|Birth Day:||October 15, 1844|
|Death Date:||Aug 25, 1900 (age 55)|
|Birth Place:||Rocken, Germany|
|Height:||in centimeters - N/A|
|Weight:||in kg - N/A|
As per our current Database, Friedrich Nietzsche died on Aug 25, 1900 (age 55).
He attended the University of Bonn studying theology and classical philology, but lost his faith and dropped out after one semester. He would go on to become a lecturer and teacher himself.
Born on 15 October 1844, Nietzsche grew up in the town of Röcken (now part of Lützen), near Leipzig, in the Prussian Province of Saxony. He was named after King Friedrich Wilhelm IV of Prussia, who turned 49 on the day of Nietzsche's birth (Nietzsche later dropped his middle name Wilhelm). Nietzsche's parents, Carl Ludwig Nietzsche (1813–1849), a Lutheran pastor and former teacher; and Franziska Nietzsche [de] (née Oehler) (1826–1897), married in 1843, the year before their son's birth. They had two other children: a daughter, Elisabeth Förster-Nietzsche, born in 1846; and a second son, Ludwig Joseph, born in 1848. Nietzsche's father died from a brain ailment in 1849; Ludwig Joseph died six months later at age two. The family then moved to Naumburg, where they lived with Nietzsche's maternal grandmother and his father's two unmarried sisters. After the death of Nietzsche's grandmother in 1856, the family moved into their own house, now Nietzsche-Haus, a museum and Nietzsche study center.
In 1854, he began to attend Domgymnasium in Naumburg. Because his father had worked for the state (as a pastor) the now-fatherless Nietzsche was offered a scholarship to study at the internationally recognized Schulpforta (the claim that Nietzsche was admitted on the strength of his academic competence has been debunked: his grades were not near the top of the class). He studied there from 1858 to 1864, becoming friends with Paul Deussen and Carl von Gersdorff. He also found time to work on poems and musical compositions. Nietzsche led "Germania", a music and literature club, during his summers in Naumburg. At Schulpforta, Nietzsche received an important grounding in languages—Greek, Latin, Hebrew, and French—so as to be able to read important primary sources; he also experienced for the first time being away from his family life in a small-town conservative environment. His end-of-semester exams in March 1864 showed a 1 in Religion and German; a 2a in Greek and Latin; a 2b in French, History, and Physics; and a "lackluster" 3 in Hebrew and Mathematics.
Nietzsche composed several works for voice, piano, and violin beginning in 1858 at the Schulpforta in Naumburg when he started to work on musical compositions. Richard Wagner was dismissive of Nietzsche's music, allegedly mocking a birthday gift of a piano composition sent by Nietzsche in 1871 to his wife Cosima. German conductor and pianist Hans von Bülow also described another of Nietzsche's pieces as "the most undelightful and the most antimusical draft on musical paper that I have faced in a long time."
In 1861 Nietzsche wrote an enthusiastic essay on his "favorite poet," Friedrich Hölderlin, mostly forgotten at that time. He also expressed deep appreciation for Stifter's Indian Summer, Byron's Manfred and Twain's Tom Sawyer.
After graduation in September 1864, Nietzsche began studying theology and classical philology at the University of Bonn in the hope of becoming a minister. For a short time, he and Deussen became members of the Burschenschaft Frankonia. After one semester (and to the anger of his mother), he stopped his theological studies and lost his faith. As early as his 1862 essay "Fate and History", Nietzsche had argued that historical research had discredited the central teachings of Christianity, but David Strauss's Life of Jesus also seems to have had a profound effect on the young man. In addition, Ludwig Feuerbach's The Essence of Christianity influenced young Nietzsche with its argument that people created God, and not the other way around. In June 1865, at the age of 20, Nietzsche wrote to his sister Elisabeth, who was deeply religious, a letter regarding his loss of faith. This letter contains the following statement:
Nietzsche subsequently concentrated on studying philology under Professor Friedrich Wilhelm Ritschl, whom he followed to the University of Leipzig in 1865. There, he became close friends with his fellow student Erwin Rohde. Nietzsche's first philological publications appeared soon after.
