Thomas Brobjer revisits Nietzsche's Twilight of the Idols (1888) and positions it as a rich and stimulating work that contains and summarizes much of Nietzsche's late philosophy, especially his unfinished magnum opus, The Revaluation of All Values. By examining the contents and the purpose of The Twilight of the Idols in relation to Nietzsche's Hauptwerk, Brobjer shows the deep influence of the revaluation project on its construction, a theme ignored by almost all previous commentators. This book reveals more of what Nietzsche was reading as well as outlining influences on him at the time of writing this text, providing a comprehensive commentary that explores both German and English language scholarship. Detailed analyses of the moral, religious and scientific underpinnings of the text enable a new interpretation that is rooted in the project's core philosophy, yielding more knowledge about The Revaluation of All Values as well as Nietzsche's last philosophical thought and position.

Thomas Brobjer revisits Nietzsche's Twilight of the Idols (1888) and positions it as a rich and stimulating work that contains and summarizes much of Nietzsche's late philosophy, especially his unfinished magnum opus, The Revaluation of All Values. By examining the contents and the purpose of The Twilight of the Idols in relation to Nietzsche's Hauptwerk, Brobjer shows the deep influence of the revaluation project on its construction, a theme ignored by almost all previous commentators. This book reveals more of what Nietzsche was reading as well as outlining influences on him at the time of writing this text, providing a comprehensive commentary that explores both German and English language scholarship. Detailed analyses of the moral, religious and scientific underpinnings of the text enable a new interpretation that is rooted in the project's core philosophy, yielding more knowledge about The Revaluation of All Values as well as Nietzsche's last philosophical thought and position.

In these two devastating late works, Nietzsche offers a powerful attack on the morality and the beliefs of his time Nietzsche's Twilight of the Idols is a 'grand declaration of war' on reason, psychology and theology, which combines highly charged personal attacks on his contemporaries (in particular Hegel, Kant and Schopenhauer) with a lightning tour of his own philosophy. It also paves the way for The Anti-Christ, Nietzsche's final assault on institutional Christianity, in which he identifies himself with the 'Dionysian' artist and confronts Christ: the only opponent he feels worthy of him. Translated by R. J. Hollingdale with an Introduction by Michael Tanner

Twilight of the Idols presents a vivid, compressed overview of many of Nietzsche’s mature ideas, including his attack on Plato’s Socrates and on the Platonic legacy in Western philosophy and culture. Polt provides a trustworthy rendering of Nietzsche’s text in contemporary American English, complete with notes prepared by the translator and Tracy Strong. An authoritative Introduction by Strong makes this an outstanding edition. Select Bibliography and Index.

`Anyone who wants to gain a quick idea of how before me everything was topsy-turvy should make a start with this work. That which is called idol on the title-page is quite simply that which was called truth hitherto. Twilight of the Idols - in plain words: the old truth is coming to an end...' Nietzsche intended Twilight of the Idols to serve as a short introduction to his philosophy, and as a result it is the most synoptic of all his books. Continuing in the spirit of its immediate predecessors On The Genealogy of Morals and The Wagner Case, it is a masterpiece of polemic, targeting not only `eternal idols' like Socratic rationality and Christian morality but also their contemporary counterparts, as Nietzsche the `untimely man' goes roaming in the gloaming of nineteenth-century European culture. He allies philosophy with psychology and physiology, relentlessly diagnozing the symptoms of decadence, and his stylistic virtuosity is such that the sheer delight he takes in his 'demonic' mischief-making communicates itself on every page. A brilliant new translation, this edition provides detailed commentary on a highly condensed and allusive work. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

This is the first book-length treatment of the unique nature and development of Nietzsche's post-Zarathustran political philosophy. This later political philosophy is set in the context of the critique of modernity that Nietzsche advances in the years 1885-1888, in such texts as Beyond Good and Evil, On the Genealogy of Morals, Twilight of the Idols, The Antichrist, The Case of Wagner, and Ecce Homo. Daniel Conway has written a powerful book about Nietzsche's own appreciation of the limitations of both his writing style and of his famous prophetic "stance".

Twilight of the Idols by Friedrich Nietzsche. Twilight of the Idols, or, How to Philosophize with a Hammer is a book by Friedrich Nietzsche, written in 1888, and published in 1889. Twilight of the Idols was written in just over a week, between 26 August and 3 September 1888, while Nietzsche was on holiday in Sils Maria. About life, the wisest men of all ages have come to the same conclusion: it is no good. Always and everywhere one has heard the same sound from their mouths - a sound full of doubt, full of melancholy, full of weariness of life, full of resistance to life. Even Socrates said, as he died: "To live - that means to be sick a long time: I owe Asclepius the Savior a rooster." Even Socrates was tired of life. What does that prove? What does it demonstrate? At one time, one would have said (and it has been said loud enough by our pessimists): "At least something must be true here! The consensus of the sages must show us the truth." Shall we still talk like that today? May we? "At least something must be sick here," we retort. These wisest men of all ages - they should first be scrutinized closely. Were they all perhaps shaky on their legs? tottery? decadent? late? Could it be that wisdom appears on earth as a raven, attracted by a little whiff of carrion?