Works Cited
Bett, Richard, “Nietzsche, the Greeks, and Happiness (with special reference to Aristotle and Epicurus),” Philosophical Topics, 33: 2, 2005, 45—70, 45.
Caygill, Howard. “The Consolation of Philosophy; or neither Dionysus nor the Crucified,” Journal of Nietzsche Studies, 7, 1994, 131-51, 144.
Jaspers, Karl. The Great Philosophers, volume III, (New York, Harcourt Brace & Company, 1993), 111.
Keazor, Henry. Poussin (Köln: Taschen, 2007), p. 57.
Langer, Monika M. Nietzsche’s Gay Science: Dancing Coherence (Basingstoke: Palgrave Macmillan, 2010), 67.
Lucretius, On the Nature of the Universe, trans. R. E. Latham, revised by John Godwin (Middlesex: Penguin, 1994), book four, lines 6-9.
Nietzsche, Twilight of the Idols, trans. Duncan Large (Oxford: Oxford University Press, 1998).
—The Wanderer and His Shadow in Human, all too Human, volume two, trans. Gary Handwerk (Stanford: Stanford University Press, 2013), 295.
—Dawn: Thoughts on the Presumptions of Morality, trans. Brittain Smith (Stanford: Stanford University Press, 2011).
—Human, all too Human, trans. Gary Handwerk (Stanford: Stanford University Press, 1995).
—On the Genealogy of Morality, trans. Carol Diethe (Cambridge: Cambridge University Press, 2006).
—The Anti-Christ, trans. Judith Norman (Cambridge: Cambridge University Press, 2005).
Potkay, Adam. The Story of Joy: From the Bible to Romanticism (Cambridge University Press, 2007), 12.
Roos, Richard. “Nietzsche et Épicure: l’idylle héroique,” in Jean-François Balaudé and Patrick Wotling (eds.), Lectures de Nietzsche (Paris: Librairie Générale Française, 2000), 283-350, 322.
—“Nietzsche et Épicure: l’idylle héroique,” in Jean-François Balaudé and Patrick Wotling (eds.), Lectures de Nietzsche (Paris: Librairie Générale Française, 2000), 283-350, 299.
Vincenzo, Joseph P. “Nietzsche and Epicurus,” Man and World, 27 (1994), 383-97, 387.
[1] Richard Bett, “Nietzsche, the Greeks, and Happiness’ 45—70, 45.
[2] Nietzsche, Twilight of the Idols, trans. Duncan Large.
[3] My appreciation of this aphorism from The Gay Science was greatly enriched by the graduate seminar I taught on Nietzsche at Warwick University in the spring term of 2013, and especially the contributions of Robert Kron and Jeffrey Pickernell. Thanks also for inspiration to Beatrice Han-Pile and Rainer Hanshe; for assistance with the translation of the essay by Richard Roose I extend my thanks to Frank Chouraqui.
[4] The Gay Science, translated Walter Kaufmann (new York: Random House, 1974), section 45. For insight into the “distinctly Genoese” character of the Epicuruean bliss Nietzsche is writing about in this aphorism see Martina Kolb, Martina Kolb’s study, Nietzsche, Freud, Benn, and the Azure Spell of Liguria (Toronto: University of Toronto Press, 2013), 113. She sees Nietzsche’s gay science as “an admixture of Greek serenity combined with various psycho-poetic Provençalisms” (ibid.). She further writes that it is in Genoa, Liguria, “that Nietzsche finds self-sufficiency, self-liberation, self-love…” (114).
[5] Monika M. Langer, Nietzsche’s Gay Science: Dancing Coherence, 67.
[6] Ibid.
[7] Ibid.
[8] Epicurus, “Vatican Sayings,” number 14.
[9] Langer, Nietzsche’s Gay Science, 67.
[10] Richard Bett, “Nietzsche, the Greeks, and Happiness”, 63.
