seeing as this is my blog and i can do anything i want in it, over the next few weeks, i will run a few pieces on some people that i'd really like to have over for a few drinks one evening, not becuase of any other reason than it would be really intresting to see how the conversation goes. so unrestricted by time and space, consider William Burroughs arriving exactly on time followed by these two remarkable people, curtousy of wikipedia.

Dr. Wilhelm Reich
Wilhelm Reich (March 24, 1897–November 3, 1957) was an Austrian-American psychiatrist, psychoanalyst, and author, who was trained in Vienna by Sigmund Freud.
In the 1930s, Reich said he had discovered a physical energy, which he called "orgone," and which he said was contained in the atmosphere and in all living matter. He developed instruments — orgone accumulators — to detect and harness the energy, which he said could be used to treat illnesses like cancer. His views were not accepted by the mainstream scientific community.
When his Mass Psychology of Fascism, published in 1933, was banned by the Nazis, Reich realized he was in danger and hurriedly left Germany, spending time in Denmark, Sweden, and Norway before moving to the United States in 1939 to continue his research. In 1947, following a series of articles about orgone in The New Republic and Harper's, the U.S. Food and Drug Administration (FDA) began an investigation into Reich's claims about orgone therapy, and won an injunction against its promotion as a medical treatment. Charged with contempt of court for violating the injunction, Reich conducted his own defense, which involved sending the judge all his books to read. He was sentenced to two years' imprisonment.
In August 1956, several tons of his publications were burned by the FDA. He died of heart failure in jail just over a year later, one day before he was due to apply for parole.

Early life and career
Wilhelm Reich was born in Dobrzanica, a village near Lemberg, then part of the Austro-Hungarian Empire, now in the Ukraine. His parents, Leon Reich, a prosperous farmer, and Cecilia Roniger, were Jewish. Shortly after his birth, the family moved south to a farm in Jujinetz, near Chernivtsi, Bukovina. He attributed his later interest in the study of sex and the biological basis of the emotions to his upbringing on his father's farm where, as he later put it, the "natural life functions" were never hidden from him. He was taught at home until he was 13 when his mother committed suicide after being discovered having an affair with Reich's tutor.
Reich fled his home when the Russian army invaded shortly after his father's death in 1914. In his Passion of Youth, he wrote: "I never saw either my homeland or my possessions again. Of a well-to-do past, nothing was left."
He joined the Austrian Army, serving from 1915-18, for the last two years as a lieutenant. In 1918, when the war ended, he entered the medical school at the University of Vienna. As an undergraduate, he was drawn to the work of Sigmund Freud, who became aware of Reich's work in 1919 when Reich organized a seminar on sexology. Reich was accepted for membership of the Vienna Psychoanalytic Association in October 1920 at the age of 23. According to the Wilhelm Reich Museum's biography, he was allowed to complete his six-year medical degree in four years because he was a war veteran, and received his M.D. in July 1922. He worked in Internal Medicine at University Hospital, Vienna, and studied neuropsychiatry from 1922-24 at the Neurological and Psychiatric Clinic under Professor Wagner-Jauregg, who won the Nobel Prize in medicine in 1927.


The early development of orgone therapy
In 1922, Reich set up private practice as a psychoanalyst, and became first clinical assistant, and later vice-director, at Freud's Polyanalytic Polyclinic. He joined the faculty of the Psychoanalytic Institute in Vienna in 1924, and conducted research into the social causes of neurosis. It was at the Vienna Psychoanalytic Association that Reich met Annie Pink, a fellow analyst-in-training. They married, and had their first daughter, Eva, in 1924 and a second daughter in 1928, but Reich was unable to control his interest in other women. The marriage was not a happy one, and did not last.
Reich developed a theory that the ability to feel sexual love depended on a physical ability to make love with what he called "orgastic potency." He attempted to "measure" the male orgasm, noting that four distinct phases occurred physiologically: first, the psychosexual build-up or tension; second. the tumescence of the penis, with an accompanying "charge," which Reich measured electrically; third, an electrical discharge at the moment of orgasm, and fourth, the relaxation of the penis. He believed the force that he measured was a distinct type of energy present in all life forms. He called it "orgone."
He was a prolific writer for psychoanalytic journals in Europe, and his book Character Analysis brought forth a small revolution in the practice of psychoanalysis itself, and is still used today as a textbook for analytically-oriented classes in medical schools. Originally psychoanalysis was focused on the treatment of neurotic symptoms. Character Analysis was a major step in the development of what today would be called ego psychology. In Reich's view a person's entire character (or personality), not only individual symptoms, could be looked at and treated as a neurotic phenomenon. The book also introduced Reich's theory of "body armoring." He argued that unreleased psychosexual energy could produce actual physical blocks within muscles and organs, and that these act as a "body armor," preventing the release of the energy. An orgasm was one way to break through the armor. These ideas developed into a general theory of the importance of a healthy sex life to overall well-being, a theory compatible with Freud's views.
Reich agreed with Freud that sexual development was the origin of mental disorder. They both believed that most psychological states were dictated by unconscious processes; that infant sexuality develops early but is repressed, and that this has important consequences for mental health. They were both atheists, believing that morality is a repression of the sexuality of individuals imposed on them as they move from childhood to maturity. At that time a Marxist, Reich argued that the source of sexual repression was bourgeois morality and the socio-economic structures that produced it. As sexual repression was the cause of the neuroses, the best cure would be to have an active, guilt-free sex life. He argued that such a liberation could come about only through a morality not imposed by a repressive economic structure. In 1928, he joined the Austrian Communist Party and founded the Socialist Association for Sexual Counselling and Research, which organized counselling centers for workers—in contrast to Freud, who was perceived as treating only the bourgeoisie.
Reich employed an unusual therapeutic method. He used touch to accompany the talking cure, taking an active role in sessions, feeling his patients' chests to check their breathing, repositioning their bodies, and sometimes requiring them to remove their clothes, so that men were treated wearing shorts and women in bra and panties. These methods caused a split between Reich and the rest of the psychoanalytic community.
In 1930, he moved his practice to Berlin and joined the Communist Party of Germany, becoming its spokesman. His best-known book, The Sexual Revolution, was published at this time in Vienna. Advocating free contraceptives and abortion on demand, he again set up clinics in working-class areas and taught sex education, but eventually became too outspoken even for the communists, and he was expelled from the party in 1933.
In the same year, The Mass Psychology of Fascism was published, in which Reich categorized fascism as a symptom of sexual repression. The book was banned by the Nazis when they came to power. Reich was expelled from the International Psychological Association in 1934 for political militancy. German newspapers started attacking him as a womanizer, a communist, and a Jew who advocated free love. He realized he was in danger and hurriedly left Germany disguised as a tourist on a ski trip to Austria. He spent some years in Denmark, Sweden, and Norway, before leaving for the U.S. in 1939.

