牛津英文经典：查拉图斯特拉如是说（英文版） [Thus Spoke Zarathustra] pdf epub mobi txt 电子书 下载 2025

简体网页||繁体网页

☆☆☆☆☆

[德] 弗里德里希·尼采 著

图书标签:

• 哲学
• 尼采
• 存在主义
• 经典文学
• 英文原版
• 思想
• 文化
• 西方哲学
• 文学
• 自我超越

出版社： 译林出版社

ISBN：9787544757867

版次：1

商品编码：11886729

品牌：译林（YILIN）

包装：平装

丛书名： Oxford World’s Classics

外文名称：Thus Spoke Zarathustra

开本：16开

出版时间：2016-03-01

用纸：纯质纸

页数：384

正文

编辑推荐

　　牛津大学出版百年旗舰产品，英文版本原汁原味呈现，资深编辑专为阅读进阶定制，文学评论名家妙趣横生解读。

内容简介

　　《查拉图斯特拉如是说》是尼采借查拉图斯特拉之名宣讲自己的哲学思想，是尼采里程碑式的作品，几乎包括了尼采的全部思想。全书用散文诗体写成，以振聋发聩的奇异灼见和横空出世的警世智慧宣讲“超人哲学”和“权力意志”，横扫了基督教所造成的精神奴性，谱写了一曲自由主义的人性之歌。本书并不像说教那样枯燥乏味，具有极高的文学价值，在世界哲学史和诗歌史上均占有独特的不朽的地位。

作者简介

　　弗里德里希·尼采（Friedrich Nietzsche, 1844—1900），著名德国思想家，诗人哲学家。他强力批判西方传统的基督教文化，否定基督教传统的道德体系，主张重估一切价值；他提倡创造一种生存的意义，为后来的存在主义奠定了基础，被誉为存在主义的先驱之一；他热爱生命，提倡昂然的生命力和奋发的意志力，肯定人世间的价值，给欧洲古典哲学注入新鲜血液并开辟了古典语言学的崭新时代。从这个意义上说，他开创了人类思想史的新纪元，哲学史可以以尼采前和尼采后来划分。在尼采之后，传统的哲学体系解体了，哲学由非存在转变为存在，从天上回到地上，由神奇莫测、玄而又玄转变为引起亿万人心灵的无限共鸣。

精彩书评

　　谓今日欧洲之文化艺术，下至人民生活，无不略受影响于尼氏者，非过论也。
　　——王国维
　　
　　在哲学上，他深刻地启发了斯宾格勒、萨特等许多有影响的哲学家。在文学上，他对德国的里尔克和托马斯·曼，法国的纪德和马尔罗，英国的萧伯纳和叶芝，中国的鲁迅、茅盾和郭沫若等人的影响也是众所周知的。
　　——张汝伦

目录

Abbreviations
Introduction
Note on the Text and Translation
Select Bibliography
A Chronology of Friedrich Nietzsche
THUS SPOKE ZARATHUSTRA
Explanatory Notes
Index

