Accueil
http://www.spanglefish.com/caroldiethe/
http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.474.8451&rep=rep1&type=pdf
"Around the turn of the century, the ranks of confirmed Nietzscheans included Thomas Mann, Heinrich Mann, Martin Buber, Paul Heyse, Christian Morgenstern, Georg Simmel, Carl Gustav Jung, Robert Musil, Hermann Hesse, and Rainer Maria Rilke as well as Karl Kraus, Margarete Susman, Emil Ludwig, Albert Schweitzer, and Max Brod, though not all remained under Nietzsche’s spell." (p.26)
"Bertram’s Nietzsche. Versuch einer Mythologie (Nietzsche: Attempt at a Mythology, 1918) became a key work in Nietzsche interpretation, placing Nietzsche firmly within a tradition of völkisch right-wing German ideology." (p.xxv)
"Oswald Spengler, who visited the Nietzsche-Archiv in Weimar for the first time in July 1920, praised Nietzsche’s spirit as typically German, something that would help Germany (at that time bruisingly defeated) to win through in the end. His comments in Der Untergang des Abendlandes (I: 1918, II: 1923) (The Decline of the West, 1934) marked the acceleration of the coupling of Nietzsche’s name with that of the German Volk, a coupling Nietzsche himself would have resisted." (p.xxviii)
"Nietzsche was not widely read until the turn of the century." (p.xxix)
"Henri Lichtenberger’s monograph of Nietzsche, La Philosophie de Nietzsche, which had appeared in 1898 and was the result of a series of public lectures given at the University of Nancy, soon became vital for the dissemination of Nietzsche’s ideas in France among academics, writers, and literary and political critics. At the same time, translations of Nietzsche’s works started to appear: Henri Albert’s translation of Ainsi parlait Zarathoustra was published in 1898. Par delà le Bien et le Mal (translated by L. Weiscopf and G. Art) appeared in the same year. In 1899, there followed another publication by Albert containing, in one volume, his translation of Le Crépuscule des Idoles and Nietzsche contra Wagner as well as Le Cas Wagner (already translated by Daniel Halévy and Robert Dreyfus in 1892) and L’ Antichrist." (p.xxix)
"Also in 1899 appeared A.-M. Desrousseaux’s translation of Humain, trop humain (Le Voyageur et son Ombre, translated by Henri Albert, appeared in 1902). Henri Albert’s translation of the Généalogie de la Morale appeared in 1900 and the following year Le Gai Savoir and Aurore. However, the most significant text to appear in translation, for many French Nietzscheans, was L’Origine de la Tragédie (1901), translated by J. Marnold and J. Morland." (p.xxix-xxx)
"Charles Maurras, the leader of Action française who cultivated his own brand of paganism, was encouraged to read Nietzsche by Pierre Lasserre and Hugues Rebell." (p.xxx)
-Carol Diethe, Historical Dictionary of Nietzscheanism, Lanham and London, Scarecrow, 2007 (1999 pour la première édition), 358 pages.
http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.474.8451&rep=rep1&type=pdf
"Around the turn of the century, the ranks of confirmed Nietzscheans included Thomas Mann, Heinrich Mann, Martin Buber, Paul Heyse, Christian Morgenstern, Georg Simmel, Carl Gustav Jung, Robert Musil, Hermann Hesse, and Rainer Maria Rilke as well as Karl Kraus, Margarete Susman, Emil Ludwig, Albert Schweitzer, and Max Brod, though not all remained under Nietzsche’s spell." (p.26)
"Bertram’s Nietzsche. Versuch einer Mythologie (Nietzsche: Attempt at a Mythology, 1918) became a key work in Nietzsche interpretation, placing Nietzsche firmly within a tradition of völkisch right-wing German ideology." (p.xxv)
"Oswald Spengler, who visited the Nietzsche-Archiv in Weimar for the first time in July 1920, praised Nietzsche’s spirit as typically German, something that would help Germany (at that time bruisingly defeated) to win through in the end. His comments in Der Untergang des Abendlandes (I: 1918, II: 1923) (The Decline of the West, 1934) marked the acceleration of the coupling of Nietzsche’s name with that of the German Volk, a coupling Nietzsche himself would have resisted." (p.xxviii)
"Nietzsche was not widely read until the turn of the century." (p.xxix)
"Henri Lichtenberger’s monograph of Nietzsche, La Philosophie de Nietzsche, which had appeared in 1898 and was the result of a series of public lectures given at the University of Nancy, soon became vital for the dissemination of Nietzsche’s ideas in France among academics, writers, and literary and political critics. At the same time, translations of Nietzsche’s works started to appear: Henri Albert’s translation of Ainsi parlait Zarathoustra was published in 1898. Par delà le Bien et le Mal (translated by L. Weiscopf and G. Art) appeared in the same year. In 1899, there followed another publication by Albert containing, in one volume, his translation of Le Crépuscule des Idoles and Nietzsche contra Wagner as well as Le Cas Wagner (already translated by Daniel Halévy and Robert Dreyfus in 1892) and L’ Antichrist." (p.xxix)
"Also in 1899 appeared A.-M. Desrousseaux’s translation of Humain, trop humain (Le Voyageur et son Ombre, translated by Henri Albert, appeared in 1902). Henri Albert’s translation of the Généalogie de la Morale appeared in 1900 and the following year Le Gai Savoir and Aurore. However, the most significant text to appear in translation, for many French Nietzscheans, was L’Origine de la Tragédie (1901), translated by J. Marnold and J. Morland." (p.xxix-xxx)
"Charles Maurras, the leader of Action française who cultivated his own brand of paganism, was encouraged to read Nietzsche by Pierre Lasserre and Hugues Rebell." (p.xxx)
-Carol Diethe, Historical Dictionary of Nietzscheanism, Lanham and London, Scarecrow, 2007 (1999 pour la première édition), 358 pages.
