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Friedrich Nietzsche's influence and reception varied widely and may be roughly divided into various chronological periods. Reactions were anything but uniform, and proponents of various ideologies attempted to appropriate his work quite early. By 1937, this led Georges Bataille to argue against any "instrumentalization" of Nietzsche's thought, paradoxically as a social-anarchist himself; Bataille the passionate, determined socialist anti-Fascist felt that any simple-minded interpretation or unified ideological characterization of Nietzsche's work granting predominance to any particular aspect failed to do justice to the body of his work as a whole.〔Georges Bataille (Trans. Bruce Boone), ''On Nietzsche'', Continuum International Publishing Group, 2004〕 Beginning while Nietzsche was still alive, though incapacitated by mental illness, many Germans discovered his appeals for greater heroic individualism and personality development in ''Thus Spoke Zarathustra'', but responded to those appeals in diverging ways. He had some following among left-wing Germans in the 1890s; in 1894–95, mainly a group of Protestant Christian German conservatives wanted to ban his work as subversive. During the late 19th century, in dark irony, Nietzsche's "aristocratic radical" ideas were commonly associated with the various anarchist movements (Nietzsche famously declared anarchism a form of "MIS-archism", or hatred for life and power itself); Nietzschean intellectual influence did allow anarchist theory to overthrow all Marxist thralldom, paving the way for what is now called post-leftism or even Third Positionism. Nietzsche's anarchistic influence was particularly strong in France and the United States.〔O. Ewald, "German Philosophy in 1907", in The Philosophical Review, Vol. 17, No. 4, Jul., 1908, pp. 400-426; T. A. Riley, "Anti-Statism in German Literature, as Exemplified by the Work of John Henry Mackay", in PMLA, Vol. 62, No. 3, Sep., 1947, pp. 828-843; C. E. Forth, "Nietzsche, Decadence, and Regeneration in France, 1891-95", in Journal of the History of Ideas, Vol. 54, No. 1, Jan., 1993, pp. 97-117〕 Nietzsche, as a staunch philo-Semite ("Nietzschean eugenics" entailed mixing the Prussian military officer class with the most intellectual Jews) and as a violently anti-populist opponent of pan-German volkism, indeed had a distinct appeal for many Zionist thinkers around the start of the 20th century. Theodore Herzl incorporated Nietzschean ideas of honor, personal authenticity, and statecraft into his Zionist philosophy. Nietzsche and Herzl both opposed the Christian God as the degeneration of the primordial, Dionysian Deity of Yahweh, the tribal God of Israel instead of the passive sufferer of cosmopolitan Christianity. It has been argued, not without reason, Nietzsche's work greatly influenced Theodore Herzl,〔Francis R. Nicosia, ''Zionism and Anti-Semitism in Nazi Germany'', Cambridge University Press, 2008, p36; Jacob Golomb, ''Nietzsche and Zion'', Cornell University Press, 2004, pp 25-27; against the view of particular influence on Herzl, see: Gabriel Sheffer, ''U.S.-Israeli Relations at the Crossroads'', Routledge, 1997, p170〕 and Martin Buber went so far as to extol Nietzsche as a "creator" and "emissary of life".〔Jacob Golomb (Ed.), ''Nietzsche and Jewish Culture'', Routledge, 1997, pp 234-235〕 By World War I, however, he had acquired a reputation as an inspiration for right-wing German militarism. The reality was Nietzsche was an opponent of volkist pan-Germanism and advocated a nobiliary, trans-national pan-Europeanism incorporating the cultural-spiritual elite from all Western nations—including Judea or Israel. But in the pan-Germanic atmosphere, few understand Nietzsche except in his aphorisms of generality encouraging to any individual: German soldiers even received copies of ''Thus Spoke Zarathustra'' as gifts during World War I.〔Steven E. Aschheim notes that "()bout 150,000 copies of a specially durable wartime ''Zarathustra'' were distributed to the troops" in ''The Nietzsche Legacy in Germany, 1890-1990'', Berkeley and Los Angeles, 1992, p135〕〔Kaufmann, p.8〕 The Dreyfus Affair provides another example of his reception: the French anti-semitic Right labelled the Jewish and Leftist intellectuals who defended Alfred Dreyfus as "Nietzscheans".〔Schrift, A.D. (1995). ''Nietzsche's French Legacy: A Genealogy of Poststructuralism''. Routledge. ISBN 0-415-91147-8. 〕 Such seemingly paradoxical acceptance by diametrically opposed camps is typical of the history of the reception of Nietzsche's thought. In the context of the rise of French fascism, one researcher notes, "Although, as much recent work has stressed, Nietzsche had an important impact on "leftist" French ideology and theory, this should not obscure the fact that his work was also crucial to the right and to the neither right nor left fusions of developing French fascism.〔Mary Ann Frese Witt, ''The Search for Modern Tragedy'', Cornell University Press, 2001, p137〕 Indeed, as Ernst Nolte proposed, Maurrassian ideology of "aristocratic revolt against egalitarian-utopian 'transcendence'" (transcendence being Nolte's term for the ontological absence of theodic center justifying modern "emancipation culture"), the interrelation between Nietzschean ideology and proto-fascism offer extensive space for criticism and the Nietzschean ambiance pervading French ideological fermentation of extremism in time birthing formal Fascism, is unavoidable. Many political leaders of the twentieth century were at least superficially familiar with Nietzsche's ideas. However, it is not always possible to determine whether or not they actually read his work. Regarding Hitler, for example, there is a debate. Some authors claim that he probably never read Nietzsche, or that if he did, his reading was not extensive.