[11] Nietzsche, The Wanderer and His Shadow in Human, all too Human, volume two, trans. Gary Handwerk, 295.
[12] One might even see in this contemplation of nature, where all is peace and calm and where we have moved beyond “desire and expectation,” something of Schopenhauer’s ideas on art, including the release from the subjectivity of the will. Schopenhauer, in fact, depicted such a state in Epicurean terms: ‘Then all at once the peace, always sought but always escaping us on that first path of willing, comes to us of its own accord, and all is well with us. It is the painless state, prized by Epicurus as the highest good and as the state of the gods; for that moment we are delivered from the miserable pressure of the will.’ Schopenhauer, The World as Will and Representation, volume one, section 38,196. See also Schopenhauer on the “aesthetic delight” to be had from the experience of light: “Light is most pleasant and delightful; it has become the symbol of all that is good and salutary,” 199.
[13] Henry Keazor, Poussin, p. 57. See also Erwin Panofsky, “Et in Arcadia Ego: Poussin and the Elegiac Tradition,” Meaning in the Visual Arts (Middlesex: Penguin, 1987), 340-67.
[14] Richard Bett, “Nietzsche, the Greeks, and Happiness,” 65.
[15] Richard Roos, “Nietzsche et Épicure: l’idylle héroique,” 283-350, 322.
[16] Nietzsche, Dawn: Thoughts on the Presumptions of Morality, trans. Brittain Smith (Stanford: Stanford University Press, 2011).
[17] Nietzsche, Human, all too Human, trans. Gary Handwerk (Stanford: Stanford University Press, 1995).
[18] On melancholy see also GS 291 and 337.
[19] For Nietzsche’s familiarity and identification with the fate of Philoctetes see his letter to Heinrich von Stein from Sils-Maria and dated September 18, 1884, in Middleton, Selected Letters of Friedrich Nietzsche, 231.
[20] See Edmund Wilson, The Wound and the Bow; Seven Studies in Literature (New York: Oxford University Press, 1947), 294.
[21] Nietzsche, On the Genealogy of Morality, trans. Carol Diethe (Cambridge: Cambridge University Press, 2006).
[22] Lucretius, On the Nature of the Universe, book four, lines 6-9.
[23] Adam Potkay, The Story of Joy: From the Bible to Romanticism,12.
[24] “I have presented such terrible images to knowledge that any ‘Epicurean delight’ is out of the question, Only Dionysian joy is sufficient: I have been the first to discover the tragic” (KSA 11, 25 [95]; WP 1029).
[25] Karl Jaspers, The Great Philosophers, volume III, 111.
[26] Nietzsche, The Anti-Christ, trans. Judith Norman (Cambridge: Cambridge University Press, 2005).
[27] For further insight into Nietzsche’s “Epicurus” as mediated by Schopenhauer see Fritz Bornmann, “Nietzsches Epikur,” Nietzsche-Studien, 13 (1984), 177-89; and Andrea Christian Bertino, “Nietzsche und die hellenistische Philosophie: Der Übermensch und der Weise,” Nietzsche-Studien 36 (2007), 95-131. See also Roos, 2000, 293. Roos also notes the influence of Montaigne and Jacob Burckhardt on Nietzsche’s appreciation of Epicurus.
[28] See A. H. J. Knight, “Nietzsche and Epicurean Philosophy,” Philosophy, 8, 1933, 431-445, 439.
[29] Joseph P. Vincenzo, “Nietzsche and Epicurus,” 383-97, 387.
[30] Ibid., 390.
[31] Ibid., 391.
[32] Ibid., 392.
[33] Ibid.
[34] Howard Caygill, “The Consolation of Philosophy; or neither Dionysus nor the Crucified,” 131-51, 144.
[35] Richard Roos, “Nietzsche et Épicure: l’idylle héroique,” 283-350, 299.
[36] Ibid., 309.
[37] Ibid. 303.
[38] Ibid. 333.
[39] Ibid. 300.