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The amount of writing on Nietzsche in English alone is now growing at a rate that is both a tribute and a threat. The most magisterial book on him, by someone deeply sympathetic yet firmly critical, is Erich Heller’s

The Importance of Nietzsche (University of Chicago

through Nietzsche’s development, is F. A. Lea’s

The Tragic

(Athlone Press, London, 1993). Originally published in 1957, it is a trailblazing work, written, like Heller’s and unlike almost everyone else’s, with notable grace and a Nietzschean passion. Unfortunately Lea uses old and discredited translations for quotation; and he ends surprisingly by finding that Nietzsche rediscovered the teachings of Christ and Paul for our time. Walter Kaufmann’s ill-organized transformation of Nietzsche into a liberal humanist has its place in the history of Nietzsche reception (

Nietzsche

4th edn, Princeton University Press, Princeton, NJ, 1974).

Of more recent works, the most acclaimed, often setting new standards in detailed analytic working-through of Nietzsche’s positions, is Alexander Nehamas’s

Nietzsche: Life as Literature (Harvard University Press, Cambridge, Mass., 1985). It is a demanding but rewarding book, but Nehamas relies too heavily on unpublished notebooks of Nietzsche’s. More impressive still, as I have indicated in the text, is Henry Staten’s

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