Why is one so arrogant! A noble and exalted character distinguishes itself in such a way that by obtaining a number of habits and viewpoints like others, it becomes a prominent and advanced personality: after all, all of these have not been inherited or learned by chance.

This shows that true nobility lies not in simply following the crowd but in having the ability to stand out and make a difference. It is about having one's own unique perspective and way of doing things.

A person who is truly noble will not be content with mediocrity but will strive to reach higher levels of excellence. They will continuously learn and grow, not relying on luck or inheritance but on their own efforts and determination.

In conclusion, being arrogant is not a sign of nobility. True nobility is about having a高尚的品格, a unique personality, and the drive to achieve great things through hard work and perseverance.

If you're contemplating reading Nietzsche, the question of whether it's good or not becomes almost immaterial. The truth is, Nietzsche is simply outstanding.

However, when it comes to Nietzsche's works, the translation plays a crucial role. And this particular translation is quite remarkable. It is sourced from the first complete works editions of Nietzsche, and is richly annotated with detailed notes neatly tucked away at the end.

The language employed in this translation still retains the sharpness and bite that Kaufmann so bitterly captured, yet it does not sacrifice literalness. At least, that's what those who are proficient in German attest to. Since I don't read or speak German, I can't verify this firsthand.

What I can say for sure is that the prose in this translation is excellent. It is highly readable, engaging, and packs a punch. And Nietzsche himself is like a stick of dynamite within the realm of metaphysics.

In the theistic divide of Existentialism, my allegiances firmly lie with Kierkegaard and Dostoevsky. Nevertheless, Nietzsche remains an excellent conversation partner and a powerful thought-provoker. His ideas have the potential to challenge and expand our perspectives, making him a valuable addition to any philosophical exploration.

The Free Spirit trilogy (HATH, D, TGS) holds a special place in my heart as it is my favorite phase of Nietzsche. In my view, it is the quintessential period for those who aim to truly understand his profound message.

During this time, Nietzsche was no longer shackled by his association with Wagner. He had broken free and was now on a path of self-discovery and reinvention. He was like "a man alone with himself," taking a journey to explore the depths of his own being and make numerous, dazzling observations about the human mode of thinking.

This trilogy is a treasure trove of insights and ideas that challenge our preconceived notions and push us to think beyond the boundaries of traditional thought. It is a must-read for anyone who wants to gain a deeper understanding of Nietzsche's philosophy and its relevance in today's world.

I don't know if this review truly reflects the book or is rather a manifestation of my own bias against it after reading Nietzsche's later works. It could very well be the latter, especially since I'm at a point in life where philosophy must have tangible meaning, otherwise it's just worthless chatter. But having said that, here are my thoughts on "Dawn of Day".

This book is not Nietzsche at his prime; it is the dawn of the best Nietzsche. In it, he champions immorality, arguing that morality is an intellectually pitiful custom that should be removed to free mankind. So, we're far from the genius of Zarathustra and his "new law tables" that were to replace the old. We're also a long way from championing the "overman" and lamenting the "last man". "Dawn of Day" isn't as profound or assertive, although the genesis of his more mature worldview can be found here. The fundamentals of the great thinker are present when he points out the deserved decline of Christendom and its customs. However, his emphasis against customs in general and statements like "all higher sentiments must be looked upon with suspicion" show an immature mind.

The book is divided into different sections. Book I is basically a precursor to many late 20th/early 21st century atheist texts. Nietzsche discusses the arbitrary nature of morality, how science has overcome Christianity, and how Christianity is a fraudulent moral system. But like those atheist texts, he views Christianity as a cultural force and uses intellectual bravado to mask a feigned knowledge of theology and church history. While claiming St Paul was the first Christian is an interesting point, psychoanalyzing him as a slimy opportunist is a bit ridiculous. The book even ends with the now-cliché opinion that spirituality is better with Buddhism. Nietzsche is writing here what many "last men" would write generations later. Is it a case of synchronicity?

Book II is a long-winded but smug criticism of morality itself. Nietzsche explores its origin and what it means to be moral. Naturally, he concludes that pity and suffering (attributed to Christianity) are bad, and self-sacrifice for higher abilities is preferable. This is a proto-Nietzsche, with hints of the ubermensch idea, but it's yet to mature into the masterpiece of Zarathustra.

Book III sees Nietzsche compare the morality of the Ancient Greeks with modern individualist and commerce-focused culture. As expected, he lauds the ancients and criticizes the moderns. However, there are some interesting nuances and points about modern culture on various European peoples that make for fascinating reading. Again, his thinking isn't fully developed, but there are some insights to be gained.

Book IV is where I lost interest. It contains a series of somewhat disjointed aphorisms on the hypocrisies and paradoxes of polite society. These were profound and controversial in Nietzsche's day, but in our cynical age, there's little that's profound here. They're interesting and shrewd, perhaps, but no more. It's again a far cry from his later works and their more cutting, timeless insights.