精彩书摘

　　I
　　When Zarathustra was thirty years old, he abandoned his home and the lake of his home and went into the mountains Here he enjoyed his spirit and his solitude and for ten years did not tire of them.* At last, however, there was a change in his heart-and so one morning with the dawn of morning he rose, stepped out before the sun. and spoke to it thus:
　　‘Greetings, Great Star! What would your happiness he, were it not for those whom you illumine!*
　　For ten years you have come up here to my cave: you would have grown weary of your light and of this course without me, my eagle, and my serpent!
　　‘But we were waiting for you every morning. took from you your over?ow and also blessed you for it
　　‘Behold! I am overburdened with my wisdom: like the bee that has gathered too much honey, I need hands outstretched to receive it.*
　　‘I should like to bestow and distribute. until the wise among human beings once again become glad of their folly and the poor once again of their riches.
　　‘For that I must descend into the depths: just as you do in the evening when you go down behind the sea and still bring light to the underworld, you overrich star!*
　　‘I must, like you, go under, as human beings call it, to whom I would go down. ‘So bless me than, you tranquil eye, who can look without envy even upon all-too-great happiness!
　　‘Bless the cup that wants to over?ow, that the water may ?ow from it golden and carry everywhere the re?ection of your delight!
　　‘Behold! This cup wants to become empty again, and Zarathustra wants to become human again."
　　—Thus began Zarathustra’s going-under.
　　2
　　Zarathustra climbed down the mountain alone and no one encountered him. But when he came into the forest, there suddenly stood before him an old man who had left his holy hut in order search in the forest for roots. And thus spoke the old man to Zarathustra:
　　‘No stranger to me is this wanderer: many years ago he passed by here before Zarathustra he was called; but now he has transformed himself .
　　‘Then you were carrying your ashes to the mountains: would you today carry your fire into the valleys? Do you not fear the arsonist’s punishment?
　　‘Yes. I recognize Zarathustra. Clear is his eye, and around his mouth no trace of disgust. Does he not walk like a dancer?
　　‘ Zarathustra is transformed, Zarathustra has become a child, Zarathustra is an awakened one: what do you want now among sleepers? *
　　‘You lived in your solitude as if in the sea, and the sea bore you up. Alas, you want to climb onto land? Alas, you want to drag your body yourself again?’
　　Zarathustra answered: ‘I love human beings.‘
　　‘But why’, said the holy man, ‘did I go into the forest and the desert? Was it not because I loved human beings all too much?
　　‘Now I love God: human beings I love not. The human being is for me too incomplete an affair. Love of human beings would be the death of me.’
　　Zarathustra answered: ‘What did I say of love! I bring human beings a present.’
　　‘Give them nothing,‘ said the holy man. ‘Rather take something from them and carry it for them: that will do them the greatest good—as long as it does you good!
　　‘And if you would give to them, then give them nothing more than alms, and let them beg even for that!’
　　‘No,’ answered Zarathustra, ‘I give no alms. For that I am not poor enough.’
　　The holy man laughed at Zarathustra and spoke to him thus: ‘Then see to it that they accept your treasures! They are suspicious of solitaries, and do not believe that we come in order to bestow.
　　‘Too lonely for them is the sound of our footsteps in the lanes. And when in their beds at night they hear a man going by long before the sun has risen, they surely ask themselves: Where is that thief going?
　　‘Do not go to human beings but stay in the forest! Go rather even to the beasts! Why would you not be, like me—a hear among the bears, a bird among the birds?’
　　‘And what does the holy man do in the forest?‘ asked Zarathustra.
　　The holy man answered: ‘I make up songs and sing them, and as I make up songs, I laugh and weep and growl: thus do I praise God.
　　‘With singing, weeping, laughing, and growling I praise the God who is my God. But what do you bring us as a present?’
　　When Zarathustra heard these words he saluted the holy man and said: ‘What could I have to give to you! But let me go quickly, that I might take nothing from you!'—And thus they patted from each other, the old man and the younger, laughing, just like two boys laughing.
　　But when Zarathustra was alone again, he spoke thus to his heart;*
　　‘Could this be possible! This old holy man in his forest has heard nothing of this yet. that God is dead!’-
　　3
　　When Zarathustra came to the nearest town, which lay on the edge of the forest, he found there a crowd of people gathered in the market-square, for it had been announced that a rope-dancer* would be appearing. And Zarathustra spoke to the people thus:
　　‘I teach to you the Overhuman. The human is something that shall be overcome. What have you done to overcome it?
　　‘All beings so far have created something beyond themselves: and you want to be the ebb of this great tide, and even go back to the beasts rather than overcome the human?
　　‘What is the ape for the human being? A laughing-stock or a painful cause for shame, And the human shall be just that for the Overhuman: a laughing—stock or a painful cause for shame.
　　‘You have nude your way from warm to human, and much in you is still warm. Once you were apes, and even now the human being is sill more of an ape than any ape is.*
　　‘Whoever is the wisest among you is still no more than a discord and hybrid between plant and spectre. But do I bid you become spectres or plants? ‘Behold. I teach to you the Ovehuman!
　　‘The Overhuman is the sense of the earth. May your will say Let the Overhuman be the sense of the earth!
　　‘I beseech you, my brothers, stay true to the earth and do not believe those who talk of over-earthly hopes! They are poison-mixers, whether they know it or not.
　　‘They are despisers of life, moribund and poisoned themselves, of whom the earth is wary: so let them pass on!
　　‘Once sacrilege against God was the greatest sacrilege, but God died, and thereby the sacrilegious died too. Sacrilege against the earth is now the most terrible thing, and to revere the entrails of the unfathomable more than I sense of the earth!
　　‘Once the soul looked despisingly upon the body, and at that time this despising was the highest thing: she wanted the body to be lea, ghastly, and starved. Thus she thought to slip away from the body and the earth.
　　‘Oh this soul was herself still lean, ghastly, and Starved :and cruelty was the lust of this soul!
　　‘But you too, my brothers, tell me: what does your body proclaim about your soul? Is your soul not poverty and ?lth and wretched contentment?
　　‘Verily, a polluted stream is the human. One must be a veritable sea to absorb such a polluted stream without becoming unclean.
　　‘Behold. I teach to you the Overhuman: it is this sea, in this can your great despising submerge itself.
　　‘What is the greatest you could experience? It is the hour of the great despising. The hour in which even your happiness disgusts you and likewise your reason and your virtue.
　　‘The hour when you say: “What good is my happiness! It is poverty and ?lth and wretched contentment. But my happiness should justify existence itself!"
　　‘The hour when you say: “What good is my reason! Does it crave knowing as the lion craves its food? It is poverty and ?lth and wretched contentment"
　　……

