The Will To Power An Attempted Transvaluation Of All Values Vol Ii Books Iii And Iv

The will to power (German: der Wille zur Macht) is a prominent concept in the philosophy of Friedrich Nietzsche. The will to power describes what Nietzsche may have believed to be the main driving force in humans: achievement, ambition, the striving to reach the highest possible position in life; these are all manifestations of the will to power.

In the volume before us we have the first two books of what was to be Nietzsche's greatest theoretical and philosophical prose work. The reception given to Thus Spake Zarathustra had been so unsatisfactory, and misunderstandings relative to its teaching had become so general, that, within a year of the publication of the first part of that famous philosophical poem, Nietzsche was already beginning to see the necessity of bringing his doctrines before the public in a more definite and unmistakable form. During the years that followed—that is to say, between 1883 and 1886—this plan was matured, and although we have no warrant, save his sister's own word and the internal evidence at our disposal, for classing Beyond Good and Evil (published 1886) among the contributions to Nietzsche's grand and final philosophical scheme, "The Will to Power," it is now impossible to separate it entirely from his chief work as we would naturally separate The Birth of Tragedy, the Thoughts out of Season, the volumes entitled Human, all-too-Human, The Dawn of Day, and Joyful Wisdom. Beyond Good and Evil, then, together with its sequel, The Genealogy of Morals, and the two little volumes, The Twilight of the Idols and the Antichrist (published in 1889 and 1894 respectively), must be regarded as forming part of the general plan of which The Will to Power was to be the opus magnum. Unfortunately, The Will to Power was never completed by its author. The text from which this translation was made is a posthumous publication, and it suffers from all the disadvantages that a book must suffer from which has been arranged and ordered by foster hands. When those who were responsible for its publication undertook the task of preparing it for the press, it was very little more than a vast collection of notes and rough drafts, set down by Nietzsche from time to time, as the material for his chief work; and, as any liberty taken with the original manuscript, save that of putting it in order, would probably have resulted in adding or excluding what the author would on no account have added or excluded himself, it follows that in some few cases the paragraphs are no more than hasty memoranda of passing thoughts, which Nietzsche must have had the intention of elaborating at some future time. In these cases the translation follows the German as closely as possible, and the free use even of a conjunction has in certain cases been avoided, for fear lest the meaning might be in the slightest degree modified. It were well, therefore, if the reader could bear these facts in mind whenever he is struck by a certain clumsiness, either of expression or disposition, in the course of reading this translation.

Friedrich Nietzsche's classic and tremendously influential work exploring the concept he referred to as "The Will to Power" (ambition and striving for achievement) as the driving force in humanity. Nietzsche touches on religion, morality, science, and other fields. The work is divided into four books included within this volume: First Book: European Nihilism, Second Book: Criticism of the Highest Values that Have Prevailed Hitherto, Third Book: The Principles of A New Valuation, and Fourth Book: Discipline and Breeding.

This groundbreaking book investigates the clash between a desire for unfettered mobility and the prevalence of inequality, exploring how this generates frictions in everyday life and how it challenges the ideal of just cosmopolitanism. Reading fictional and popular cultural texts against real global contexts, it develops an ‘aesthetics of justice’ that does not advocate cosmopolitan mobility at the expense of care and hospitality but rather interrogates their divorce in neoliberal contexts.

First published in 1992, this book evokes Pandora and Occam as metaphoric corner posts in an argument about language as discourse and in doing so, brings analytic philosophy to bear on issues of Continental philosophy, with attention to linguistic, semiological, and semiotic concerns. Instead of regarding meanings as guaranteed by definitions, the author argues that linguistic expressions are schemata directing us more or less loosely toward the activation of nonlinguistic sign systems. Ruthrof draws up a heuristic hierarchy of discourses, with literary expression at the top, descending through communication-reduced reference and speech acts to formal logic and digital communication at the bottom. The book offers multiple perspectives from which to review traditional theories of meaning, working from a wide variety of theorists, including Peirce, Frege, Husserl, Derrida, Lyotard, Davidson, and Searle. In Ruthrof’s analysis, Pandora and Occam illustrate the opposition between the suppressed rich materiality of culturally saturated discourse and the stark ideality of formal sign systems. This book will be of interest to those studying linguistics, literature and philosophy.