I am surprised that there hasnt been more interest in this thread here on the forum, especially since this website titles Nietzsche as one of its "heroes". Here are more challenges to anus' interpretation of Nietzsche:
"A consensus about the meaning of Nietzsche's philosophy continues to elude us. One might have thought, for example, that a man who praises cruelty, denounces pity, and entertains the idea of mass exterminations bears some responsibility for the triumphs of fascism after his death in 1900. Yet the grossly oversimplified idea of Nietzsche as Nazi soon brought on the titanic and successful efforts of Walter Kaufmann to portray him as a liberal with an excessive polemical zest. When I first began teaching Nietzsche, his strident bluster about male superiority quite rightly offended my sensitive female students, but of late feminism has transformed all too many women from his intelligent enemies into his stupid friends. The former darling of the right has become the present darling of the left because of his matchless knack for exposing the foibles of the bourgeoisie. Recently, postmodernists of various stripes have held sway, persuading many that Nietzsche had no positive teaching at all and certainly exposed all moral evaluations as untenable. Their Nietzsche has no truths to convey because there are none; there are merely slippery "takes" on an unknowable reality: perspectivity is all.
In a valiant attempt to halt this dreary march of nonsense, Peter Berkowitz takes the field with a bold and intriguing new reading. Nietzsche: The Ethics of an Immoralist is at its best when it challenges those dogmatic pieties of postmodernists that threaten to contaminate serious inquiry. Postmodernism has its roots in the philosophy of Martin Heidegger, whom Berkowitz correctly characterizes as both a great reader and misreader of Nietzsche. Heidegger's successors seem to have inherited only the misreading. Perspectivism even at its best narrows what one can learn from Nietzsche by concentrating on epistemological conundrums rather than on Nietzsche's subtle insight into the whole breadth of human life. At its worst it is simply incoherent, with its advocates dogmatically pronouncing the absolute truth that there is no absolute truth.
Today's fashionable writers on Nietzsche have also exempted themselves from the imperatives of "philosophical cleanliness" so dear to Nietzsche's heart. Convinced that all interpretation is arbitrary, they arbitrarily tear snippets of Nietzsche from their context and use them as inkblots in a Rorschach test. Unfortunately, Nietzsche's love of writing aphorisms encourages this practice, as does Heidegger's forceful but also willful reading of texts: today's critics of Nietzsche tend to be Heidegger-ians without Heidegger's genius.
By contrast, Peter Berkowitz is able to say something new about Nietzsche because he resorts to older ways of reading. He usually respects Nietzsche's intentions and he carefully considers a whole series of Nietzsche's books as wholes, concentrating on Thus Spoke Zarathustra and Beyond Good and Evil, but picking out other crucial works, from the earliest Birth of Tragedy to the very late Antichrist.
The interpretation that emerges from Berkowitz's sensible and sensitive reading always commands respect and usually elicits agreement. As the subtitles suggest, he concentrates on Nietzsche's "reflections on the best life" and he articulates "the ethics of an immoralist." Nietzsche teaches us that the highest life is the life of human creativity, and that human excellence can be understood and communicated objectively.
Nietzsche's overwhelming concern with the best way to live puts him very much into the mainstream of the history of philosophy (notwithstanding his indisputable modernity) and even of the history of political philosophy (notwithstanding his contempt for, and denigration of, political life in the interest of the solitary creative individual). Berkowitz's Nietzsche believes in "right making based on right knowing"; his thought is strongly anchored in metaphysics and he is thus more than a bit of a Platonist. To be sure, he is also something more, or at least something else. One finds in Nietzsche's thought "the distinctive clash between ancient and modern." The latter element can be seen above all in his emphasis on an unbridled will that masters even necessity. Nietzsche seriously plays with the idea of self-deification: after the death of God, men must become gods. An abiding tension, an "unresolved antagonism," runs through Nietzsche's thinking. Because there can be no final overcoming of overcoming, according to Berkowitz, "Nietzsche's teaching, at the climactic moment, shatters." Yet the intellectual conscience that drove Nietzsche to his chilling thought experiment is worthy of our emulation. We must come to terms with the "formidable challenge of his philosophical explorations." Berko-witz provides us with an admiring portrait of Nietzsche's thought without ever succumbing to the temptation of becoming a Nietzschean. "http://www.leaderu.com/ftissues/ft9602/reviews/nietzsch.html