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«Ecce homo. Wie man wird, was man ist» in inglese

Ecce Homo. How One Becomes What One Is

4.25 voti
✒ Autore
📖 Pagine107
⏰ Tempo di lettura 6 ore 30 minuti
💡 Pubblicato1908
🌏 Lingua originale Tedesco
📌 Tipi Biografia e memorie , Saggistica , Romanzi
📌 Generi Psicologico, Filosofico
📌 Sezioni Romanzo psicologico , Romanzo filosofico

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Ecce homo. Wie man wird, was man ist: leggi il libro in inglese.

INTRODUCTION

Ecce Homo is the title of Friedrich Nietzsche’s autobiography. Almost certainly it is the most bizarre example of that genre ever penned. Its oddness begins with the title, which is a clear reference to St John’s Gospel, where it is narrated that Pilate brought Jesus out with his crown of thorns for the Jews to see, and said to them: ‘Behold the man!’ So Nietzsche is evidently comparing himself to Christ, and whether seriously or in jest, the comparison remains equally blasphemous. But the subtitle is bewildering, and in a peculiarly Nietzschean way: one needs to read the whole book to see what it means and then to read Nietzsche’s other books to see what it really means.
‘How one becomes what one is.’ Immediately several questions spring to the reader’s mind. For instance: how could one fail to be what one is in the first place? So how can it make sense to say that one becomes what one is? And supposing that is what happens, can Nietzsche really tell us how it comes about, as his subtitle promises? And why ‘what one is’? Is it significant, as one uneasily feels it must be, that Nietzsche says ‘what’ rather than the more expectable ‘who’? Thus in a state possibly of outrage and certainly of puzzlement, one moves on to the contents page where more surprises are waiting: the first three chapters are called ‘Why I am So Wise’, ‘Why I am So Clever’ and ‘Why I Write Such Good Books’; the remainder are the titles of almost all of Nietzsche’s books, except for the last chapter, ‘Why I am a Destiny’.
Either, one suspects, this is a joke of a rather heavy-handed ‘Teutonic’ variety, or Nietzsche’s madness, which is usually thought to have begun pretty abruptly early in January 1889, was actually under way while he was writing this book during the autumn of 1888. Neither of these suspicions is without foundation, but there is more to it than that. Though Nietzsche had no idea that this was to be his last book, indeed was full of plans for further ones, he seems to have felt that a point had been reached in his life and his work where a retrospective celebration was in place. By this time in his writing he was more fascinated than he had ever been by the possibilities of parody, and the traditional form of autobiography must have been enormously attractive. For what are autobiographies, in general, but prolonged celebrations of the achievements of their authors? The very idea of writing one’s autobiography could be said to be megalomaniac; one is assuming that one’s life is either sufficiently exemplary or sufficiently idiosyncratic to be worth retailing for general consumption. The lack of explicit self-congratulation that is one of the conventions of the form is merely a device for getting readers to note how modesty, too, is a quality the author has, besides all the others that emerge from his accounts of his actions and sufferings.
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