前言/序言

　　Thus Spoke Zarathustra-A Book for Everyone and Nobody: the subtitle, at first puzzling, is also telling. The work is for ‘nobody’ insofar as it’s an intensely personal piece of philosophizing: ‘There is in this book an incredible amount of personal experience and suffering that is comprehensible only to me-many pages strike me as most blood-thirsty’(B Aug 1883).So why did Nietzsche bother to make public his personal experience? And to what extent is the result philosophy, whose practitioners have traditionally aimed at impersonality, generality, or even unusual understanding of philosophy and the philosopher, as exemplified in his most unusual book: Thus Spoke Zarathustra.
　　Nietzsche knew that what is personal may after all touch others, though the process remains obscure. ‘Strange!’ he wrote in the 1880.’I am dominated at every moment by the thought that my history is not only a personal one, that I am doing something for many people when I live like this and work on and write about myself this way’ (W9:7[105]). A few years later he says this about the way philosophers can transform life-experience into thoughts: ‘We must constantly give birth to our thoughts out of pain, and nurture them with everything we have in us of blood ,heart ,fire ,pleasure ,passion ,agony ,conscience ,fate ,and catastrophe. Life to us-that means constantly transforming everything we are into light and flame, as well everything that happens to us’(JS Preface,3). Such light and flame can illumine the way for others through the medium of written page, as long as the style is sufficiently vibrant.
　　Then the life that is saved in the book is immortal since it survives its author’s death with a strange autonomy: ‘It seeks out readers for itself, ignites new life, delight, terrifies, engenders new works, become the soul of plans and actions’(HA 208).If the word ‘instructs’ is notably absent from this list of capabilities, this is because Nietzsche follows Goethe’s well-known dictum : ‘I hate everything that merely instructs me ,without amplifying or directly enlivening my activity.’ It is his concern with imbuing Zarathustra’s pages with the most vital life that enables a presentation of the personal to transform the reader’s experience: ‘Whoever has lived in this book returns to the world with an altered face and vision’(B 22Feb. 1884). Dozens of Nietzsche’s letters testify to a passionate desire to reach other people and change their minds.
　　We can see, then, how Zarathustra might be a book for someone other than the author, but this hardly makes it a book ‘for everyone’. Martin Heidegger reads the ‘for everyone’ helpfully as ‘for every human being as a human being, for each one whenever and insofar as one becomes for oneself worthy of thinking about in one’s essential nature’.But how many of us become that for ourselves? Nietzsche does claims, in a letter written while he was composing the third part of the book (B13 Feb.1883),that the work is ‘accessible to anyone’-but since he is writing to his publisher, and authors seldom proclaim minimal market for their books, a little scepticism might be appropriate. Nonetheless, the publication history of Zarathustra suggests that the book has a remarkably broad appeal: just as it was the author’s favourite among his works, it has also been the most popular among general readers (if not among Nietzsche scholars).
　　Heidegger reads the ‘for nobody’ of the subtitle as meaning ‘for nobody among the inquisitive types who...merely intoxicate themselves with isolated fragments and particular aphorisms from this book’. This makes sense in view of Zarathustra’s calling aphorism ‘mountain peaks’ or ‘summits’, which suggests a vast mass of supporting material (thoughts, ideas, images) to be negotiated before they can be adequately understood. This takes work-or, to put it more encouragingly: Zarathustra, is a text that richly repays the effort of repeated readings over time.
　　For a deeper understanding of the book, Nietzsche reminds us , we need to appreciate its context: ‘To have the prerequisite for understanding Zarathustra, all my earlier writings must be genuinely and profoundly understood; also the necessity of the sequence of these writings and the development expressed in them’(B 29 Aug.1886). Even if one restricts the requirement to his published works it is still exacting, in view of the seven books that appears before Zarathustra: The Birth of Tragedy, Untimely Observations, Human, All Too Human, Assorted Opinions and Maxims, The Wanderer and His Shadow, Dawn of Morning, and The Joyful Science. Nietzsche explicitly refers to these last two as ‘commentaries on Zarathustra written in advance of the text’(B 7 Apr.1884).
