Abstract
Wittgenstein considers Nietzsche a philosopher and indeed an important philosopher. To stress this fact is not superfluous because in the analytic tradition of philosophy, some of whose roots are located in the Vienna Circle, and to which the philosophers of the Vienna Circle gave powerful impulses, Nietzsche is considered merely as a literary figure. I propose to sketch the history of the Viennese reception of Nietzsche and contrast it with the Anglo-American image of Nietzsche.2
There are problems I never get anywhere near, which do not lie in my path or are not part of my world. Problems of the intellectual world of the West that Beethoven (and perhaps Goethe to a certain extent) has ever confronted (but perhaps Nietzsche passed by them.) Ludwig Wittgenstein, Culture and Value 1
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Notes
Ludwig Wittgenstein, Culture and Value, G.H. von Wright, ed., in collaboration with Heikki Nyman. Peter Winch, trans. ( Oxford: Blackwell, 1980 ), p. 9.
In the last two and half decades much attention has been paid to Nietzsche by professors educated in Anglo-American, predominantly analytic departments of philosophy.
And on postmodern (French) philosophy.
Brand Blanshard, “No One To Be Ignored,” The New York Times Book Review, January 28, 1966. This is a review of Arthur Danto’s Nietzsche as Philosopher.
Blanshard, On Philosophical Style (Bloomington, Indiana: Indiana University Press, 1954 ), p. 14.
Bertrand Russell, Wisdom of the West, Paul Foulkes, ed., (London: Rathbone, 1959), pp. 258 ff.
Russell, History of Western Philosophy ( London: G. Allen Unwin, 1946 ), p. 760.
Ibid.
Ibid., p. 773
Russell, Wisdom of the West, p. 7.
Ludwig Giesz, Nietzsche. Existentialismus und Wille zur Macht (Stuttgart: Deutsche Verlags Anstalt, 1950), p. xi.
Ibid.
Walter Kaufmann, The Portable Nietzsche ( New York: Viking, 1954 ), p. 18.
Kaufmann, Nietzsche: Philosopher, Psychologist, Antichrist (3`d revised edition: New York: Vintage, 1968 ).
Arthur Danto, “Nietzsche” in A Critical History of Western Philosophy, D.J. O’Connor, ed., (London/New York: Free Press, 1964), pp. 384–401; and Nietzsche as Philosopher: An Original Study (New York: Columbia, 1965). See however my critical review in the Journal of Philosophy, 64 (1967), pp. 564–569.
Moritz Schlick, “The Meaning of Life” in Life and Meaning: A Reader, O. Hanfling, ed., (Oxford: Blackwell, 1987), pp. 60–73. Originally published in Berlin, 1927.
Ibid.,pp. 68–69.
Ibid.
Ibid.
The Portable Nietzsche, p. 191.
Die Unschuld des Werdens, ed. Alfred Bäumler, (Stuttgart: A. Kroner, 1956 ), II, 453.
Kurt Baier, in his Inaugural Lecture at Canberra University College, 1957, “The Meaning of Life,” reprinted (in part) in Twentieth-Century Philosophy: The Analytic Tradition, ed. Morris Weitz (New York, 1966 ).
Rudolf Carnap, Logical Positivism, ed. A. J. Ayer (New York: Free Press, 1959), p. 80. Basic Writings of Nietzsche, ed. Walter Kaufmann ( New York; Modern Library, 1968 ), p. 760.
The Use and Abuse of History, trans. Adrian Collins, 2nd rev. ed. ( Indianapolis: Bobbs-Merrill, 1957 ), p. 9.
In his “Nietzsche’s Philosophy in the Light of Contemporary Events,” In Thomas Mann’s Addresses: Delivered at the Library of Congress, 1942–1949 (Washington, D.C., 1963), pp. 75 ff.
The Complete Works of Friedrich Nietzsche, VoL X, ed. Oscar Levy, trans. Thomas Common Vew York: Macmillan, 1909–11 ), p. 328.
N Clemens Heselhaus, Deutsche Lyrik der Moderne von Nietzsche bis Yvan Goll, 2nd ed. ( Dusseldorf: F. Bagel 1962 ), p. 15.
Ibid., p. 16.
See, for instance, Brand Blanshard. For a contemporary European spokesman of traditional metaphysics and his (previous) assessment of Nietzsche, see Erich Heintel’s Nietzsches “System” in seinen Grundbegriffen (Leipzig: Meiner, 1939), p. 207: “One easily overlooks the fact that it is impossible, even for someone who is as profound and acute a thinker as Nietzsche, to make up single-handedly for the intellectual work of two or three millenia.”
The Portable Nietsche, p. 308.
See Max Kesselring, Nietzsche und sein Zarathustra in psychiatrischer Beleuchtung ( Affeltern am Albis: Aehren, 1954 ).
See Georg Siegmund, Nietzsches Kunde vom “Tode Gottes” (Berlin: Morus, 1964). Issues of Encounter of April and July 1969 and of February 1970 contain discussions of the relevance or irrelevance of Nietzsche’s mental condition to his philosophy. The debate was aroused by Alasdair Maclntyre’s “Philosophy and Sanity: Nietzsche’s Titanism, ” Encounter, 32 (1969), pp. 72–82.
Karl Jaspers, Nietzsche: An Introduction to the Understanding of His Philosophical Activity, trans. C. F. Wallraff and F. J. Schmitz, ( Tucson: University of Arizona Press, Arizona, 1960 ).
Ibid., p. 62.
The Gay Science, 76.
Ibid.
Ibid.
Ibid.
Ibid.
The Portable Nietzsche, p. 96.
From a passage in Nietzsche’s Human, All Too Human, taken by Richard von Mises as the motto for his Positivism: A Study in Human Understanding ( Cambridge, Mass.: Harvard University Press, 1951 ).
See Carnap’s “The Elimination of Metaphysics through Logical Analysis of Language.” “Realistic” is not employed in a strictly analytic sense but in a sense common in intellectual and literary history, a sense closer to the ordinary usage of this expression. See, for instance, H. A. Korffs Geist der Goetltezeit, 4th rev ed. (Leipzig: Koehler Amelang, 1957), esp. I, 12.
From “On the Virtue That Makes Small:” The Portable Nietzsche, p. 279.
From “On Old and New Law Tablets,” The Portable Nietzsche, p. 310.
Eugen Fink., Nietzsches Philosophie ( Stuttgart: Kohlhammer, 1960 ), p. 61.
Ibid., p. 62.
Karl Ulmer, Nietzsche: Einheit und Sinn seines Werkes ( Bern: Francke, 1962 ), p. 82.
Ibid.
Selected Letters of Friedrich Nietzsche,ed. and trans. Christopher Middleton (Chicago: University of Chicago Press, 1969), p. 223.
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Fischer, K.R. (1999). Nietzsche and the Vienna Circle. In: Babich, B.E. (eds) Nietzsche, Theories of Knowledge, and Critical Theory. Boston Studies in the Philosophy of Science, vol 203. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-2430-2_9
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