so much to choose from to inform a public that could suddenly make such intellectual attainment popular in a deeply personal way, like I had never experienced it before. Writing in 1961, W.K. chose to say "This volume is not an anthology but aims to be a book of one piece." That kind of goal didn't figure that life could be lived by changing channels.

This is very simply an extraordinary book. Some of Nietzsche's best writings are included in this book, all translated by Walter Kaufmann - Kaufmann being, of course, one of the greatest scholars of German literature (and Nietzsche in particular) of the twentieth century.

The translation seemed very good to me, and I've enjoyed Kaufmann's translations before - particularly his book "Goethe's Faust" is one of the best poetic translations I've ever read.

This book is the best collection of Nietzsche's writings. Kaufmann's translation is incomparable; it has energy, wit; its language is a delight. In other translations Nietzsche comes off as much more ponderous.

The Birth of Tragedy is a good place to start for knowledge of the early Nietzsche and is an indispensible book for understanding what came later. The Genelogy of Morals is the least aphoristic of Nietzsche's writings and provides an extended treatment of Nietzsche's famous and infamous views on morality, especially Christian morality. Beyond Good and Evil is aphoristic brilliance containing many of Nietzsche's most famous ideas.

The one thing that would make this book perfect is the addition of Kaufmann's translation of the Gay Science.

For those interested in Nietzsche there is no better place to start than this book.

Nietzsche like Plato and unlike most philosophers really knew how to write. His writing is brilliant, original, and his style has no peer. Kaufmann produces English that is without peer in his translation of Nietzsche's works.

Whether you love him or hate him, exposure to Nietzsche can be a life-changing experience.

Let me make one thing clear--I disagree with Nietzsche. Like all atheists, he doesn't understand Christianity--especially Catholicism. However, as a reviewer it is not my duty to express that, I am obligated to tell you whether or not to read this book. You should. It is a nice background in existentialism, and you must understand that school of philosophy. If you would like to hear my side of the story read Summa Theologica by Thomas Aquinas, Mere Christianity by C.S. Lewis, The Confessions of Augustine, and finally, a little known tome called the Bible. If you are a Nietzsche fan, I recommend Voltaire's Candide. Existentialism is not without its merits. Nietzsche wasn't all about dissing God. However, the theological assertions of Nietzsche aren't convincing to any ardent Catholic. Still, read the book.

I only want to say one thing here, and I say it primarily because I already love this work. This is the translation to buy. Everyone seems to adore Kaufmann, but the truth is he's much more obtuse and difficult to read (and I don't believe it's necessary, as some may say). Hollingdale gets it right. I'll defend myself with one example from a class I took, where Kaufmann's translation was the required text. I had read both translations (cover-to-cover), and sold my copy of Kaufmann's translation, keeping only my Hollingdale. So, needless to say, I wasn't about to buy Kaufmann again, and went to class with Hollingdale. Slowly, but surely, as the other students read bits of the translation I had, or heard when I spoke pieces aloud, they overwhelmingly agreed with me: Hollingdale is simply more clear, more beautiful, more powerful (less academic, shall we say, which is pure Nietzsche). Ok, over and out, enjoy.

Nietzsche's "Thus Spoke Zarathustra" is often referred to as one of the most influential works of our century, which he wrote in the latter part of the nineteenth century. I've read numerous critiques, analysis, and interpretations from scholars on "Thus Spoke..." Understanding Friedrich, his life, and his constant pains, give some insight into what may have underlined his beliefs. I think to best understand "Thus Spoke..." a person should read it at least twice. I believe a reader can take many of the themes and metaphors and apply them to his or her belief system, or personal philosophy. We all perceive things in different ways, and we can take what we want out of this work. Individuality, and the constant question and resistance to organized institutions is what I like to take from "Thus Spoke Zarathustra" as Zarathustra walks along the mountains, trails, hills, and towns, in his quest to think for himself and tell others of his thoughts. The style is direct and the many exclamation points give Nietzsche's points a "shout!" Nietzsche notes the importance of individuality and the dangers of becoming one of the lemming-like sheep that follow the herd, whether it be nationalism, religious zealotry, or the unquestioning acceptance of basic societal norms. Nietzsche rakes Christianity and organized religion over the coals, with knockout punch after knockout punch. Another theme I take from "Thus Spoke..." is that one person's vice is another's virtue, and we should focus on ourselves and what we believe in, and not spend time attempting to have others accept our ways, and certainly now want them to accept us. We should simply do our "own-thing." One person's goals and values can be, and often are, abhorrent to another person.