In 1865, Nietzsche thoroughly studied the works of Arthur Schopenhauer. He owed the awakening of his philosophical interest to reading Schopenhauer's The World as Will and Representation and later admitted that Schopenhauer was one of the few thinkers whom he respected, dedicating the essay "Schopenhauer as Educator" in the Untimely Meditations to him.
Deussen cited the episode of Cologne's brothel in February 1865 as instrumental to understand the philosopher's way of thinking, mostly about women. Nietzsche was surreptitiously accompanied to a "call house" from which he clumsily escaped upon seeing "a half dozen apparitions dressed in sequins and veils." According to Deussen, Nietzsche "never decided to remain unmarried all his life. For him, women had to sacrifice themselves to the care and benefit of men." Nietzsche scholar Joachim Köhler [de] has attempted to explain Nietzsche's life history and philosophy by claiming that he was homosexual. Köhler argues that Nietzsche's syphilis, which is "... usually considered to be the product of his encounter with a prostitute in a brothel in Cologne or Leipzig, is equally likely. Some maintain that Nietzsche contracted it in a male brothel in Genoa." The acquisition of the infection from a homosexual brothel was confirmed by Sigmund Freud, who cited Otto Binswanger as his source. Köhler also suggests Nietzsche may have had a romantic relationship, as well as a friendship, with Paul Rée. There is the claim that Nietzsche's homosexuality was widely known in the Vienna Psychoanalytic Society, with Nietzsche's friend Paul Deussen claiming that "he was a man who had never touched a woman."
In 1866, he read Friedrich Albert Lange's History of Materialism. Lange's descriptions of Kant's anti-materialistic philosophy, the rise of European Materialism, Europe's increased concern with science, Charles Darwin's theory of evolution, and the general rebellion against tradition and authority intrigued Nietzsche greatly. Nietzsche would ultimately argue the impossibility of an evolutionary explanation of the human aesthetic sense.
In 1867, Nietzsche signed up for one year of voluntary service with the Prussian artillery division in Naumburg. He was regarded as one of the finest riders among his fellow recruits, and his officers predicted that he would soon reach the rank of captain. However, in March 1868, while jumping into the saddle of his horse, Nietzsche struck his chest against the pommel and tore two muscles in his left side, leaving him exhausted and unable to walk for months. Consequently, he turned his attention to his studies again, completing them in 1868. Nietzsche also met Richard Wagner for the first time later that year.
Nietzsche expressed admiration for 17th-century French moralists such as La Rochefoucauld, La Bruyère and Vauvenargues, as well as for Stendhal. The organicism of Paul Bourget influenced Nietzsche, as did that of Rudolf Virchow and Alfred Espinas. In 1867 Nietzsche wrote in a letter that he was trying to improve his German style of writing with the help of Lessing, Lichtenberg and Schopenhauer. It was probably Lichtenberg (along with Paul Rée) whose aphoristic style of writing contributed to Nietzsche's own use of aphorism. Nietzsche early learned of Darwinism through Friedrich Albert Lange. The essays of Ralph Waldo Emerson had a profound influence on Nietzsche, who "loved Emerson from first to last", wrote "Never have I felt so much at home in a book", and called him "[the] author who has been richest in ideas in this century so far". Hippolyte Taine influenced Nietzsche's view on Rousseau and Napoleon. Notably, he also read some of the posthumous works of Charles Baudelaire, Tolstoy's My Religion, Ernest Renan's Life of Jesus, and Fyodor Dostoyevsky's Demons. Nietzsche called Dostoyevsky "the only psychologist from whom I have anything to learn." While Nietzsche never mentions Max Stirner, the similarities in their ideas have prompted a minority of interpreters to suggest a relationship between the two.
Nietzsche had already met Richard Wagner in Leipzig in 1868 and later Wagner's wife, Cosima. Nietzsche admired both greatly and during his time at Basel frequently visited Wagner's house in Tribschen in Lucerne. The Wagners brought Nietzsche into their most intimate circle—including Franz Liszt, of whom Nietzsche colloquially described: "Liszt or the art of running after women!" Nietzsche enjoyed the attention he gave to the beginning of the Bayreuth Festival. In 1870, he gave Cosima Wagner the manuscript of "The Genesis of the Tragic Idea" as a birthday gift. In 1872, Nietzsche published his first book, The Birth of Tragedy. However, his colleagues within his field, including Ritschl, expressed little enthusiasm for the work in which Nietzsche eschewed the classical philologic method in favor of a more speculative approach. In his polemic Philology of the Future, Ulrich von Wilamowitz-Moellendorff damped the book's reception and increased its notoriety. In response, Rohde (then a professor in Kiel) and Wagner came to Nietzsche's defense. Nietzsche remarked freely about the isolation he felt within the philological community and attempted unsuccessfully to transfer to a position in philosophy at Basel.
