“Nietzsche's Admiration for Socrates,” Journal of the History of Ideas, v.Religion from Tolstoy to Camus, a companion to the preceding.Īrticles, book chapters, and introductions.Existentialism from Dostoevsky to Sartre.Basic Writings of Nietzsche, designed to complement the preceding.Twilight of the Idols How One Philosophizes with a Hammer.The Case of Wagner A Musician's Problem.
Kaufmann did much to enhance the respectability of Nietzsche and Hegel studies in the English speaking world. Kaufmann wrote a good deal on the central European existentialism of Kierkegaard and Karl Jaspers (the French existentialism of Sartre, Gabriel Marcel, and Camus interested him less), editing the anthology Existentialism from Dostoevsky to Sartre. For more on what Kaufmann believed and rejected, see his Critique of Religion and Philosophy. Kaufmann was also immune to the seductions of Heidegger. He forcefully criticized the fashionable liberal Protestantism of the 20th century (e.g., Rudolf Bultmann, Paul Tillich, Karl Barth) as filled with contradictions and evasions, preferring to them the austerity of the book of Job and the Jewish existentialism of Martin Buber. He believed that critical analysis and the acquisition of knowledge were liberating and empowering forces. In a 1959 Harper's Magazine article, he summarily rejected all religious values and practice, making it clear that he was an atheist - a "heretic" in his terminology. Kaufmann eventually discovered that his grandparents were all Jewish. The rise of Nazism neither influenced nor deterred his conversion. At age 11, when he found he believed neither the Trinity nor that Jesus was God, he decided to become a Jew. Please discuss this issue on the talk page, and/or replace this tag with a To meet Wikipedia's quality standards, this section may require cleanup.
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