This new translation is the first to be published in a twenty-volume English-language edition of The Complete Works of Friedrich Nietzsche, the first complete, critical, and annotated translation of all of Nietzsche's work. The Stanford edition is based on the Colli-Montinari edition, which has received universal praise: "It has revolutionized our understanding of one of the greatest German thinkers"; "Scholars can be confident for the first time of having a trustworthy text." Under the title Unzeitgemässe Betrachtungen, Nietzsche collected four essays published separately between 1873 and 1876: "David Strauss the Confessor and the Writer," "On the Utility and Liability of History for Life," "Schopenhauer as Educator," and "Richard Wagner in Bayreuth." The title, newly translated as Unfashionable Observations, spells out the common impulse linking these essays: Nietzsche's inimical attitude toward his "time," understood broadly as all the mainstream and popular movements that constituted contemporary European, but especially German, "culture" in the wake of the Prussian military victory over the French in 1871. The Unfashionable Observations are foundational works for Nietzsche's entire philosophy, prefiguring both his characteristic philosophical style and many of the major ideas he would develop in his later writings. This is the first English translation to include Nietzsche's variants to the published text.

Argues that becoming an influential Christian and a force for good in the world often means being different and doing unfashionable things with regard to money, lifestyle, personal possessions, and relationships.

This is the third volume to appear in an edition that will be the first complete, critical, and annotated English translation of all of Nietzsche's work. It provides for the first time English translations of all of Nietzsche's unpublished notebooks from the summer of 1872 to the end of 1874.

On January 7, 2015, two armed men dressed in masks made their way into the offices of Charlie Hebdo, intent on killing those who had drawn derisive cartoons of Prophet Muhammad. The satirical magazine based in Paris was well-known for its mockery of politicians, right-wing extremists, racists, and religious figures, including the Pope, Jews, Christians and Muslims. Once inside, the two gunmen shot and killed twelve employees, including the magazine’s editor and cartoonist, Stéphane “Charb” Charbonnier. Although Charb often claimed to defend minorities, especially Muslims, against the rising tide of racism in France, all in the name of the French Enlightenment, he nevertheless fell victim to the dialectic of the Enlightenment, in which the Enlightenment itself is functionalized as a tool of repression. This book critiques the political philosophy of Stéphane Charbonnier, showing how the new “Enlightenment Fundamentalism” of the political left contributes to the Islamophobic politics of Europe’s neo-fascist right. Drawing on the perspectives of the Frankfurt School for Social Research, it highlights that a true commitment to the Enlightenment ideals requires that the secular left and religious communities enter into a discourse by which they can find common ground. Without such an engagement, the secular left will increasingly isolate itself from the prophetic, emancipatory and liberational elements within Abrahamic religion, especially Islam. In doing this, those committed to the Enlightenment abandon a key ally in the struggle against the barbarity of neo-liberalism, nationalism, and neo-fascism, which now threatens to overcome Europe and America. Thus, the secular Cain must not slay the religious Abel, but rather find a way to live as brothers and allies in an increasingly dark world.