There is certainly much more to his works, and any person can go deeper than myself, because I read non-fiction primarily. If a person reads this when they are in their late teens or early twenties, perhaps it can help them reinforce who they are. Anyone can benefit from "Thus Spoke Zarathustra" if they allow themselves the opportunity.

I had heard so many aphorisms and blurbs about Nietzsche and his philosophy, I felt that I had no choice but to learn more about this interesting philosopher. I purchased this book and Beyond Good and Evil, started the latter, but found it a tad too dry after a week. I had skimmed Thus Spoke Zarathustra, and found it far more flamboyant and stylistic (to my taste), so I devoted my time reading to it.

And what a great book it is! What a departure from what other philosophers speak! Nietzsche teaches us the overman, the next step of our evolution; and to achieve the goal of the overman, we must not sustain or merely improve current state, but conquer it. The material in this book is like nothing I have ever read before. Chapter IV is very satisfying, especially "On the Higher Man".

Some chapters may require you to reread them in order to understand the quintessence of Nietzsche's message, but this is hardly any sacrifice compared to what knowledge you have to gain.

"The most concerned ask today: 'How is man to be preserved?' But Zarathustra is the first and only one to ask: 'How is man to be overcome?'" - On the Higher Man, section 3

Dr. Kaufmann's humbition (his coinage for humility and ambition) to make people see "beyond black and white" is beautifully revealed in all his books including the "Critique of Religion and Philosophy". He explains how theology is dead despite its desperate measures to incorporate the philosophy of different ages from Aristotle to Heidegger in its Procrustean exegesis of the bible. The New Testament, seen as a theology of Jesus' four apostles! He sheds light on veils of truth - subjective and objective -, the difference between truth and correctness, and belief and atheism to lay bare the complacent simple mindedness of such classifications. The concept of great philosophy has been shown to exist between positivism and existentialism, poetry and science, and a few philosophers' total disregard for psychology and a psychologist's over-interpretation. He compares various religions and scriptures for their humane, authoritarian, poetic and moral aspects, hints at Greek tragedy and shows what timeless appeal there is in their Weltanschauungs "to man's ontological interest." The author of this book, dares his readers to read well, and to reread; to think, and to rethink, more openly and vigorously. He aptly called himself "a disciple of the sarcastic Socrates."

None of us can completely transcend our subjectivity and emotional allegiances to religious, cultural, and philosophical ideas. But in his painful and self-searching honesty, Walter Kaufmann comes close. This alone makes him a rare author.

However, for those who have read this book, and certainly for those who have also read some of his other books, Dr. Kaufmann's vast knowledge and subtle mind become obvious. This learnedness and intellectual prowess make his honesty that much more impressive (because he could easily have constructed intellectualized defenses of his favorite positions, as many others do). His brilliance also make his searching honesty that much more useful to the rest of us--for he has seen much, and in being honest about what he has seen, he has much to teach.

In addition to the honesty and brilliance of Kaufmann's writing, the writing is, at times, beautiful to the point of being poetic.

And, relatively speaking (for a book on philosophy) it is wonderfully accessible (clearly written).

If you have strong beliefs in any religion or world view, be prepared for a challenging, perhaps painful, read. But this pain is good pain--the pain of growing, the pain of life.

Dr. Kaufmann's humbition (his coinage for humility and ambition) to make people see "beyond black and white" is beautifully revealed in all his books including the "Critique of Religion and Philosophy". He explains how theology is dying despite its desperate measures to incorporate the philosophy of different ages from Aristotle to Heidegger in its Procrustean exegesis of the bible. He sheds light on veils of truth - subjective and objective -, the difference between truth and correctness, and belief and atheism to lay bare the complacent simple mindedness of such classifications. The concept of great philosophy has been shown to exist between analysis and existentialism, poetry and science, and a few philosophers' total disregard for psychology and a psychologist's over-interpretation. He compares various religions and scriptures for their humane, authoritarian, poetic and moral aspects, hints at Greek tragedy and shows what timeless appeal there is in their Weltanschauungs "to man's ontological interest." The author of this book, dares his readers to read well, and to reread; to think, and to rethink, more openly and vigorously. He aptly called himself "a disciple of the sarcastic Socrates."