Finally, Book V continues from the previous one. The aphorisms here focus on questions like "who are we?" and "how do we attain greatness?" So, we again encounter a proto-ubermensch in his thoughts and critiques. However, there's little profound here among the jumbled aphorisms. This isn't a brilliant mind at work. It's a chaotic one, eager to critique the world but unable to maintain order within itself. By now, it's clear that the Nietzsche who wrote "Dawn of Day" has yet to mature into the prescient and brilliant mind of his later works.

Therefore, the only reason to read "Dawn of Day" is to investigate the development of Nietzsche's thought. Reading it to find the best of Nietzsche is a waste of time. What makes Nietzsche a compelling thinker is that he makes ideas come alive and talks of thinkers, minds, and cultures as if they're dynamic, tangible things that affect the world. But compared to what came later, this book has little substance. Unless you want to explore the man himself, it might be worth skipping.

An interesting look at the middle Nietzsche offers a very enjoyable read. He calmly dissects common morality and prefigures much of his later thought. He explicitly emphasizes the scientific temperament and reason as crucial for leading us out of the morass of common beliefs. He rails against ascetic and fideistic tendencies, which he perceives in Romanticism and German Idealism. "Know Thyself” is the whole of science. Only when man acquires knowledge of all things can he know himself, as things are but the boundaries of man.

Morality is not unique to man; in fact, little is unique to man except in degree. For example, morality exists in the herd. Ascetics, practitioners of 'Pure Spirit', Christianity, as opposed to the body, thrive on the intoxication of the mind instead of nutrition, which is not ideal.

He also criticizes much of the capitalistic work ethic. He advocates philosophical solitude for the 'deep silence of pregnancy' of thought. Our epoch wastes intellect, and one wonders what he would think of the millions today going into the tech industry. The criminal should be treated as a sick person and rehabilitated. He points out the folly of the working class thinking more money will solve their problems and advocates emigration for them to become masters of themselves.

The will to power as a psychological principle is prefigured here, although not by name. Man always seeks power, more than sustenance. We should possess as much artistic capacity to set off our vices with our virtues. The world had an ethical significance in the past, but our investigations show it has little to do with us, so we dislike science. True science must be inter-generational. He inveighs against the cult of personality and displays his anti-realism. Some other interesting quotes offer further insights into his thoughts.

In my opinion, the beautiful parts in "Tan Kızıllığı" are gathered in the last section called the 5th book. And unfortunately, when I bought the book, there were only translations from two publishers (Imge and Say) in our language. When I compared the translations, in one of the translations, the philosopher's lyrical language was overlooked and what was intended to be told was relegated to the background. In the other translation, the text was made incomprehensible due to overly long and convoluted sentences. I hope that in the future, a more straightforward and understandable translation will be published and I can read it again. (I read the Imge edition, and I would never recommend it.)

It is truly a pity that the existing translations do not do justice to the original work. The beauty and depth of the philosopher's thoughts and the lyrical language he uses are essential elements that should be preserved in the translation. One would expect a translation to capture the essence and spirit of the original, but in this case, it seems that both translations have fallen short.

I look forward to the day when a new translation emerges that can bring the true essence of "Tan Kızıllığı" to life for readers in our language. Until then, I can only hope that others will also recognize the need for a better translation and that publishers will take the initiative to commission a more accurate and engaging version.

**The Scarlet Dawn of Nietzsche: The Inverted Kierkegaardian Pathos**

Morgenröthe, or Morgenröte in modern spelling, means "Morning-Red". It's a unique German word for the reddening of the sky before daybreak. Translations like "The Dawn of Day" or "Daybreak" miss its connotations. In Roman mythology, there's a Goddess associated with it - Aurora. In Greek, Homer called it "rose-fingered Eos". It has continuity in Christianity as the Red Mass. Nietzsche uses it to express his hope for a dawn out of nihilism - “seine eigene Morgenröthe”.

In his early work, Nietzsche declared war on Metaphysics. In "Human, All too Human", he wrote “the will is ashamed of the intellect.” This led to the concept of the Willen zur Macht in "The Scarlet Daybreak". He considered religious experience, especially Christianity, as a psychopathological phenomenon. His perspective shifted from Darwinian-Historical to phenomenological-psychological.

Nearly all 575 aphorisms in this early work are polemic. He aimed to destroy the foundation of western philosophy and build a new order. With the collapse of the Subject-Object paradigm, the meaninglessness of life emerged. He deconstructed Kant's Transcendental Aesthetics and argued that Psychological-Biological limitations and the will to know form the boundaries of human knowledge.

This philosophy of negation sought to tear down the moral edifice created by Rousseau and Kant. Nietzsche's arguments were not linear like those he attacked. He was an anti-rationalist, as without God and Metaphysics, there were no a priori starting points for logical arguments. He replaced logos with raw, material, and Machiavellian Power.

Nietzsche predicted a disillusion and great horrors after the death of God. He saw an abysmal Eternal Return that must be resisted. He considered himself the replacement of Jesus to build a "true to nature" society. He outdid other German philosophers in hubris, calling himself greater than Socrates, Plato, and Jesus. Despite being seen as a Megalomaniac, he was one of the greatest prose writers and influential thinkers.

