AN NYRB Classics Original In 1869, at the age of twenty-four, the precociously brilliant Friedrich Nietzsche was appointed to a professorship of classical philology at the University of Basel. He seemed marked for a successful and conventional academic career. Then the philosophy of Schopenhauer and the music of Wagner transformed his ambitions. The genius of such thinkers and makers—the kind of genius that had emerged in ancient Greece—this alone was the touchstone for true understanding. But how was education to serve genius, especially in a modern society marked more and more by an unholy alliance between academic specialization, mass-market journalism, and the militarized state? Something more than sturdy scholarship was called for. A new way of teaching and questioning, a new philosophy . . . What that new way might be was the question Nietzsche broached in five vivid, popular public lectures in Basel in 1872. Anti-Education presents a provocative and timely reckoning with what remains one of the central challenges of the modern world.

In the spring of 1872 Friedrich Nietzsche gave a series of public lectures titled 'On the Future of our Educational Institution' to an audience in Basel, Switzerland. In the lectures he made clear his attitude about what was wrong with education and how it had negatively affected the culture of his day. More than one hundred years after the death of Nietzsche, his legacy remains one of the most pervasive in philosophical thought. While his influence on philosophical thought concerning culture is everywhere to be found, his influence on the philosophy of education has yet to find a place in mainstream thought on the subject, in spite of the inextricable connection between the two. This collection has been put together in an effort to redress this situation. Nietzsche, Culture and Education brings together a collection of specially commissioned essays on the theme of Nietzsche's cultural critique and its use in and effect on educational theory. The international character of the contributors gives this work a polyvalent perspective on these areas of Nietzsche's philosophy. This publication will be a valuable source book for both undergraduate and postgraduate students of philosophy, education and the social sciences as well as for Nietzsche specialists.

Nietzsche’s Philosophy of Education makes the case that Nietzsche’s ​philosophy has ​significant import for the theory and contemporary practice of education, arguing that ​some of ​Nietzsche​'s most important ​ideas ​have been misunderstood by ​previous ​interpreters. ​In ​providing novel reinterpretations of ​Nietzsche's ​ethical theory, political​ philosophy​ and philosophical anthropology ​and outlining concrete ways in which ​these ideas can enrich teaching and learning in modern democratic schools, the book sets itself apart​ from previous works on Nietzsche​. This is one of the first ​extended engagements with Nietzsche’s philosophy ​which attempts to determine his true legacy for democratic education. ​In its engagement with both the vast secondary literature on Nietzsche's philosophy and the educational implications of his philosophical vision, this book makes a unique contribution to both the philosophy of education and Nietzsche scholarship. In addition, its ​development of four concrete pedagogi​cal approaches from Nietzsche's educational ideas ​makes the book a potentially helpful guide to meeting the practical challenges of ​contemporary teaching. This book will be of great interest to Nietzsche scholars, researchers in the philosophy of education and ​​students studying educational foundations.

David E. Cooper elucidates Nietzsche's educational views in detail, in a form that will be of value to educationalists as well as philosophers. In this title, first published in 1983, he shows how these views relate to the rest of Nietzsche's work, and to modern European and Anglo-Saxon philosophical concerns. For Nietzsche, the purpose of true education was to produce creative individuals who take responsibility for their lives, beliefs and values. His ideal was human authenticity. David E. Cooper sets Nietzsche's critique against the background of nineteenth-century German culture, yet is concerned at the same time to emphasize its bearing upon recent educational thought and policy.

In Nietzsche on the Decadence and Flourishing of Culture, Andrew Huddleston offers a new interpretation of the views of the influential German philosopher Friedrich Nietzsche (1844-1900) on cultural decadence and flourishing. Whereas Nietzsche is often thought to be the champion of the isolated great individual, Huddleston argues that there is a deeply collectivist (though radically inegalitarian) strand to his thinking. He challenges the prevalentreading of Nietzsche as an individualist, identifying him instead as a more social thinker who appreciated collective cultural achievements. Using Nietzsche's ideal of a flourishing culture, and his diagnostics ofcultural malaise, as a point of departure for reconsidering many of the central themes in his ethics and social philosophy, Huddleston strikes a balance between situating Nietzsche in his nineteenth century context while also considering the ongoing relevance of his ideas.

Nietzsche scholars have long been divided over whether Nietzsche is an aristocratic or a democratic thinker. Nietzche's Culture of Humanity overcomes this debate by proving both sides wrong. Jeffrey Church argues that in his early period writings, Nietzsche envisioned a cultural meritocracy that drew on the classical German tradition of Kant and Herder. The young Nietzsche's 'culture of humanity' synthesized the high and low, the genius and the people, the nation and humanity. Nietzsche's early ideal of culture can shed light on his mature period thought, since, Church argues, Nietzsche does not abandon this fundamental commitment to a cultural meritocracy. Nietzche's Culture of Humanity argues that Nietzsche's novel defense of culture can overcome some persisting problems in contemporary liberal theories of culture. As such, this book should interest Nietzsche scholars, political theorists and philosophers interested in modern thought, as well as contemporary thinkers concerned with the politics of culture.

Friedrich Nietzsche On The Future of our Educational Institutions Translated, With Introduction, By J.M. Kennedy This book is intended for calm readers,--for men who have not yet been drawn into the mad headlong rush of our hurry-skurrying age, and who do not experience any idolatrous delight in throwing themselves beneath its chariot-wheels. It is for men, therefore, who are not accustomed to estimate the value of everything according to the amount of time it either saves or wastes. In short, it is for the few. These, we believe, "still have time." Without any qualms of conscience they may improve the most fruitful and vigorous hours of their day in meditating on the future of our education; they may even believe when the evening has come that they have used their day in the most dignified and useful way, namely, in the meditatio generis futuri. No one among them has yet forgotten to think while reading a book; he still understands the secret of reading between the lines, and is indeed so generous in what he himself brings to his study, that he continues to reflect upon what he has read, perhaps long after he has laid the book aside. And he does this, not because he wishes to write a criticism about it or even another book; but simply because reflection is a pleasant pastime to him. Frivolous spendthrift! Thou art a reader after my own heart; for thou wilt be patient enough to accompany an author any distance, even though he himself cannot yet see the goal at which he is aiming,--even though he himself feels only that he must at all events honestly believe in a goal, in order that a future and possibly very remote generation may come face to face with that towards which we are now blindly and instinctively groping. Should any reader demur and suggest that all that is required is prompt and bold reform; should he imagine that a new "organisation" introduced by the State, were all that is necessary, then we fear he would have misunderstood not only the author but the very nature of the problem under consideration. CONTENTS PREFACE. INTRODUCTION. FIRST LECTURE. SECOND LECTURE. THIRD LECTURE. FOURTH LECTURE. FIFTH LECTURE.