Books like Dostoevsky in Love

Named “Denker des Vaderlands” in 2021 by the Stichting Maand van de Filosofie in the Netherlands, Paul van Tongeren’s introductory text is among the few that not only advances theses of Nietzsche, but also explicitly outlines a hermeneutics for approaching a range of texts in their idiosyncratic rhetorical style. For me, the second chapter was a sort of watershed moment where I came to realize how many layers there are to Nietzsche’s writing—and how slow and ruminative a reader should be in interpreting his ideas. When one follows van Tongeren’s techniques, a whole kaleidoscope of new meanings emerge in central ideas like ‘Will to Power’ or his critiques of religion and morality, respectively. The Nietzsche that van Tongeren portrays is not the truth-seeking philosopher so much as the physician of culture, someone not after demonstration and proof so much as the diagnosis and therapy for a Europe fractured by the… show more.

What I love about this book is the fact that it indicates that an apparently apolitical metaphilosophical assumption agrees with an upfront right-wing policy.

The assumption is that when tackling disputes in metaphysics, philosophers should aim to achieve consensus. The policy is that of pressing one to respect the allegedly rationally undeniable standards of a “herd,” as Nietzsche puts it. While problematizing this view, Nietzsche argues that libertarian tendencies of expressing one’s uniqueness are more valuable than more egalitarian tendencies of following herds; to provoke dissensus would then be more valuable than to reach consensus.

This stance has influenced me, even though while problematizing Nietzsche’s works through Carnap’s (and vice-versa), I claim that libertarian and egalitarian tendencies are equally valuable so that one should aim for a balance between them.

When I was a struggling young graduate student, I was fortunate enough to have Volker Gerhardt host me as a Fulbright Scholar at the Humboldt Universität in Berlin. A former vice-president of the Berlin-Brandenburgischen Akademie der Wissenschaften, Gerhardt is one of those remarkably industrious luminaries, who, with even a word of encouragement, can launch an entire area of inquiry. Working within what one might call a Kantian-Humanistic orientation, he has written widely on the most varied aspects of intellectual culture. This introductory book on Nietzsche, which is now in its fourth edition, is masterly in balancing the needs of new readers with the sort of nuances from which seasoned scholars continue to draw. Gerhardt’s Nietzsche is somewhat the cultural pragmatist, concerned above all with living an authentic life in the context of a continually-forming Europe. 

I really appreciate David Runciman’s clear, erudite presentation of history’s legal and political thinkers—both men and women. This is my new go-to text for teaching and for reminding ourselves of the giants’ shoulders we stand on. We are invited to look critically at their ideas and engage with them in dialogue. Like his podcasts, it is a wonderfully accessible history.

This early study of the young Nietzsche is probably the most personal choice as it returns me to an earlier self who first encountered Nietzsche as an undergraduate in the 1960s. In one sense this was my first introduction to what later became known as `Continental Philosophy’. But more than this, it demonstrated that there were fundamental issues and problems that were simply evaded and occluded by the standard histories of philosophy and European culture. The passion to return to the ancient world as a way of understanding the modern world has remain with me to the present. Nietzsche’s reflections on tragedy and `the tragic age’ struck me as a vital source of radical questions and pointed toward problems that remain with me to the present day: the Indo-European language roots of the first thinkers, the seminal role of Homer and Homeric poetry within the problematics of thought, the rejection… show more.

Nietzsche studies are a cottage industry unto themselves. There are thousands of monographs, anthologies, and papers, which are conveniently searchable at the Weimarer Nietzsche-Bibliographie. My “five best books” are not necessarily the interpretations I personally consider by some measure the ‘best’, in the sense of being the most ‘correct’. They are instead the ones I find most helpful for a reader to interpret Nietzsche in a responsible, well-informed way for themselves. 

R. J. Hollingdale is a great starting point for a novice. He was that rare combination of translator, biographer, and philosopher—and as such, his work is approachable for any intellectually curious reader. It was first published in 1965, at a time when one really did have to argue for Nietzsche’s place as a canonical philosopher rather than just a brilliant writer, bombastic iconoclast, or politically-dangerous driver of the pre-war German Zeitgeist. Even if somewhat dated, his book… show more.

If the previous text was a trusty aid for readers, then Krummel’s monumental assemblage of ‘Nietzscheana’ is a treasure chest, the single most comprehensive resource for understanding what Nietzsche meant to Germany. Much more than a bibliography, it is a ‘Wirkungsgeschichte’ or ‘history of influence’ of seemingly everything and everybody touched by the person or thought of Nietzsche from 1867-1945. Krummel, who was an American Germanist, offers the reader excerpts of more than five thousand articles, letters, published speeches, and even diary entries on the subject of Nietzsche. In fact, the massive cultural-historical library that Krummel amassed while compiling these volumes became the foundational collection of the Nietzsche-Dokumentationszentrum in Naumburg. 

When I was researching Luck, I came across many books that claimed to teach the willing acolyte how to seize opportunity and how to maximise reward while minimising risk. This is the one that’s worth paying attention to. The Oracle is a collection of three hundred maxims for practical success, in condensed, often paradoxical form, written by a seventeenth-century Jesuit. Nietzsche said of it that "Europe has never produced anything finer or more complicated in matters of moral subtlety" and who’s going to argue with Nietzsche?

Nietzsche demystifies the idea that the state in capitalism provides stability and certainty in our lives and, as a result, the concept that it is necessary.

He has a dialectic between phenomenon and essence, for which the state is the social form that corresponds to the alienation we experience in our everyday life in capitalism.

Thus, as a corresponding social form to the mass culture, it reiterates our unfreedom. Nietzsche holds a concept of fetishization that brings him much closer to critical Marxism than previously thought. 

Nietzsche’s greatest admirers often distort his views. Mishima is no exception. Considering his nationalism, militarism, and ritualistic suicide, it’s little surprise he endorses the popular misconception of Nietzsche as a champion of egoism and power. 

In this fascinating, disturbing story, adolescent boys create a club devoted to an amoral, pseudo-Nietzschean ideal. When they encounter a mysterious sailor, they worship him as a living embodiment of their values until he defies the image they’ve created. 

Mishima misinterprets Nietzsche but in a critically illuminating way. The boys’ ultimate reaction to their disappointing demi-god proves their hypocrisy, revealing that they idolize precisely the qualities they lack. So Mishima inadvertently debunks the stereotypical image of the “overman,” a cartoonishly impossible superhero, a fantasy who attracts only his polar opposites: the insecure, resentful, conformist, and childish.