Nietzsche, as the inverted Job and anti-Christ, chose the other side of Either/Or. He was an inverted Kierkegaard, showing the same fierce individualism. Both died alone, misunderstood. Ironically, Nietzsche's Kierkegaardian trait of self-sacrifice for truth endeared him to some Christian theologians.

Hauptwerke Nietzsche
1869 Die Geburt der Tragödie: https://bit.ly/3XyGVqA
1876 Unzeitgemäße Betrachtungen: https://bit.ly/3kEUvd6
1878 Menschliches, Allzumenschliches: https://bit.ly/3U4MB8X
1881 Morgenröte: https://bit.ly/3iavBB0
1882 Die fröhliche Wissenschaft: https://bit.ly/3Vt6c3x
1883 Also sprach Zarathustra: https://bit.ly/3dVNv6i
1886 Jenseits von Gut und Böse: https://bit.ly/2YP2Ix2
1887 Zur Genealogie der Moral: https://bit.ly/3VgvPES
1888 Götzen-Dämmerung: https://bit.ly/3V7PXcu
1888 Der Antichrist: https://bit.ly/3iauKA6
1888: Ecce Homo: https://bit.ly/3XXoz1Q

3/5 - compared only, of course, to what comes after.

This simple fraction holds a certain significance when considered in the context of what follows. It might seem like a modest value on its own, but when compared to the numbers or events that succeed it, its true nature begins to emerge.

For example, if we are looking at a series of fractions or values, 3/5 could be a stepping stone to something greater. It could be a precursor to a more complex or significant number that builds upon its foundation.

In a different context, such as a comparison of achievements or progress, 3/5 might represent a partial accomplishment. It could be a sign that there is still room for growth and improvement, as what comes after could potentially be even more remarkable.

Overall, the fraction 3/5 takes on a new meaning when compared only to what comes after, highlighting the importance of considering the context and sequence in which it appears.

Another highly insightful and incisive volume has been penned by this remarkable philosopher.

This particular work has truly solidified for me the understanding that the portrayal of Nietzsche as a morose, despondent, and nihilistic philosopher is nothing but a caricature.

While it is possible to read him in that light, I firmly believe that it overlooks his unwavering dedication to affirming life in all its diverse shades and colors.

Here, he constructs a compelling argument that one of the primary factors keeping human beings in the darkness is their unrelenting compulsion to categorize and moralize every given circumstance, internal urge, or external force.

To experience the dawn of true understanding is to release oneself from that self-imposed pressure and not merely admit, but wholeheartedly celebrate the messy contradictions and paradoxes of the human condition and the world at large.

It is an existentialist message that is conveyed with great exuberance.

So, what's not to love about such a profound and inspiring work?

In this volume, Friedrich Nietzsche showcases an unrivaled originality of thought.

The 575 aphorisms discovered in the dawn of day encompass a vast array of subjects. They cannot be neatly classified into a single school of thought, and any other attempt at categorization is also bound to fail.

Nietzsche is unpredictable, yet logic can still be found throughout, supported by a healthy dose of passion.

However, not everything managed to connect. I haven't yet read Kant, Comte, Hegel, or Schopenhauer, so those passages dealing with these or other unfamiliar subjects passed me by.

It is evident that Nietzsche's work is complex and multifaceted, requiring a deep understanding of various philosophical traditions to fully appreciate.

Nevertheless, even without this prior knowledge, one can still gain valuable insights from his aphorisms and be inspired by his unique perspective on life and morality.

Overall, "The Dawn of Day" is a remarkable work that challenges the reader to think outside the box and question their own assumptions.

Nietzsche is a remarkable philosopher who champions our physical, animal, and instinctual nature in opposition to theological and metaphysical ethics.

His works, especially Books 1-2, are truly outstanding. They offer profound insights into the human condition and challenge the traditional ways of thinking about ethics.

In these books, Nietzsche explores the idea that our natural instincts and drives are an essential part of who we are and should not be suppressed or ignored in the name of some higher, abstract moral code.

However, it is important not to miss section #427, where he delves into the ills of philosophy. Here, he critiques some of the common mistakes and limitations of philosophical thinking, highlighting the need for a more critical and self-aware approach to the study of philosophy.

Overall, Nietzsche's ideas are both thought-provoking and controversial, but they cannot be ignored. His work continues to inspire and influence philosophers, scholars, and thinkers from a wide range of disciplines.

Een interessant stuk midden-Nietzsche (middenin de middenperiode) biedt veel aan de lezer. Het bevat echter ook elementen waardoor het één van zijn minder bekende boeken is. Niettemin bevat sommige delen waardevolle aanvullingen op zijn beroemde werk Genealogie.

Deze aanvullingen kunnen helpen om een dieper begrip te krijgen van Nietzsche's denken tijdens deze periode. Ze kunnen ook aanspreken bij lezers die geïnteresseerd zijn in zijn filosofie en willen weten hoe hij zijn ideeën verder ontwikkelde.

Ondanks het feit dat het boek minder bekend is, is het zeker een waardevol onderdeel van Nietzsche's oeuvre. Het biedt een unieke blik op zijn denken en kan een inspiratiebron zijn voor verder onderzoek en reflectie.