Nietzsche’s Voice (Cornell University Press, Ithaca, NY, 1990), a moving and profound series of meditations on some basic themes in Nietzsche. A less demanding and more critical work on an aspect of Nietzsche which has received little in the way of book-length attention is Julian Young’s

Nietzsche’s Philosophy of Art (Cambridge University

criticisms, in their downrightness, are thought-provoking. A full- length book on

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by M. S. Silk and J. P. Stern is

Nietzsche on Tragedy (Cambridge University Press, Cambridge, 1981), which leaves no stone unturned, so far as the biographical background, the accuracy of Nietzsche’s account of Ancient Greece, and so on, are concerned. The essence of the work itself, and the source of its fascination, eludes them, but this is a mine of absorbing information. Nietzsche’s politics, or rather his seeming lack of them, are dealt with at length in two overlong but intermittently helpful books, both rather badly written. Tracy Strong’s

Friedrich Nietzsche and the Politics of Transfiguration (expanded edn, University of California Press, Berkeley and Los Angeles, 1988) ranges very widely, and contains a particularly bizarre account of the Eternal Recurrence. Mark Warren’s

Nietzsche and Political Thought (MIT Press, Cambridge, Mass., 1988) distinguishes between what Nietzsche’s political views, never presented systematically, were, and what they should have been, from the standpoint of the Frankfurt School of Critical Theory.

There are many collections of essays by various commentators: one that has some excellent contributions to the reading of particular books is

Reading Nietzsche , edited by Robert C. Solomon and Kathleen M. Higgins (Oxford University Press, 1988). The way that Nietzsche tends to be read in France now is usefully illustrated in a book of translations of Derrida, Klossowski, Deleuze, and so on:

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