The bion experiments
From 1934-37, based for most of the period in Oslo, Reich conducted experiments seeking the origins of life. He examined protozoa, single-celled creatures with nuclei that, like animals, display mobility and heterotrophy, meaning they require organic matter to obtain carbon for growth. He grew cultured vesicles using grass, beach sand, iron, and animal tissue, boiling them, adding potassium and gelatin. Having heated the materials to incandescence with a heat-torch, he noted bright, glowing, blue vesicles, which, he claimed, could be cultured, and which gave off an observable radiant energy, which he called orgone. He named the vesicles "bions" and believed they were a rudimentary form of life, or halfway between life and non-life. When he poured the cooled mixture onto growth media, bacteria were born. Reich dismissed the idea that the bacteria were already present in the air, or in the sand and other materials he used. Reich's The Bion Experiments on the Origin of Life was published in Oslo in 1938, leading to attacks in the press that he was a "Jew pornographer" who was daring to meddle with the origins of life.


T-bacilli
In 1936, in Beyond Psychology, Reich wrote that:
Since everything is antithetically arranged, there must be two different types of single-celled organisms: (a) life-destroying organisms or organisms that form through organic decay, (b) life-promoting organisms that form from inorganic material that comes to life.
This idea led Reich to believe he had found the cause of cancer. He called the life-destroying organisms "T-bacill," with the T standing for Thanatos, Greek for death. He described in The Cancer Biopathy how he had found them in a culture of rotting cancerous tissue obtained from a local hospital. He wrote that T-bacilli were formed from the disintegration of protein. He claimed they were 0.2 to 0.5 micrometre in length, shaped like lancets, and when injected into mice, they caused inflammation and cancer. He concluded that when orgone energy diminishes in cells, through ageing or injury, the cells undergo "bionous degeneration" or death. At some point, the deadly T-bacilli start to form in the cells. Death from cancer, he believed, was caused by an overwhelming growth of the T-bacilli.

Orgone accumulators and cloudbusters


In March 1938, Hitler annexed Austria. Reich's ex-wife and daughters had already left for the U.S., and in August 1939, Reich sailed out of Norway on the last boat to leave before the war began. He settled in Forest Hills, Long Island, and in 1946, married Ilse Ollendorf, with whom he had a son, Peter.
It was during this period, according to some researchers, that Reich appeared to suffer a breakdown. They say that he became paranoid and revised parts of his earlier works to remove references to Marxist theory. Reich's defenders say that Reich's revisions were minor, confined only to the English-speaking American period of his work, and were primarily sexological, clinical, or scientific in nature. Reich was one of the first of the European socialists to break ranks completely with the Communist Party; for example, in his book Mass Psychology of Fascism, which he wrote after a trip to Russia, he identified communism as "Red Fascism". His defenders say that the charge of paranoia is intended to discredit Reich's critique of Marxism. American writer Jim Martin alleges that many of those who have attacked Reich's biophysical research—on the orgone accumulator, for example—are themselves leftist and Marxist (Martin 2000).
In 1940, Reich built boxes — orgone accumulators — to concentrate orgone energy in the atmosphere, some for lab animals, and some large enough for a human being to sit inside. He now believed orgone was a type of primordial cosmic energy, blue in color, which he claimed was omnipresent and responsible for such things as weather, the color of the sky, gravity, the formation of galaxies, and the biological expressions of emotion and sexuality. Composed of alternating layers of ferrous metals and insulators with a high-dielectrical constant, his orgone accumulators had the appearance of a large hollow "capacitor". He believed that sitting inside the box might provide a treatment for cancer and other illnesses. It was the construction of these boxes that caught the attention of the press, and wild rumors spread that they were "sex boxes" which caused uncontrollable erections.
Reich also designed a "cloudbuster" with which he said he could manipulate streams of orgone energy in the atmosphere to induce rain by forcing clouds to form and disperse. Based on experiments with the orgone accumulator, he argued that orgone energy was a negatively-entropic force in nature which was responsible for concentrating and organizing matter. During one drought-relief expedition to Arizona, he claimed to have observed UFOs, and speculated that orgone might be used for the propulsion of UFOs.
According to his theory, illness was primarily caused by depletion or blockages of the orgone energy within the body. He conducted clinical tests of the orgone accumulator on people suffering from a variety of illnesses. The patient would sit within the accumulator and absorb the "concentrated orgone energy". He built smaller, more portable accumulator-blankets of the same layered construction for application to parts of the body. The effects observed were claimed to boost the immune system, even to the point of destroying certain types of tumors, though Reich was hesitant to claim this constituted a "cure." The orgone accumulator was also tested on mice with cancer, and on plant-growth, the results convincing Reich that the benefits of orgone therapy could not be attributed to a placebo effect. He had, he believed, developed a grand unified theory of physical and mental health.

Orgone experiment with Einstein
In 1940, Reich wrote to Albert Einstein saying he had a scientific discovery he wanted to discuss, and on January 13, 1941, he went to visit Einstein in Princeton. They talked for five hours, and Einstein agreed to test an orgone accumulator, which Reich had made out of a Faraday cage made of galvanized steel and insulated by wood and paper on the outside. Einstein agreed with Reich that if, as Reich suggested, an object's temperature could be raised without an apparent heating source, it would be "a bomb" in physics.
Reich supplied the device during their second meeting, and Einstein performed the experiment in his basement, which involved taking the temperature atop, inside, and near the device. He also stripped the device down to its Faraday cage to compare temperatures. Over the course of a week, in both cases, Einstein observed a rise in temperature, and confirmed Reich's finding in a published letter. Since Einstein could offer no explanation for the finding, Reich concluded that the heat was the result of a novel form of energy—orgone energy—that had accumulated inside the Faraday cage. However, one of Einstein's colleagues at Princeton, the Polish physicist Leopold Infeld, interpreted the phenomenon as resulting from thermal convection currents, though he failed to provide an experimental demonstration of his contention. Einstein concurred that the experiment could be explained by convection.
Over the next three years of correspondence, Reich and Einstein disagreed on the interpretation of the experiment. The entire correspondence between Reich and Einstein was published by Reich's press as The Einstein Affair in 1953. In 2001, the neo-Reichians Paulo Correa and Alexandra Correa reproduced the experiment and introduced controls that they say rule out the possibility of convection as an explanation (see Aetherometry). A similar experiment was independently carried out by their supporter Eugene Mallove.