With Ritschl's support, Nietzsche received a remarkable offer, in 1869, to become a professor of classical philology at the University of Basel in Switzerland. He was only 24 years old and had neither completed his doctorate nor received a teaching certificate ("habilitation"). He was awarded an honorary doctorate by Leipzig University in March 1869, again with Ritschl's support.
Nietzsche's 1870 projected doctoral thesis, "Contribution toward the Study and the Critique of the Sources of Diogenes Laertius" ("Beiträge zur Quellenkunde und Kritik des Laertius Diogenes"), examined the origins of the ideas of Diogenes Laërtius. Though never submitted, it was later published as a gratulationsschrift ('congratulatory publication') in Basel.
Nevertheless, Nietzsche served in the Prussian forces during the Franco-Prussian War (1870–1871) as a medical orderly. In his short time in the military, he experienced much and witnessed the traumatic effects of battle. He also contracted diphtheria and dysentery. Walter Kaufmann speculates that he might also have contracted syphilis at a brothel along with his other infections at this time. On returning to Basel in 1870, Nietzsche observed the establishment of the German Empire and Otto von Bismarck's subsequent policies as an outsider and with a degree of skepticism regarding their genuineness. His inaugural lecture at the university was "Homer and Classical Philology". Nietzsche also met Franz Overbeck, a professor of theology who remained his friend throughout his life. Afrikan Spir, a little-known Russian philosopher responsible for the 1873 Thought and Reality and Nietzsche's colleague, the famed historian Jacob Burckhardt, whose lectures Nietzsche frequently attended, began to exercise significant influence on him.
In 1873, Nietzsche began to accumulate notes that would be posthumously published as Philosophy in the Tragic Age of the Greeks. Between 1873 and 1876, he published four separate long essays: "David Strauss: the Confessor and the Writer", "On the Use and Abuse of History for Life", "Schopenhauer as Educator", and "Richard Wagner in Bayreuth". These four later appeared in a collected edition under the title Untimely Meditations. The essays shared the orientation of a cultural critique, challenging the developing German culture suggested by Schopenhauer and Wagner. During this time in the circle of the Wagners, he met Malwida von Meysenbug and Hans von Bülow. He also began a friendship with Paul Rée who, in 1876, influenced him into dismissing the pessimism in his early writings. However, he was deeply disappointed by the Bayreuth Festival of 1876, where the banality of the shows and baseness of the public repelled him. He was also alienated by Wagner's championing of "German culture", which Nietzsche felt a contradiction in terms as well as by Wagner's celebration of his fame among the German public. All this contributed to his subsequent decision to distance himself from Wagner.
While in Genoa, Nietzsche's failing eyesight prompted him to explore the use of typewriters as a means of continuing to write. He is known to have tried using the Hansen Writing Ball, a contemporary typewriter device. In the end, a past student of his, Heinrich Köselitz or Peter Gast, became a private secretary to Nietzsche. In 1876, Gast transcribed the crabbed, nearly illegible handwriting of Nietzsche's first time with Richard Wagner in Bayreuth. He subsequently transcribed and proofread the galleys for almost all of Nietzsche's work. On at least one occasion, on 23 February 1880, the usually poor Gast received 200 marks from their mutual friend, Paul Rée. Gast was one of the very few friends Nietzsche allowed to criticize him. In responding most enthusiastically to Also Sprach Zarathustra ('Thus Spoke Zarathustra'), Gast did feel it necessary to point out that what were described as "superfluous" people were in fact quite necessary. He went on to list the number of people Epicurus, for example, had to rely on to supply his simple diet of goat cheese.
