Schopenhauer's tour for the optimist could now be much extended.

I otherwise was only aware that Leibniz had published in Latin and German.

Adolf Hitler never boasted of Auschwitz.

In this case again, Nietzsche begins to look more conformable to the Nazis, just as Heidegger thought, than to the reasons the enlightened now would give for rejecting German nationalism or anti-Semitism.

If Leibniz had followed  to England, perhaps he could have published in English as well.

What stands over and above objects is something else.

Indeed, the whole section ends with him saying, "the European problem as I understand it: the breeding of a new caste which is to rule Europe" [p.188].

Schopenhauer's system will not make any sense except in the context of  metaphysics.

However interrelated Nietzsche’s values, though, they appear toremain irreducible to a single common value or principle that explainsthem all. For example, the account of honesty and artistry explored insections and revealed that the support they provide to the value of affirmationdepends on their opposition to one another, as“counterforces” (GS 107): if this is right, thenNietzsche’s various values may interact within an organic whole,but some of the interactions are oppositional, so they cannot allarise from a monistic philosophical system.

This may be a mistaken interpretation of Kant, but it is not uncommon.

The thing-in-itself turns out to be will.

[p.50]Although the use of a word like "incriminating" makes this passage sound like an exposure of the worst of Nietzsche, the effect of this passage is actually softened when we realize that, in fact, the business about "selective breeding" and the "ruling caste" is already openly discussed in and does not merely occur in casual jottings that have been edited and redacted by Elisabeth Nietzsche.

Book IV of is also about the will, but now in terms of the .

They included Nietzsche's discussion on the possibilities of selective breeding and of educating a ruling caste, 'the masters of the earth,' 'tyrants who can work as artists on "man" himself'.

First, at the beginning of Book I, comes the Subject of Knowledge.

The pre-condition of thisPrometheus myth is the extraordinary value which a naïve humanity associateswith fire as the true divine protector of that rising culture. But the fact thatman freely controls fire and does not receive it merely as a gift from heaven,as a stirring lightning flash or warming rays of the sun, appeared to thesecontemplative primitive men as an outrage, a crime against divine nature. And soright there the first philosophical problem posed an awkward insolublecontradiction between man and god and pushed it right up to the door of thatculture, like a boulder. The best and loftiest thing which mankind can share isachieved through a crime, and people must now accept the further consequences,namely, the entire flood of suffering and troubles with which the offendeddivine presences afflict the nobly ambitious human race. Such things must happen — anaustere notion which, through the value which it gives to a crime, stands in acurious contrast to the Semitic myth of the Fall, in which curiosity, lyingfalsehoods, temptation, lust, in short, a row of predominantly female emotionsare look upon as the origin of evil.

Thus his theory fails as phenomenology of religion.

She did this in the Villa Silberblick in Weimar, highlighting from among Nietzsche's known works the scribbled, dusty papers which were obscure and hidden under books and other published materials.

They better have read Kant, also.

The project of intermarrying Jews and Prussians and of breeding a new ruling caste is alluded to in a curious way by Yvonne Sherratt in [Yale, 2013, pp.229-263]:

Meanwhile, Elisabeth Nietzsche developed and maintained archives of her brother's work.