The Brady articles and the FDA
Reich with his wife Ilse and their son Peter, who wrote A Book of Dreams about his close relationship with his father, how they would go cloudbusting together, and his bewilderment when Reich died in prison when Peter was 13 years old.
In 1947, Reich was attacked in The New Republic and Harpers in a series of articles written by Mildred Brady, a freelance writer. Jim Martin writes that Michael Straight, a former member of the Cambridge Apostles and friend of some of those involved in the Soviet-Cambridge spy ring, was the publisher of the Brady articles, and that the attack on Reich may have been prompted by Reich's turning his back on Marxism (Martin, 2000). The articles triggered an investigation of Reich by the Food and Drug Administration (FDA), who believed he was peddling a quack cancer cure. Reich had already been investigated by the FBI because he was an immigrant with a communist background. According to an FBI press release dated February 25, 2000:
This German immigrant described himself as the Associate Professor of Medical Psychology, Director of the Orgone Institute, President and research physician of the Wilhelm Reich Foundation, and discoverer of biological or life energy. A 1940 security investigation was begun to determine the extent of Reich's communist commitments. In 1947, a security investigation concluded that neither the Orgone Project nor any of its staff were engaged in subversive activities or were in violation of any statute within the jurisdiction of the FBI.
Though cleared of suspicion of subversive activities, the FDA investigation continued. On February 10, 1954, acting on allegations in the Brady articles, they filed a complaint seeking a permanent injunction under the Federal Food, Drug, and Cosmetic Act to prevent interstate shipment of orgone-therapy equipment and literature. Reich refused to appear in court, apparently believing that no court was in a position to evaluate his work. On February 25, he wrote to Judge Clifford:
My factual position in the case as well as in the world of science of today does not permit me to enter the case against the Food and Drug Administration, since such action would, in my mind, imply admission of the authority of this special branch of the government to pass judgment on primordial, pre-atomic cosmic orgone energy."
Because of Reich's failure to appear, Judge Clifford granted the injunction on March 19, 1954. The ruling stated that all written material, including books, papers and pamphlets that mentioned "orgone energy" had to be destroyed, and that further copies of Reich's books could not be published, including his revised classics like The Mass Psychology of Fascism, unless the words "orgone energy" were deleted.


Imprisonment and death
In May 1956, Reich was arrested for technical violation of the injunction when an associate moved some orgone-therapy equipment across a state line, and Reich was charged with contempt of court. Once again, he refused to arrange a legal defense. He was brought in chains to the courthouse in Portland, Maine. Representing himself, he admitted to having violated the injunction and arranged for the judge to be sent copies of his books. He was sentenced to two years' imprisonment.
Dr. Morton Herskowitz, a fellow psychiatrist and friend of Reich's wrote of the trial:
Because he viewed himself as a historical figure, he was making a historical point, and to make that point he had conducted the trial that way. If I had been in his shoes, I would have wanted to escape jail, I would have wanted to be free, etc. I would have conducted the trial on a strictly legal basis because the lawyers had said, "We can win this case for you. Their case is so weak, so when you let us do our thing we can get you off." But he wouldn't do it.
On June 5, 1956, FDA officials traveled to Orgonon, Reich's 200-acre (80-hectare) estate near Rangeley, Maine, where they destroyed the accumulators, and on June 26, burned many of his books. On August 25, 1956 and again on March 17, 1960, [15] the remaining six tons of his books, journals and papers were burned in the 25th Street public incinerator in New York's lower east side (Gansevoort incinerator). In March 1957, he was sent to Danbury Federal Prison, where a psychiatrist examined him, recording: "Paranoia manifested by delusions of grandiosity and persecution and ideas of reference."
Reich died in his sleep of heart failure on November 3, 1957 in the federal penitentiary in Lewisburg, Pennsylvania, one day before he was due to apply for parole. He was buried in Orgonon. At his own instruction, his granite headstone said simply:
Wilhelm Reich
Born March 24, 1897Died November 3, 1957
Not one psychiatric or established scientific journal carried an obituary. Time Magazine noted:
Died. Wilhelm Reich, 60, once-famed psychoanalyst, associate, and follower of Sigmund Freud, founder of the Wilhelm Reich Foundation, lately better known for unorthodox sex and energy theories; of a heart attack in Lewisburg Federal Penitentiary, Pa; where he was serving a two-year term for distributing his invention, the "orgone energy accumulator" (in violation of the Food and Drug Act), a telephone-booth-size device which supposedly gathered energy from the atmosphere, and could cure, while the patient sat inside, common colds, cancer and impotence.


Status of Reich's work
As of 2005, the mainstream scientific community pays little attention to Reich's work, but he is popular in other areas, particularly psychotherapy. Nearly all of his publications have been reprinted, save for his research journals which are available only as photocopies via the Wilhelm Reich Museum. The first editions are not available: Reich continously amended his books throughout his life, and the owners of Reich's intellectual property actively forbid anything other than the latest revised versions to be reprinted. In the late 1960s, the publishing house of Farrar, Straus & Giroux republished Reich's major works. Reich's earlier books, particularly The Mass Psychology of Fascism, are regarded as historically valuable.
William Steig, Norman Mailer, William S. Burroughs, and Orson Bean have all undergone Reich's orgone therapy. In the late 1960s and early 1970s, Reich's ideas on social and sexual freedom enjoyed a revival and most of his books were reprinted and widely read, including by the loosely defined "New Left" and students' movements in Europe and the U.S., though often with considerable distortion of his ideas.