With the publication in 1878 of Human, All Too Human (a book of aphorisms ranging from metaphysics to morality to religion), a new style of Nietzsche's work became clear, highly influenced by Afrikan Spir's Thought and Reality and reacting against the pessimistic philosophy of Wagner and Schopenhauer. Nietzsche's friendship with Deussen and Rohde cooled as well. In 1879, after a significant decline in health, Nietzsche had to resign his position at Basel. Since his childhood, various disruptive illnesses had plagued him, including moments of shortsightedness that left him nearly blind, migraine headaches, and violent indigestion. The 1868 riding accident and diseases in 1870 may have aggravated these persistent conditions, which continued to affect him through his years at Basel, forcing him to take longer and longer holidays until regular work became impractical.
To the end of his life, Gast and Overbeck remained consistently faithful friends. Malwida von Meysenbug remained like a motherly patron even outside the Wagner circle. Soon Nietzsche made contact with the music-critic Carl Fuchs. Nietzsche stood at the beginning of his most productive period. Beginning with Human, All Too Human in 1878, Nietzsche published one book or major section of a book each year until 1888, his last year of writing; that year, he completed five.
Living off his pension from Basel and aid from friends, Nietzsche traveled frequently to find climates more conducive to his health and lived until 1889 as an independent author in different cities. He spent many summers in Sils Maria near St. Moritz in Switzerland. He spent his winters in the Italian cities of Genoa, Rapallo, and Turin and the French city of Nice. In 1881, when France occupied Tunisia, he planned to travel to Tunis to view Europe from the outside but later abandoned that idea, probably for health reasons. Nietzsche occasionally returned to Naumburg to visit his family, and, especially during this time, he and his sister had repeated periods of conflict and reconciliation.
In 1882, Nietzsche published the first part of The Gay Science. That year he also met Lou Andreas-Salomé, through Malwida von Meysenbug and Paul Rée.
Salomé's mother took her to Rome when Salomé was 21. At a literary salon in the city, Salomé became acquainted with Paul Rée. Rée proposed marriage to her, but she, instead, proposed that they should live and study together as "brother and sister", along with another man for company, where they would establish an academic commune. Rée accepted the idea and suggested that they be joined by his friend Nietzsche. The two met Nietzsche in Rome in April 1882, and Nietzsche is believed to have instantly fallen in love with Salomé, as Rée had done. Nietzsche asked Rée to propose marriage to Salomé, which she rejected. She had been interested in Nietzsche as a friend, but not as a husband. Nietzsche nonetheless was content to join together with Rée and Salomé touring through Switzerland and Italy together, planning their commune. The three traveled with Salomé's mother through Italy and considered where they would set up their "Winterplan" commune. They intended to set up their commune in an abandoned monastery, but no suitable location was found. On 13 May, in Lucerne, when Nietzsche was alone with Salomé, he earnestly proposed marriage to her again, which she rejected. He nonetheless was happy to continue with the plans for an academic commune. After discovering the situation, Nietzsche's sister Elisabeth became determined to get Nietzsche away from the "immoral woman". Nietzsche and Salomé spent the summer together in Tautenburg in Thuringia, often with Nietzsche's sister Elisabeth as a chaperone. Salomé reports that he asked her to marry him on three separate occasions and that she refused, though the reliability of her reports of events is questionable. Arriving in Leipzig, (Germany) in October, Salomé and Rée separated from Nietzsche after a falling-out between Nietzsche and Salomé, in which Salomé believed that Nietzsche was desperately in love with her.
While the three spent a number of weeks together in Leipzig in October 1882, the following month Rée and Salomé ditched Nietzsche, leaving for Stibbe (today Zdbowo in Poland) without any plans to meet again. Nietzsche soon fell into a period of mental anguish, although he continued to write to Rée, stating "We shall see one another from time to time, won't we?" In later recriminations, Nietzsche would blame on separate occasions the failure in his attempts to woo Salomé on Salomé, Rée, and on the intrigues of his sister (who had written letters to the families of Salomé and Rée to disrupt the plans for the commune). Nietzsche wrote of the affair in 1883, that he now felt "genuine hatred for my sister".
By 1882, Nietzsche was taking huge doses of opium, but he was still having trouble sleeping. In 1883, while staying in Nice, he was writing out his own prescriptions for the sedative chloral hydrate, signing them "Dr. Nietzsche".