　　If all this doesn’t enlighten sufficiently, one can turn to Nietzsche’s next book, Beyond Good and Evil, which he wrote as an explication of Zarathustra, since so few readers appeared to have understood the earlier text. In a letter to the historian Jacob Burckhardt, whose colleague Nietzsche had been at the University of Basel, he wrote: ‘It says the same things as my Zarathustra， but differently, very differently’(B22 Sept. 1886).Lastly, there is an indispensable discussion of Zarathustra in one of Nietzsche’s last works Ecce Homo(1880).
　　The nineteenth century was a time of fervent Orientalism in Europe, with especial interest in Zoroastrianism. Zoaster is the Greek name for the Persian prophet Zarathustra. whose dates are unknown but who probably ?ourished same time between the twelfth and sixth centuries race. In the ?fty years before Nietzsche’s book appeared, over twenty major studies of the Zend-Avesta(the sacred text attributed to Zarathustra) and/or its author were published in‘ German. Having been a classical philologist, with friends who were Orientalists, Nietzsche was well aware of this interest in Zarathustra in academic circles and beyond. Later, in Ecce Homo, he remarks that no one has ever asked him ‘what the name “Zarathustra” means in[his] mouth‘ ( EH‘Why I Am a Destiny', 3). A notebook entry penned a few weeks after he was ?rst struck by the thought of eternal recurrence, which beanie the basic idea of Zarathustra , reads as follows:
　　Midday and Eternity
　　Hints toward a New Life
　　Zarathustra, born by Lake Urmi, left his home in his thirtieth year, went to the province of Aria and wrote the Zend-avesta during ten years of solitude in the mountains. (W 9: 11 [195])
　　This sentence is paraphrase of a passage from the cultural historian Friedrich von Hellwald concerning the Persian prophet. Somewhat modi?ed, it later becomes the opening sentence of Thus spoke Zarathustra. Hellwald also writes that Zarathustra was the ?rst to come up with the idea of: ‘moral order to the world’, As Nietzsche later puts it: ‘The transposition of morality into metaphysics…is his doing.” And so the reason for the choice of protagonist is this ‘Zarathustra created this disastrous error, morality; consequently he must be the ?rst to recognize this’ (EH ibid).
　　Like many a philosophical masterpiece, Zarathustra engages in a dialogue with earlier texts, though the range in this case goes beyond the philosophical to include the Homeric epics, the fragments of Heraclitus, Plato’s dialogues, the Luther Bible,Goethe‘s Faust. H?lderlin‘s Hyperion, Emerson’s Essays, and Wagner‘s Ring of the Nibelungen and parsifal and Patti/bl. As a schoolboy, Nietzsche was a voracious reader, and these literary texts were a formative in?uence on him Friedrich H?lderlin was, along with Goethe, Germany‘s greatest poet; but it was his epistolary novel Hyperion, whose protagonist is a romantic idealist devoted to the regeneration of his native Hellenic culture. that most fascinated the young Nietzsche, It is not generally appreciated that Ralph Waldo Emerson, ‘the Sage of Concord’, became so popular in Europe during his lifetime that his essays were regularly translated into German not long after their publication in Boston. At 17 Nietzsche recognized a wise mentor and kindred spirit in Emerson, whose powerfully eloquent prose style and ideas about fate, history, and the soul exerted a lasting in?uence on him as a thinker and writer. And since Zarathustra is a masterpiece of literature as well as philosophy (the author calls it a poetic composition), the ?gure of its protagonist is formed through deliberate associations with Homer’s Odysseus, Plato’s Socrates, some Old Testament prophets, the Jesus of the Gospels, Byron’s Manfred, Goethe‘s Faust, H?lderlin’s Hyperion, and Wagner’ s Siegfried and Parsifal.

评分☆☆☆☆☆

这本书太厚了！

评分☆☆☆☆☆

对学习文学和文化的学生来说是一部无价的参考书，介绍了复杂的文学和文化理论术语、主题和概念,对于深入研究和课堂讲解文学和文化理论都具有实用价值

评分☆☆☆☆☆

书的纸张质量一般，应该说很差了，很厚，尺寸很小，和我上小学的时候语文课本差不多大，凑合着看吧，一本书的好坏，更重要的是作者和译者的水平，我觉得译林出版社的水准还不错，就买了这一版，如果出精装就更好了

评分☆☆☆☆☆

好，，，，，，，，，，，，，，，，，，

评分☆☆☆☆☆

有轻微压痕，还好是书，重要的是字

评分☆☆☆☆☆

非常棒的产品，性价比高，下次还会购买的。

评分☆☆☆☆☆

孩子喜欢的书

评分☆☆☆☆☆

书太小了，字小又密，注释都没地方写

评分☆☆☆☆☆

法大的王涌教授介绍说，南大的英语博士教给他们：选一本英文原著，精读读透——我就选了红与黑，不过是法文原著，但愿英译本译得好。