His influence is strongly felt in psychotherapy. He was a forerunner of body-oriented, emotions-based psychotherapies, influencing Fritz Perls' Gestalt therapy and Arthur Janov's primal therapy. See also Neo-Reichian massage. His pupil Alexander Lowen, the founder of bioenergetic analysis, Charles Kelley, the founder of Radix Therapy, and James DeMeo of the Orgone Biophysical Research Laboratory ensure that his research receives widespread attention. Many practising psychoanalysts give credence to his theory of character, and his book Character Analysis is still used as a textbook. The American College of Orgonomy, originally led by Dr. Elsworth Baker, and the Institute for Orgonomic Science led by Dr. Morton Herskowitz, still use Reich's original therapeutic methods. Don Croft has invented a simple, modified cloudbuster that he claims converts dead orgone in the atmosphere into positive orgone in order to dispel chemtrails and to repel harmful alien spacecraft.
Reich's life and work continue to influence popular culture, with references to orgone and cloudbusting found in songs by Clutch, Hawkwind, Pop Will Eat Itself, Turbonegro and Patti Smith. Kate Bush's song, "Cloudbusting," describes Reich's arrest and incarceration through the eyes of Reich's son, Peter, who wrote his father's story in A Book of Dreams, published in 1973. Frank Zappa was also influenced by Reich's work. The philosopher and science fiction author Robert Anton Wilson wrote a play, Wilhelm Reich in Hell, based on his life. A film about Reich's teachings called W.R.: Mysteries of the Organism was made in 1971 by Yugoslavian director Dusan Makavejev.


and seated next to him would be ...Mr. Nietzsche.

Friedrich Wilhelm Nietzsche (October 15, 1844–August 25, 1900), a German philologist and philosopher, produced critiques of contemporary culture, religion, and philosophy centered around a basic question regarding the positive and negative attitudes of various systems of morality toward life. Beyond the unique themes dealt with in his works, Nietzsche's powerful literary style and subtle approach distinguish his writings. Although largely overlooked during his short yet astonishingly productive working life, which ended with a mental collapse in 1889, Nietzsche received recognition during the second half of the 20th century as a highly significant figure in modern philosophy.

Life
Youth (1844 – 1869)
Friedrich Nietzsche was born on October 15, 1844, in the small town of Röcken, near Leipzig, in the then Prussian province of Saxony. His name, given by his father, comes from King Frederick William IV of Prussia, who celebrated his 49th birthday on the day of Nietzsche's birth. Nietzsche's parents, Carl Ludwig (1813 – 1849), a Lutheran pastor and former teacher, and Franziska Oehler (1826 – 1897), married in 1843. His sister, Elisabeth, was born in 1846, followed by his brother Ludwig Joseph in 1848. After the death of their father in 1849 and the young brother in 1850, the family moved to Naumburg, where they lived with Nietzsche's maternal grandmother and his father's two unmarried sisters under the (formal) guardianship of a local magistrate, Bernhard Dächsel. After the death of Nietzsche's grandmother in 1856 the family could afford their own house.


During this time the young Nietzsche attended a boys' school and later a private school, where he became friends with Gustav Krug and Wilhelm Pinder, both of whom came from respected families. In 1854 he began to attend the Domgymnasium in Naumburg, but after he showed particular talents in music and language, the internationally-recognized Schulpforta admitted him as a pupil, and there he continued his studies from 1858 to 1864. Here he became friends with Paul Deussen and Carl von Gersdorff. He also found time to work on poems and musical compositions. At Schulpforta Nietzsche received an important introduction to literature, particularly that of the ancient Greeks and Romans, and for the first time experienced a distance from his family life in a small-town Christian environment.
After graduation, in 1864, Nietzsche commenced studies in theology and classical philology at the University of Bonn. 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 studies in theology, and concentrated on philology, with Professor Friedrich Wilhelm Ritschl, whom he followed to the University of Leipzig the next year. There, he became close friends with fellow student Erwin Rohde. Nietzsche's first philological publications appeared soon after.
In 1865, Nietzsche became acquainted with the work of Arthur Schopenhauer, and he read Friedrich Albert Lange's Geschichte des Materialismus in 1866. He found both of these encounters stimulating: they encouraged him to expand his horizons beyond philology and to continue his schooling. Nietzsche also owned a copy of Philipp Mainländer's Die Philosophie der Erlösung, a work which, like Schopenhauer's philosophy, expressed pessimism. In 1867, Nietzsche signed up for one year of voluntary service with the Prussian artillery division in Naumburg. However, a bad riding-accident in March 1868 left him unfit for service. Consequently Nietzsche turned his attention to his studies again, completing them and first meeting with Richard Wagner later that year.
Professor at Basel (1869 – 1879)
Due in part to Ritschl's support, Nietzsche received an extraordinary offer to become professor of classical philology at the University of Basel before having completed his doctorate degree or certificate for teaching. During his philological work in Basel he discovered that the ancient poetic meter related only to the length of syllables, different from the modern, accentuating meter. After moving to Basel, Nietzsche renounced his Prussian citizenship: for the rest of his life he remained officially stateless. Nevertheless, he served on the Prussian side during the Franco-Prussian War of 1870 to 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. On returning to Basel in 1870, Nietzsche observed the establishment of the German Empire and the following era of Otto von Bismarck as an outsider and with a degree of skepticism regarding its genuineness. At the University, he delivered his inaugural lecture, "On Homer's Personality". Nietzsche also met Franz Overbeck, a professor of theology, who remained his friend throughout his life. The historian Jacob Burckhardt, whose lectures Nietzsche frequently attended, became another very influential colleague.
Nietzsche had already met Richard Wagner in Leipzig in 1868, and (some time later) Wagner's wife Cosima. Nietzsche admired both greatly, and during his time at Basel frequently visited Wagner's house in Tribschen in the Canton of Lucerne. The Wagners brought Nietzsche into their most intimate circle, and enjoyed the attention he gave to the beginning of the Festival House in Bayreuth. 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 out of the Spirit of Music. However, his classical philological colleagues, including Ritschl, expressed little enthusiasm for the work, in which Nietzsche forewent a precise philological method to employ a style of philosophical speculation. In a polemic, Philology of the Future, Ulrich von Wilamowitz-Moellendorff dampened the book's reception and increased its notoriety. In response, Rohde (by now 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 attain a position in philosophy at Basel.