In 1883, he tried and failed to obtain a lecturing post at the University of Leipzig. It was made clear to him that, in view of his attitude towards Christianity and his concept of God, he had become effectively unemployable by any German university. The subsequent "feelings of revenge and resentment" embittered him:
After severing his philosophical ties with Schopenhauer (who was long dead and never met Nietzsche) and his social ties with Wagner, Nietzsche had few remaining friends. Now, with the new style of Zarathustra, his work became even more alienating, and the market received it only to the degree required by politeness. Nietzsche recognized this and maintained his solitude, though he often complained. His books remained largely unsold. In 1885, he printed only 40 copies of the fourth part of Zarathustra and distributed a fraction of them among close friends, including Helene von Druskowitz.
In 1886, Nietzsche broke with his publisher Ernst Schmeitzner, disgusted by his antisemitic opinions. Nietzsche saw his own writings as "completely buried and in this anti-Semitic dump" of Schmeitzner—associating the publisher with a movement that should be "utterly rejected with cold contempt by every sensible mind." He then printed Beyond Good and Evil at his own expense. He also acquired the publication rights for his earlier works and over the next year issued second editions of The Birth of Tragedy, Human, All Too Human, Daybreak, and of The Gay Science with new prefaces placing the body of his work in a more coherent perspective. Thereafter, he saw his work as completed for a time and hoped that soon a readership would develop. In fact, interest in Nietzsche's thought did increase at this time, if rather slowly and hardly perceptibly to him. During these years Nietzsche met Meta von Salis, Carl Spitteler, and Gottfried Keller.
In 1886, his sister Elisabeth married the antisemite Bernhard Förster and travelled to Paraguay to found Nueva Germania, a "Germanic" colony—a plan Nietzsche responded to with mocking laughter. Through correspondence, Nietzsche's relationship with Elisabeth continued through cycles of conflict and reconciliation, but they met again only after his collapse. He continued to have frequent and painful attacks of illness, which made prolonged work impossible.
Although Nietzsche has famously been misrepresented as a predecessor to Nazism, he criticized anti-Semitism, pan-Germanism and, to a lesser extent, nationalism. Thus, he broke with his editor in 1886 because of his opposition to his editor's anti-Semitic stances, and his rupture with Richard Wagner, expressed in The Case of Wagner and Nietzsche contra Wagner, both of which he wrote in 1888, had much to do with Wagner's endorsement of pan-Germanism and anti-Semitism—and also of his rallying to Christianity. In a 29 March 1887 letter to Theodor Fritsch, Nietzsche mocked anti-Semites, Fritsch, Eugen Dühring, Wagner, Ebrard, Wahrmund, and the leading advocate of pan-Germanism, Paul de Lagarde, who would become, along with Wagner and Houston Chamberlain, the main official influences of Nazism. This 1887 letter to Fritsch ended by: "And finally, how do you think I feel when the name Zarathustra is mouthed by anti-Semites?"
In 1887, Nietzsche wrote the polemic On the Genealogy of Morality. During the same year, he encountered the work of Fyodor Dostoyevsky, to whom he felt an immediate kinship. He also exchanged letters with Hippolyte Taine and Georg Brandes. Brandes, who had started to teach the philosophy of Søren Kierkegaard in the 1870s, wrote to Nietzsche asking him to read Kierkegaard, to which Nietzsche replied that he would come to Copenhagen and read Kierkegaard with him. However, before fulfilling this promise, he slipped too far into illness. At the beginning of 1888, Brandes delivered in Copenhagen one of the first lectures on Nietzsche's philosophy.
Although Nietzsche had previously announced at the end of On the Genealogy of Morality a new work with the title The Will to Power: Attempt at a Revaluation of All Values, he seems to have abandoned this idea and, instead, used some of the draft passages to compose Twilight of the Idols and The Antichrist in 1888.
At least toward the end of his life, Nietzsche believed his ancestors were Polish. He wore a signet ring bearing the Radwan coat of arms, traceable back to Polish nobility of medieval times and the surname "Nicki" of the Polish noble (szlachta) family bearing that coat of arms. Gotard Nietzsche, a member of the Nicki family, left Poland for Prussia. His descendants later settled in the Electorate of Saxony circa the year 1700. Nietzsche wrote in 1888, "My ancestors were Polish noblemen (Nietzky); the type seems to have been well preserved despite three generations of German mothers." At one point, Nietzsche becomes even more adamant about his Polish identity. "I am a pure-blooded Polish nobleman, without a single drop of bad blood, certainly not German blood." On yet another occasion, Nietzsche stated, "Germany is a great nation only because its people have so much Polish blood in their veins.... I am proud of my Polish descent." Nietzsche believed his name might have been Germanized, in one letter claiming, "I was taught to ascribe the origin of my blood and name to Polish noblemen who were called Niëtzky and left their home and nobleness about a hundred years ago, finally yielding to unbearable suppression: they were Protestants."