The book contains Nietzsche's four major works, Thus Spoke Zarathustra, The Twilight of the Idols, The Antichrist and Nietzsche Contra Wagner; as well as notes, letters and excerpts from other books. Though I found Thus Spoke Zarathustra rather boring, the rest of the contents kept me interested. It is an excellent way to get familar with his style of writing.

This is the definitive version of an Englsih translation of Nietzsche. This book covers Nietzsche's later and most important works: "Thus Spoke Zarathustra," "The Antichrist," "Nietzsche Contra Wagner," and "Twilight of the Idols" (all four complete), letters to his sister and friends, and excerpts from the rest of his works.

Nietzsche is often misquoted, misinterprted, and given a bad name. This translation of his works, by Walter Kaufmann, is the definitive version and the best translation from Deutsch to English available. Kaufmann was celebrated for his writings and work on Nietzsche.

This edition takes one of the most prolific and intelligent people from the 19th-20th centuries and brings him to us in all of his glory.

A small book (700 pages), and yet there is both a good sampling of Nietzsche's early works, and the complete transcripts of his four most important books. This single edition allows for someone to follow the evolution of Nietzsche's writing and his very thought process over the course of his life.

The works of Friedrich Nietzsche should be read by anyone and everyone, not just those who are in an enviornment of higher education. If you agree with him, or even hate him and everything that he stands for, it is worth it to read this amazing man's work. If nothing else, it will cause you to stop and reevaluate everything that you hold dear. Reading Nietzsche, and understanding him are to very different things: and understanding him does not mean that one will agree with him; just that one will learn to stop and think about the world around them rather than to just tkae things for granted.

Nietzsche stands as one of my favourite philosophers, and thinkers, alongside David Hume, and others. What makes "The Portable Nietzsche" so great, is in part accredited to Kaufmann's excellent translations, especially in "Thus Spoke Zarathustra". He captures the eloquence of Nietzsche's message and creates a smooth transition from German to English. If you are at all interested in Nietzsche, or would like to become more aquainted with his works I highly recommend this book. I must also agree with other reviewers that "Thus Spoke Zarathustra" must be read several times, though I suggest the first read to be casual, and to add scrutiny and critical thinking with each successive read.

Unlike a great deal of philosophers who appear stodgy, Nietzsche infuses his work with passion and fervour. His words are thought provoking, and in my case, life altering in a positive way. I don't know what else to say, other than this;

If you have had the urge to know more about Nietzsche and his works, continue on with it. I consider The Portable Nietzsche more of a manual of life than a collection of theories. For the most part, Nietzsche is the voice of common sense, but he would rather have you decide for yourself, I believe. Nietzsche is not for the faint of heart, however, and is shrouded in controversy over various topics, including, but not limited to religion, sexism and others.

In my opinion, the open minded reap the most benefit from Nietzsche's words.

I found this book to be a great aid in understanding Nietzsche. Professor Walter Kaufmann does an admirable job describing the evolution of Nietzsche's philosophy, his anti-system yet systematic approach, the will to power, eternal recurrence and much more. I recommend reading at least Beyond Good and Evil before taking this on in order to get a feel for Nietzsche and his ideas.

Walter Kaufmann was arguably the best translator of Friedrich Nietzsche into any language and is responsible to a large extent for his rehabilitation after World War II. In contrast to those who attempt to trash Kaufmann (see especially the reviews to Will To Power) he was better equipped to interpret Nietzsche than the vast majority of amateur Nietzscheans today. First Kaufmann was German-born, meaning that he had a native ability with that language. Normally when choosing a translator it is the normal requirement that the target language - in the case of Nietzsche's German, English is the target language - is handled by a native speaker. Kaufmann was an exception to this rule in that his English was exceptional; his writing is better than most native English speakers. In addition to that he had the intuitive feel for Nietzsche's German that only a native speaker of that language could have. Consider too the cultural context. His generation was closer to Nietzsche's than ours, he grew up in and knew intimately the culture that had produced Nietzsche. With all this in mind, for someone to then come along, say a 30ish American with perhaps a smattering of High School German, and attempt to trash Kaufmann (all the while using his translations which one would expect were tainted) shows a distinct lack of intellectual consistency. In other words if Kaufmann is wrong, don't rely on his translation, go back to the original German yourself to make your argument, or give up the effort.