Between 1873 and 1876, Nietzsche published separately four 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 four essays shared the orientation of a cultural critique, challenging the developing German culture along lines suggested by Schopenhauer and Wagner. Starting in 1873, Nietzsche also accumulated the notes later posthumously published as Philosophy in the Tragic Age of the Greeks. During this time, in the circle of the Wagners, Nietzsche met Malwida von Meysenbug and Hans von Bülow, and also began a friendship with Paul Rée, who after 1876 influenced him in dismissing the pessimism in his early writings. However, his disappointment with the Bayreuth Festival of 1876, where the banality of the shows and the baseness of the public repelled him, caused him in the end to distance himself from Wagner.
With the publication of Human, All Too Human in 1878, a book of aphorisms on subjects ranging from metaphysics to morality and from religion to the sexes, Nietzsche's departure from the philosophy of Wagner and Schopenhauer became evident. Nietzsche's friendship with Deussen and Rohde cooled as well. Nietzsche in this time attempted to find a wife — to no avail. 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 — moments of shortsightedness practically to the degree of blindness, migraine headaches, and violent stomach attacks. 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 no longer practical.)
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Free philosopher (1879 – 1888)
Driven by his illness to find more compatible climates, Nietzsche traveled frequently, and lived until 1889 as an independent author in different cities. He spent many summers in Sils Maria, near St. Moritz in Switzerland, and many winters in the Italian cities of Genoa, Rapallo, and Turin, and in the French city of Nice. He occasionally returned to Naumburg to visit his family, and especially during this time, he and his sister had repeated periods of conflict and reconciliation. He lived on his pension from Basel, but also received aid from friends. A past student of his, Peter Gast (born Heinrich Köselitz), became a sort of private secretary to Nietzsche. 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 would publish one book (or major section of a book) each year until 1888, his last year of writing, during which he completed five. In 1879, Nietzsche published Mixed Opinions and Maxims, which followed the aphoristic form of Human, All Too Human. The following year, he published The Wanderer and His Shadow. Both appeared as the second part of the second edition of Human, All-Too-Human.

Lou Salomé, Paul Rée and Nietzsche, 1882.
In 1881 Nietzsche published Daybreak: Reflections on Moral Prejudices, and in 1882 the first part of The Gay Science. That year he also met Lou Salomé through Malwida von Meysenbug and Paul Rée. Nietzsche and Salomé spent the summer together in Tautenburg in Thuringia, often with Nietzsche's sister Elisabeth as chaperone. However, Nietzsche regarded Salomé less as an equal partner than as a gifted student. He fell in love with her and pursued her despite their mutual friend Rée. When he asked to marry her, Salomé refused. Nietzsche's relationship with Rée and Salomé broke up in the winter of 1882/1883, partially due to intrigues conducted by his sister Elisabeth. (Lou Salomé eventually came to correspond with Sigmund Freud, introducing him to Nietzsche's thought.) In the face of renewed fits of illness, in near isolation after a falling-out with his mother and sister regarding Salomé, and plagued by suicidal thoughts, Nietzsche fled to Rapallo, where in only ten days he wrote the first part of Thus Spoke Zarathustra.
After severing philosophical ties to Schopenhauer and social ties to Wagner, Nietzsche had few remaining friends. Now, with the new style of Zarathustra, his work became even more alienating and his readers received it only to the degree prescribed by politeness. Nietzsche recognized this and maintained his solitude, even though he often complained about it. He gave up his short-lived plan to become a poet in public, and was troubled by concerns about his publications. His books were as good as unsold. In 1885, he printed only 40 copies of the fourth part of Zarathustra, and only a fraction of these were distributed among close friends.
In 1886 Nietzsche printed Beyond Good and Evil at his own expense. With this book and with the appearance in 1886–1887 of second editions of his earlier works (The Birth of Tragedy, Human, All Too Human, Daybreak, and The Gay Science), he saw his work completed for the time and hoped that soon a readership would develop. In fact, interest in Nietzsche's thought did increase at this time, even if rather slowly and hardly perceived by him. During these years Nietzsche met Meta von Salis, Carl Spitteler, and also Gottfried Keller. In 1886, his sister Elisabeth married the anti-Semite Bernhard Förster and traveled to Paraguay to found a "Germanic" colony, a plan to which Nietzsche responded with laughter. Through correspondence, Nietzsche's relationship with Elisabeth continued on the path of conflict and reconciliation, but she would not see him again in person until after his collapse. He continued to have frequent and painful attacks of illness, which made prolonged work impossible. In 1887 Nietzsche quickly wrote the polemic On the Genealogy of Morals. He also exchanged letters with Hippolyte Taine, and then also with Georg Brandes, whom both Kierkegaard and Nietzsche inspired. 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. In the beginning of 1888, Brandes delivered one of the first lectures on Nietzsche's philosophy in Copenhagen.
In the same year, Nietzsche wrote five books, based on his voluminous notes for the long-planned work, The Will to Power. His health seemed to improve, and he spent the summer in high spirits. In the fall of 1888 his writings and letters began to reveal an overestimation of his status and 'fate'. He overestimated the increasing response to his writings, above all, for the recent polemic, The Case of Wagner. On his 44th birthday, after completing The Twilight of the Idols and The Antichrist, he decided to write the autobiography Ecce Homo, which presents itself to his readers in order that they "[h]ear me! For I am such and such a person. Above all, do not mistake me for someone else." (Preface, sec. 1, tr. Walter Kaufmann) In December, Nietzsche began a correspondence with August Strindberg, and thought that, short of an international breakthrough, he would attempt to buy back his older writings from the publisher and have them translated into other European languages. Moreover, he planned the publication of the compilation Nietzsche Contra Wagner and of the poems Dionysian Dithyrambs.