Related to his theory of the will to power is his speculation, which he did not deem final, regarding the reality of the physical world, including inorganic matter—that, like man's affections and impulses, the material world is also set by the dynamics of a form of the will to power. At the core of his theory is a rejection of atomism—the idea that matter is composed of stable, indivisible units (atoms). Instead, he seemed to have accepted the conclusions of Ruđer Bošković, who explained the qualities of matter as a result of an interplay of forces. One study of Nietzsche defines his fully developed concept of the will to power as "the element from which derive both the quantitative difference of related forces and the quality that devolves into each force in this relation" revealing the will to power as "the principle of the synthesis of forces." Of such forces Nietzsche said they could perhaps be viewed as a primitive form of the will. Likewise, he rejected the view that the movement of bodies is ruled by inexorable laws of nature, positing instead that movement was governed by the power relations between bodies and forces. Other scholars disagree that Nietzsche considered the material world to be a form of the will to power: Nietzsche thoroughly criticized metaphysics, and by including the will to power in the material world, he would simply be setting up a new metaphysics. Other than Aphorism 36 in Beyond Good and Evil, where he raised a question regarding will to power as being in the material world, they argue, it was only in his notes (unpublished by himself), where he wrote about a metaphysical will to power. And they also claim that Nietzsche directed his landlord to burn those notes in 1888 when he left Sils Maria. According to these scholars, the 'burning' story supports their thesis that, at the end of his lucid life, Nietzsche rejected his project on the will to power. However, a recent study (Huang 2019) shows that although it is true that in 1888 Nietzsche wanted some of his notes burned, the 'burning' story indicates little about his project on the will to power, not only because only 11 'aphorisms' saved from the flames were ultimately incorporated into The Will to Power (this book contains 1067 'aphorisms'), but also because these abandoned notes mainly focus on topics such as the critique of morality while touching upon the 'feeling of power' only once.
Nietzsche's works did not reach a wide readership during his active writing career. However, in 1888 the influential Danish critic Georg Brandes aroused considerable excitement about Nietzsche through a series of lectures he gave at the University of Copenhagen. In the years after Nietzsche's death in 1900, his works became better known, and readers have responded to them in complex and sometimes controversial ways. Many Germans eventually discovered his appeals for greater individualism and personality development in Thus Spoke Zarathustra, but responded to them divergently. He had some following among left-wing Germans in the 1890s; in 1894–1895 German conservatives wanted to ban his work as subversive. During the late 19th century Nietzsche's ideas were commonly associated with anarchist movements and appear to have had influence within them, particularly in France and the United States. H.L. Mencken produced the first book on Nietzsche in English in 1907, The Philosophy of Friedrich Nietzsche, and in 1910 a book of translated paragraphs from Nietzsche, increasing knowledge of his philosophy in the United States. Nietzsche is known today as a precursor to existentialism, post-structuralism and postmodernism.
On 3 January 1889, Nietzsche suffered a mental breakdown. Two policemen approached him after he caused a public disturbance in the streets of Turin. What happened remains unknown, but an often-repeated tale from shortly after his death states that Nietzsche witnessed the flogging of a horse at the other end of the Piazza Carlo Alberto, ran to the horse, threw his arms around its neck to protect it, then collapsed to the ground.