However I expect that the main reason to attack Kaufmann is political. Today there are those who wish to reclaim Nietzsche for the Nazis even after Kaufmann decisively demolished the arguments for that connection. Those who wish to portray Nietzsche as a racist who focused on breeding and bloodlines ignore what the man actually wrote and betray more about their own opinions than Friedrich Nietzsche's. Far from being a proto-Nazi, Nietzsche in his own words comes across more as the Anti-Hitler or rather more to the point Hitler was the Anti-Nietzsche. Is it so surprizing that German culture was capable of producing both? Although in Hitler's case, I find him more a product of the times, than of any particular culture.

Much has been made of the fact of Hitler's fascination with Nietzsche. As a young soldier he most likely read Zarathustra, which was issued in mass to German troops in World War I along with the Bible. Like most readers who start with that book and read nothing else of Nietzsche, he understood little of the man's ideas. As Kaufmann mentions on page 292, the Nazis got their racial theories not from Nietzsche, but from Hans F.K. Günther who in turn was greatly influenced by the American racists Madison Grant and Lothrop Stoddard among others. Stoddard, a Harvard professor in the 1920's, is an interesting figure, in a certain perverse way, almost forgotten today except among white supremacists. His views (along with Grant's) on the Germans classified them as racially mixed with only a small quantity of superior "Nordic" blood. One wonders the influence this view had on Nazi policies and their fanatic and murderous efforts to "cleanse" foreign elements from their bloodlines. In fact Stoddard's influence on the Nazis clearly outweighs anything they got from Nietzsche, but while Stoddard is unacceptable today for mass consumption, Nietzsche's appeal goes on. Any attempt to link Nietzsche to the Nazis must be seen as the cheap political fascist trick it is.

I got this book after having finished reading the complete works of Nietzsche. Kaufmann has the best translations of most of N's works, save "Beyond Good and Evil" (Hollingdale is the way to go). However, Kaufmann didn't get around to translating many of N's early works, and we are poorer because of this. But, in this text, Kaufmann goes through these early works in his discussion of the development of N's thought. I found his comments on the Untimely Meditations very useful. I had read these texts in the older Oscar Levy translations, and found them hard to digest. For this reason alone, this book was useful to me.

The book in general is a good introduction to N. It spends a lot of time dispelling rumors which do not have the same currency as when the book was written. These misguided misinterprations still exist however, and it is good to be able to counter them. I general don't like secondary texts, but this is a good one. Get it if you are interested in N's life story, or in the basis of his ideas, and you will be very happy.

As other reviewers have pointed out, with this book Walter Kaufmann almost single-handedly resuscitated Nietzche's reputation in the English-speaking world. And, Kaufmann's translations of Nietzsche's work are almost certainly the best available. This book is reasonably well written and lucid, and sets out a comprehensible interpretation of Nietzsche's work. If it weren't for H.L. Mencken's remarkably perceptive little book on Nietzsche published around the turn of the century (which I recommend), I'd say Kaufmann's book was the first really good thing on Nietzsche in English.

The polemics against other Nietzsche scholars are a little much. However, having read a number of the books of the Nietzsche-bashers Kaufman trashes, I tend to agree with him more than his critics, and in the context of the time they were written, I suppose they were not inappropriate.

Some reviewers have suggested Kaufmann lacks depth or sophistication, and there is some truth in this. I am told by a former Kaufmann student that he bragged of being the highest paid philosopher in America and took rather unseemly delight in the material trappings of his success. Nietzsche would have considered him kleinburgerlich.

It is mildly annoying that Kaufmann trashes every German edition of Nietzsche's work except the Musarion - a 1922 edition of which around 1,000 sets were printed. I was told only a hundred or so sets survived WWII and de-Nazification. I was fortunate enough to have access to it as graduate student at the University of California, but except for Kaufmann, I don't know of any sets in private hands. It is good, but almost inaccessible. I was the only one who had checked out several of the volumes, and in others I had to cut the pages.

While Kaufmann is a good introduction, as others have said, it's better to actually read Nietzsche yourself, preferably in German, because Nietzsche is one of the most exciting prose writers in German in the 19th century. Kaufmann's translations are accurate, and reasonable English, but cannot come close to the elegance of Nietzsche's German. I read Nietzsche mostly in German, but keep Kaufman's translations to hand when I have a question about the German.