Mental breakdown and death (1889 – 1900)
On January 3, 1889, Nietzsche had a mental collapse. That day two Turinese policemen approached him after he caused a public disturbance in the streets of Turin. What actually happened remains unknown. The often-repeated (and apocryphal) tale states that Nietzsche witnessed the whipping of a horse at the other end of the Piazza Carlo Alberto, ran to the horse, threw his arms up around the horse’s neck to protect it, and collapsed to the ground. In the following few days, he sent short writings to a number of friends, including Cosima Wagner and Jacob Burckhardt, which showed signs of a breakdown. To his former colleague Burckhardt he wrote: 'I have had Caiphas put in fetters. Also, last year I was crucified by the German doctors in a very drawn-out manner. Wilhelm, Bismarck, and all anti-Semites abolished.' (The Portable Nietzsche, trans. Walter Kaufmann)
On January 6, 1889, Burckhardt showed the letter he had received from Nietzsche to Overbeck. The following day Overbeck received a similarly revealing letter, and decided Nietzsche must be brought 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 insanity, and his mother Franziska decided to transfer him to a clinic in Jena under the direction of Otto Binswanger. From November 1889 to February 1890, Julius Langbehn attempted to cure Nietzsche, claiming that the doctors' methods were ineffective to cure Nietzsche's condition. Langbehn assumed greater and greater control of Nietzsche until his secrecy 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 January 1889 they proceeded with the planned release of The Twilight of the Idols, by that time already printed and bound. In February, they ordered a 50-copy private edition of Nietzsche Contra Wagner, but the publisher C. G. Naumann secretly printed 100. Overbeck and Gast decided to withhold publishing Der Antichrist and Ecce Homo

due to their more radical content. Nietzsche's reception and recognition enjoyed their first surge.
In 1893, Nietzsche's sister Elisabeth returned from Paraguay after the suicide of her husband. She read and studied Nietzsche's works, and piece by piece took control of them and of their publication. Overbeck eventually sufferred dismissal, and Gast finally co-operated. After the death of Franziska in 1897 Nietzsche lived in Weimar, where Elisabeth cared for him and allowed people, including Rudolf Steiner, to visit her uncommunicative brother.
Early commentators frequently diagnosed a syphilitic infection as the cause of the breakdown; however, some of Nietzsche's symptoms seem inconsistent with typical cases of syphilis. Some have diagnosed a form of brain cancer. Others suggest that Nietzsche experienced a mystical awakening, similar to the mast-state studied by Meher Baba. While most commentators regard Nietzsche's breakdown as unrelated to his philosophy, some, including Georges Bataille and René Girard, argue for considering his breakdown as a symptom of a psychological maladjustment brought on by his philosophy.
On August 25, 1900 Nietzsche died after contracting pneumonia. At the wish of Elisabeth, he was buried beside his father at the church in Röcken. His friend, Gast, gave his funeral oration, proclaiming: "Holy be your name to all future generations!" (Note that Nietzsche had pointed out in Ecce Homo how he did not wish to be called "holy".)
Nietzsche's sister Elisabeth Förster-Nietzsche compiled The Will to Power from notes he had written; and published it posthumously. (She had married an anti-Semitic agitator, and her brother had opposed her marriage from the beginning because he did not share her husband's anti-Semitic views.) Since his sister arranged the book, the general consensus holds that it does not reflect Nietzsche's intent. Indeed, Mazzino Montinari, the editor of Nietzsche's Nachlass, called it a forgery. The content of The Will to Power has given rise to accusations that Nietzsche shared views similar to those of the Nazis.


Key concepts
In his preface to The Portable Nietzsche, the prominent translator of Nietzsche, Walter Kaufmann, expressed the view that, although Nietzsche's ideas may often seem contradictory, a thorough understanding of Nietzsche's free-thinking nature may also yield an explanation of his paradoxes. In addition to this, perspectivism intimates a thesis regarding the seeming contradictions in Nietzsche's writings, suggesting that Nietzsche used multiple viewpoints in his work as a means of challenging his reader to consider various approaches toward an issue. The thesis, however, does not claim that Nietzsche himself regarded all ideas as equally valid. Nietzsche's disagreements with many other philosophers, such as Kant, Plato, Schopenhauer, and Spinoza, populate his texts. Whether one views the conflicting elements in his writings as intentional or not, his various ideas continue to have influence.
Nihilism and God is dead
Nietzsche saw nihilism as the outcome of repeated frustrations in the search for meaning. He diagnosed nihilism as a latent presence within the very foundations of European culture, and saw it as a necessary and approaching destiny. The religious worldview had already suffered a number of challenges from contrary perspectives grounded in philosophical skepticism, and in modern science's evolutionary and heliocentric theory. Nietzsche saw this intellectual condition as a new challenge to European culture, which had extended itself beyond a sort of point-of-no-return. Nietzsche conceptualizes this with the famous statement "God is dead", which first appeared in his work in section 108 of The Gay Science, again in section 125 with the parable of "The Madman", and even more famously in Thus Spoke Zarathustra. The statement, typically placed in quotation marks, accentuated the crisis that Nietzsche argued that Western culture must face and transcend in the wake of the irreparable dissolution of its traditional foundations, moored largely in classical Greek philosophy and Christianity.

Master morality and slave morality
Nietzsche argued that two types of morality existed: a master morality that springs actively from the 'noble man', and a slave morality that develops reactively within the weak man. These two moralities do not present simple inversions of one another, they form two different value systems; master morality fits actions into a scale of 'good' or 'bad' whereas slave morality fits actions into a scale of 'good' or 'evil'.

Christianity as an institution and Jesus
In his book the Anti-Christ, Nietzsche fights against how Christianity has become an ideology set forth by institutions like churches, and how churches have failed to represent the life of Jesus. Nietzsche finds it important to distinguish between the religion of Christianity and the person of Jesus. Nietzsche attacked Christian religion as represented by churches and institutions for what he called its "transvaluation" of healthy instinctive values. Transvaluation consists of the process by which one can view the meaning of a concept or ideology from a "higher" context. Nietzsche went beyond agnostic and atheistic thinkers of the Enlightenment, who simply regarded Christianity as untrue. He claimed that the Apostle Paul may have deliberately propagated Christianity as a subversive religion (a "psychological warfare weapon") within the Roman Empire as a form of covert revenge for the Roman destruction of Jerusalem and of the Second Temple in 70 AD during the Jewish War of 66 - 73 AD. Nietzsche contrasts the Christians with Jesus, whom he regarded as a unique individual, and argues he established his own moral evaluations. As such, Jesus represents a kind of step towards his ideation of the overman. Ultimately, however, Nietzsche claims that, unlike the overman, who embraces life, Jesus denied reality in favor of his "kingdom of God". Jesus's refusal to defend himself, and subsequent death, logically followed from this total disengagement. Nietzsche goes further to analyze the history of Christianity, finding it has progressively distorted the teachings of Jesus more and more. He criticizes the early Christians for turning Jesus into a martyr and Jesus's life into the story of the redemption of mankind in order to dominate the masses; and finds the Apostles cowardly, vulgar, and resentful. He argues that successive generations further misunderstood the life of Jesus as the influence of Christianity grew. By the 19th century, Nietzsche concludes, Christianity had become so worldly as to parody itself — a total inversion of a worldview which was, in the beginning, nihilistic, thus implying the "death of God".