On 6 January 1889, Burckhardt showed the letter he had received from Nietzsche to Overbeck. The following day, Overbeck received a similar letter and decided that Nietzsche's friends had to bring him back to Basel. Overbeck traveled to Turin and brought Nietzsche to a psychiatric clinic in Basel. By that time Nietzsche appeared fully in the grip of a serious mental illness, and his mother Franziska decided to transfer him to a clinic in Jena under the direction of Otto Binswanger. In January 1889, they proceeded with the planned release of Twilight of the Idols, by that time already printed and bound. From November 1889 to February 1890, the art historian Julius Langbehn attempted to cure Nietzsche, claiming that the methods of the medical doctors were ineffective in treating Nietzsche's condition. Langbehn assumed progressively greater control of Nietzsche until his secretiveness discredited him. In March 1890, Franziska removed Nietzsche from the clinic and, in May 1890, brought him to her home in Naumburg. During this process Overbeck and Gast contemplated what to do with Nietzsche's unpublished works. In February, they ordered a fifty-copy private edition of Nietzsche contra Wagner, but the publisher C. G. Naumann secretly printed one hundred. Overbeck and Gast decided to withhold publishing The Antichrist and Ecce Homo because of their more radical content. Nietzsche's reception and recognition enjoyed their first surge.
In 1893, Nietzsche's sister Elisabeth returned from Nueva Germania in Paraguay following the suicide of her husband. She studied Nietzsche's works and, piece by piece, took control of their publication. Overbeck was dismissed and Gast finally co-operated. After the death of Franziska in 1897, Nietzsche lived in Weimar, where Elisabeth cared for him and allowed visitors, including Rudolf Steiner (who in 1895 had written Friedrich Nietzsche: a Fighter Against His Time, one of the first books praising Nietzsche), to meet her uncommunicative brother. Elisabeth employed Steiner as a tutor to help her to understand her brother's philosophy. Steiner abandoned the attempt after only a few months, declaring that it was impossible to teach her anything about philosophy.
In 1898 and 1899, Nietzsche suffered at least two strokes. They partially paralyzed him, leaving him unable to speak or walk. He likely suffered from clinical hemiparesis/hemiplegia on the left side of his body by 1899. After contracting pneumonia in mid-August 1900, he had another stroke during the night of 24–25 August and died at about noon on 25 August. Elisabeth had him buried beside his father at the church in Röcken Lützen. His friend and secretary Gast gave his funeral oration, proclaiming: "Holy be your name to all future generations!"
Nietzsche never married. He proposed to Lou Salomé three times and each time was rejected. One theory blames Salomé's view on sexuality as one of the reasons for her alienation from Nietzsche. As articulated in the 1898 novella Fenitschka, she viewed the idea of sexual intercourse as prohibitive and marriage as a violation, with some suggesting that they indicated sexual repression and neurosis. Reflecting on unrequited love, Nietzsche considered that "indispensable ... to the lover is his unrequited love, which he would at no price relinquish for a state of indifference."
W.B. Yeats and Arthur Symons described Nietzsche as the intellectual heir to William Blake. Symons went on to compare the ideas of the two thinkers in The Symbolist Movement in Literature, while Yeats tried to raise awareness of Nietzsche in Ireland. A similar notion was espoused by W.H. Auden who wrote of Nietzsche in his New Year Letter (released in 1941 in The Double Man): "O masterly debunker of our liberal fallacies ... all your life you stormed, like your English forerunner Blake." Nietzsche made an impact on composers during the 1890s. Writer Donald Mitchell noted that Gustav Mahler was "attracted to the poetic fire of Zarathustra, but repelled by the intellectual core of its writings." He also quoted Mahler himself, and adds that he was influenced by Nietzsche's conception and affirmative approach to nature, which Mahler presented in his Third Symphony using Zarathustra's roundelay. Frederick Delius produced a piece of choral music, A Mass of Life, based on a text of Thus Spoke Zarathustra, while Richard Strauss (who also based his Also sprach Zarathustra on the same book), was only interested in finishing "another chapter of symphonic autobiography." Famous writers and poets influenced by Nietzsche include André Gide, August Strindberg, Robinson Jeffers, Pío Baroja, D.H. Lawrence, Edith Södergran and Yukio Mishima.
Friedrich's father died in 1849 from brain ailments and his brother died the next year.
Currently, Friedrich Nietzsche is 177 years, 11 months and 11 days old. Friedrich Nietzsche will celebrate 178th birthday on a Saturday 15th of October 2022. Below we countdown to Friedrich Nietzsche upcoming birthday.
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Happy 174th Birthday Friedrich Wilhelm Nietzsche
Today is the 174th birthday of the man that originated the quote “That which does not kill us makes us stronger.” Nietzsche. A lot of his quotes ring true with me and I have placed them throughout …