Amor fati and the eternal recurrence
Nietzsche encountered the idea of the eternal recurrence in the works of Heinrich Heine, who speculated that one day a person would be born with the same thought-processes as himself, and that the same applied to every other individual. Nietzsche expanded on this thought to form his theory, which he put forth in The Gay Science and developed in Thus Spoke Zarathustra. In Nietzsche's reading of Schopenhauer, he came across the idea of eternal recurrence. Schopenhauer claimed that a person who unconditionally affirms life would do so even if everything that has happened were to happen again repeatedly. On a few occasions in his notebooks, Nietzsche discusses the possibility of the Eternal Recurrence as cosmological truth (see Arthur Danto, Nietzsche as Philosopher for a detailed analysis of these efforts), but in the works he prepared for publication, he treats it as the ultimate method of life-affirmation. According to Nietzsche, it would require a sincere Amor Fati (Love of Fate), not simply to endure, but to wish for the eternal recurrence of all events exactly as they occurred — all of the pain and joy, the embarrassment and glory. Nietzsche calls the idea "horrifying and paralyzing", and he also characterizes the burden of this idea as the "heaviest weight" imaginable (das schwerste Gewicht). The wish for the eternal return of all events would mark the ultimate affirmation of life. According to a few interpreters, the eternal return represents more than merely an intellectual concept or challenge: it resembles a koan, or a psychological device that occupies one's entire consciousness, stimulating a transformation of consciousness known as metanoia.
Nehamas wrote in Nietzsche: Life as Literature of three ways of seeing the eternal recurrence: "(A) My life will recur in exactly identical fashion." This expresses a totally fatalistic approach to the idea. "(B) My life may recur in exactly identical fashion." This second view conditionally asserts cosmology, but fails to capture what Nietzsche refers to in The Gay Science, 341. Finally, "(C) If my life were to recur, then it could recur only in identical fashion." Nehemas shows that this interpretation exists totally independently of physics and does not presuppose the truth of cosmology. Nehamas' draws the conclusion that if individuals constitute themselves through their actions , then they can only maintain themselves in their current state by living in a reoccurrence of past actions.
Übermensch

Some controversy exists over who or what Nietzsche considered the Übermensch (in English, "overman" or "superman") to be or to represent. Some evidence suggests that Nietzsche remained skeptical about individual identity and the notion of the subject, but whether there was a concrete example of the Übermensch remains unclear in certain respects. For instance, the interpretation of Nietzsche as the "Nazi Philosopher" (an interpretation spearheaded mainly by his sister,[3]) has come for the English-speaking world to suggest the Übermensch as Hitler- or Mussolini-like, but modern interpretations of Nietzsche, especially after the work of Walter Kaufmann, suggest that Nietzsche's vision of the overman aligns more with the concept of a Renaissance type of man, similar to and indeed inspired by the creative figure Johann Wolfgang von Goethe.


Place in contemporary ethical theory
Nietzsche's work addresses ethics from several perspectives: meta-ethics, normative ethics, and descriptive ethics.
In the field of meta-ethics, one can perhaps most usefully classify Nietzsche as a moral skeptic; meaning that he claims that all ethical statements are false, because any kind of correspondence between ethical statements and "moral facts" remains illusory. (This forms part of a more general claim that no universally true fact exists, roughly because none of them more than "appear" to correspond to reality). Instead, ethical statements (like all statements) remain mere "interpretations."
Sometimes Nietzsche may seem to have very definite opinions on what he regards as moral or as immoral. Note, however, that one can explain Nietzsche's moral opinions without attributing to him the claim of their truth. For Nietzsche, after all, we needn't disregard a statement merely because it expresses something false. On the contrary, he depicts falsehood as essential for "life". Interestingly enough, he mentions a "dishonest lie", (discussing Wagner in The Case of Wagner) as opposed to an "honest" one, recommending further to consult Plato with regards to the latter, which should give some idea of the layers of paradox in his work.
In the juncture between normative ethics and descriptive ethics, Nietzsche distinguishes between "master morality" and "slave morality". Although he recognizes that not everyone holds either scheme in a clearly delineated fashion without some syncretism, he presents them in contrast to one another. Some of the contrasts in master vs. slave morality include:
_ "good" and "bad" interpretations vs. "good" and "evil" interpretations
_ "aristocratic" vs. "part of the 'herd'"
_ determines values independently of predetermined foundations (nature) vs. determines values on predetermined, unquestioned foundations (Christianity).
Nietzsche elaborated these ideas in his book On the Genealogy of Morals, in which he also introduced the key concept of ressentiment as the basis for the slave morality. Nietzsche's primarily negative assessment of the ethical and moralistic teachings of the world's monotheistic religions followed from his earlier considerations of the questions of God and morality in the works The Gay Science and Thus Spoke Zarathustra. These considerations led Nietzsche to the idea of eternal recurrence and to the (in)famous phrase, "God is dead". Nietzsche primarily meant that, for all practical purposes, his contemporaries lived as if God were dead, though they had not yet recognized it. Nietzsche believed this "death" had already started to undermine the foundations of morality and would lead to moral relativism and moral nihilism. As a response to the dangers of these trends he believed in re-evaluating the foundations of morality to better understand the origins and motives underlying them, so that individuals might decide for themselves whether to regard a moral value as born of an outdated or misguided cultural imposition or as something they wish to hold true.
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Social and political views
Main article: Nietzsche's social and political views
While readers may discern a political tone in Nietzsche's writings, his work does not in any sense propose or outline a "political project". The man who stated that "[t]he will to a system is a lack of integrity" advocated consistently in never devising or advocating a specific system of governance, enquiry, or ethics — just as, as an advocate of individual struggle and self-realization, he never concerned himself with mass movements or with the organization of groups and political parties. In this sense, one could almost call Nietzsche an anti-political thinker. Walter Kaufmann put forward the view that the powerful individualism expressed in his writings would cause disaster if introduced to the public realm of politics. Later writers, led by the French intellectual Left, have proposed ways of using Nietzschean theory in what has become known as the "politics of difference" — particularly in formulating theories of political resistance and sexual and moral difference.
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Nietzsche's influence and reception
Nietzsche's reception has proved a rather confused and complex affair. Many Germans eventually discovered his appeals for greater individualism and personality development in Thus Spoke Zarathustra, but responded to those appeals in diverging ways. He had some following among left-wing Germans in the 1890s; in 1894–95, German conservatives wanted to ban his work as subversive. By the First World War, however, he had acquired a reputation as a source of right-wing German militarism. The Dreyfus Affair (ca 1894 - 1906) provides another example of his reception: the French anti-semitic Right labelled the Jewish and Leftist intellectuals who defended Alfred Dreyfus as "Nietzscheans".
During the interbellum, certain Nazis employed a highly selective reading of Nietzsche's work to advance their ideology, notably Alfred Baeumler in his reading of The Will to Power. The era of Nazi rule (1933 – 1945) saw Nietzsche's writings widely studied in German (and, after 1938, Austrian) schools and universities. The Nazis viewed Nietzsche as one of their "founding fathers". Although there exist few — if any — similarities between Nietzsche's views and Nazism (see political views), phrases like "the will to power" became common in Nazi circles. The wide popularity of Nietzsche among Nazis stemmed in part from the endeavors of his sister, Elisabeth Förster-Nietzsche, the editor of Nietzsche's work after his 1889 breakdown, and an eventual Nazi sympathizer. Nietzsche himself thoroughly disapproved of his sister's anti-Semitic views; in a letter to her he wrote:

You have committed one of the greatest stupidities—for yourself and for me! Your association with an anti-Semitic chief expresses a foreignness to my whole way of life which fills me again and again with ire or melancholy. … It is a matter of honour with me to be absolutely clean and unequivocal in relation to anti-Semitism, namely, opposed to it, as I am in my writings. I have recently been persecuted with letters and Anti-Semitic Correspondence Sheets. My disgust with this party (which would like the benefit of my name only too well) is as pronounced as possible.


Moreover, Mazzino Montinari, while editing Nietzsche's posthumous works in the 1960s, found that Förster-Nietzsche, while editing the posthumous fragments making up The Will to Power, had cut extracts, changed their order, and added titles of her own invention [1].
The psychologist Carl Jung recognized Nietzsche's importance early on: he held a seminar on Nietzsche's Zarathustra in 1934[3]. According to Ernest Jones, biographer and personal acquaintance of Sigmund Freud, Freud frequently referred to Nietzsche as having "more penetrating knowledge of himself than any man who ever lived or was likely to live" (Jones, The Life and Work of Sigmund Freud). Yet Jones also reports that Freud emphatically denied that Nietzsche's writings influenced his own psychological discoveries. Moreover, Freud took no interest in philosophy while a medical student, forming his opinion about Nietzsche later in life.
Early twentieth-century thinkers influenced by Nietzsche include: philosophers Georg Brandes, Henri Bergson, Martin Buber, Jean-Paul Sartre, Albert Camus, Emil Cioran, Aleister Crowley, and Muhammad Iqbal; sociologist Max Weber; theologian Paul Tillich; novelists Hermann Hesse, André Malraux, André Gide, and D. H. Lawrence; psychologists Alfred Adler, Abraham Maslow, Carl Rogers, and Rollo May; popular philosopher Ayn Rand; poets Rainer Maria Rilke, and William Butler Yeats; playwrights George Bernard Shaw and Eugene O'Neill; and author Menno ter Braak. American writer H.L. Mencken avidly read and translated Nietzsche's works and has gained the soubriquet "the American Nietzsche".
In 1936 Martin Heidegger lectured on the "Will to Power as a Work of Art"; he later published four large volumes of lectures on Nietzsche. Thomas Mann's essays mention Nietzsche with respect. One of the characters in Mann's 1947 novel Doktor Faustus represents Nietzsche fictionally. In 1938 the German existentialist Karl Jaspers wrote the following about the influence of Nietzsche and the Danish philosopher Søren Kierkegaard:

The contemporary philosophical situation is determined by the fact that two philosophers, Kierkegaard and Nietzsche, who did not count in their times and, for a long time, remained without influence in the history of philosophy, have continually grown in significance. Philosophers after Hegel have increasingly returned to face them, and they stand today unquestioned as the authentically great thinkers of their age. ... The effect of both is immeasurably great, even greater in general thinking than in technical philosophy ...


The appropriation of Nietzsche's work by the Nazis, combined with the rise of analytic philosophy, ensured that British and American academic philosophers would almost completely ignore him until at least 1950. Even George Santayana, an American philosopher whose life and work betray some similarity to Nietzsche's, dismissed Nietzsche in his 1916 Egotism in German Philosophy as a "prophet of Romanticism". Analytic philosophers, if they mentioned Nietzsche at all, characterized him as a literary figure rather than as a philosopher. Nietzsche's present stature in the English-speaking world owes much to the exegetical writings and improved Nietzsche translations by the German-American philosopher Walter Kaufmann, beginning with the 1950 publication of the first edition of his Nietzsche: Philosopher, Psychologist, Antichrist.

It is evident at once that Nietzsche is far superior to Kant and Hegel as a stylist; but it also seems that as a philosopher he represents a sharp decline—and men have not been lacking who have not considered him a philosopher at all—because he had no “system.” Yet this argument is hardly cogent. Schelling and Hegel, Spinoza and Aquinas had their systems; in Kant's and Plato's case the word is far less applicable; and of the many important philosophers who very definitely did not have systems one need only mention Socrates and many of the pre-Socratics. Not only can one defend Nietzsche on this score—how many philosophers today have systems?—but one must add that he had strong philosophic reasons for not having a system.

Nietzsche's influence on continental philosophy increased dramatically after the second World War, especially among the French intellectual Left and post-structuralists. Jacques Derrida, Jean-Luc Nancy, and Michel Foucault all owe a heavy debt to Nietzsche. Gilles Deleuze and Pierre Klossowski wrote monographs drawing new attention to his work, and a 1972 conference at Cérisy-la-Salle ranks as the most important event in France for a generation's reception of Nietzsche.
Harold Bloom has described Nietzsche as "Emerson's belated rival". Bloom's theory of the "anxiety of influence" betrays a Nietzschean influence. Others influenced by Nietzsche include "Death of God" theologian Thomas Altizer; novelists Nikos Kazantzakis, Mikhail Artsybashev, and Lu Xun; musician Jim Morrison; Anton LaVey; the Church of Satan; and Stanley Kubrick's film 2001: A Space Odyssey.