〔Weaver Santaniello, ''Nietzsche, God, and the Jews'', SUNY Press, 1994, p41: "Hitler probably never read a word of Nietzsche"; Berel Lang, ''Post-Holocaust: Interpretation, Misinterpretation, and the Claims of History'', Indiana University Press, 2005, p162: "Arguably, Hitler himself never read a word of Nietzsche; certainly, if he did read him, it was not extensively"; Jacob Golomb, ''Nietzsche and Jewish Culture'', Routledge, 1997, p9: "To be sure, it is almost certain that Hitler either never read Nietzsche directly or read very little."; Andrew C. Janos, ''East Central Europe in the Modern World'', Stanford University Press, 2002, p184: "By all indications, Hitler never read Nietzsche. Neither ''Mein Kampf'' nor Hitler's ''Table Talk'' (''Tischgesprache'') mentions his name. In all fairness, one may say Hitler did read Nietzsche in some capacity, but not in a scholarly fashion. In any case, Nietzschean ideas reached him through the filter of Alfred Rosenberg's ''Myth of the Twentieth Century'', and, more simply, through what was coffeehouse ''Quatsch'' in Vienna and Munich. This at least is the impression he gives in his published conversations with Dietrich Eckart."〕 Nevertheless, others point to a Hitler's speech in ''Hitler's Table Talk'', where the dictator mentioned Nietzsche when he spoke about what he called "great men", as an indication that Hitler may have been familiarized with Nietzsche's work.〔() Jacob Golomb & Robert S. Wistrich (2002), "''Nietzsche, Godfather of Fascism? On the Uses and Abuses of a Philosophy''", Princeton University Press, 2007. Retrieved on June 8th, 2013. "In ''Hitler's Table Talk'', () refers to Nietzsche, saying: "''In our part of the world, the Jews would have immediately eliminated Schopenhauer, Nietzsche, and Kant. If the Bolsheviks had dominion over us for two hundred years, what works of our past would be handed on to posterity? Our great men would fall into oblivion, or else they'd be presented to future generations as criminals and bandits.''"〕 Other authors like Melendez (2001) point out to the parallelism between Hitler's and Nietzsche's titanic anti-egalitarianism,〔Meléndez Germán (2001), ''Nietzsche en perspectiva'', Universidad Nacional de Colombia, pages 255-258. Chapter "Poder y Anti-igualitarismo en Nietzsche y Hitler", by Ernst Tugendhat.〕 and the idea of the "übermensch",〔() Star Alexander, ''The New York Times'', January 13, 2012〕 a term which was frequently used by Hitler and Mussolini to refer to the so-called "Aryan race", or rather, its projected future after Fascist engineering. Alfred Rosenberg, an influential Nazi ideologist, also delivered a speech in which he related National Socialism to Nietzsche's ideology.〔Rosenberg is quoted "''In a truly historical sense, the movement eclipses the rest of the world, much as Nietzsche, the individual, eclipsed the powers of his times.''"〕 Broadly speaking, the Nazis made very selective use of Nietzsche's philosophy, and eventually, this association caused Nietzsche's reputation to suffer following World War II.〔Rafael Arévalo Martínez (1943), ''Nietzsche el conquistador: (la doctrina que engendró la segunda guerra mundial.)'', Tipografía Sánchez & De Guise, 170 pp.〕 On the other hand, it is known that Mussolini was intellectually vibrant and a true reader of books and theories; Mussolini early on heard lectures about Nietzsche, Vilfred Pareto, and others in ideologically forming Fascism. His Jewish girlfriend Margherita Sarfatti () relates that Nietzsche virtually was the transforming factor in Mussolini's "conversion" from hard Socialism to spiritualistic, ascetic Fascism,〔Simonetta Falasca-Zamponi, ''Fascist Spectacle: The Aesthetics of Power in Mussolini's Italy'', University of California Press, 2000, p44: "In 1908 he presented his conception of the superman's role in modern society in a writing on Nietzsche entitled, "The Philosophy of Force." Other national leaders did not escape Nietzsche's allure. Philip Morgan, ''Fascism in Europe, 1919-1945'', Routledge, 2003, p. 21: "We know that Mussolini had read Nietzsche"〕 as did Charles de Gaulle.〔J. L. Gaddis, P. H. Gordon, E. R. May, J. Rosenberg, ''Cold War Statesmen Confront the Bomb'', Oxford University Press, 1999, p217: "The son of a history teacher, de Gaulle read voraciously as a boy and young man — Jacques Bainville, Henri Bergson, Friederich () Nietzsche, Maurice Barres — and was steeped in conservative French historical and philosophical traditions."〕 It has been suggested that Theodore Roosevelt read Nietzsche and was profoundly influenced by him,〔H. L. Mencken (Ed.), ''The Selected Writings of Friedrich Nietzsche'', Wilder Publications, 2008, p153 (referring to Roosevelt's published speech The Strenuous Life): "It is inconceivable that Mr. Roosevelt should have formulated his present confession of faith independently of Nietzsche".; Georges Sorel (trans. J. Stanley), ''Essays in Socialism and Philosophy'', Transaction Publishers, 1987, p214 "J. Bourdeau has pointed out the strange similarity which exists between the ideas of Andrew Carnegie and Roosevelt, and those of Nietzsche: Carnegie deploring the wasting of money on the support of incompetents, Roosevelt appealing to Americans to become conquerors, a race of predators."〕 and in more recent years, Richard Nixon read Nietzsche with "curious interest".〔Monica Crowley, ''Nixon in Winter'', I.B.Tauris, 1998, p351: "He read with curious interest the writings of Friedrich Nietzsche () Nixon asked to borrow my copy of ''Beyond Good and Evil'', a title that inspired the title of his final book, ''Beyond Peace''."〕 According to philosopher Rene Girard,〔()〕 Nietzsche's greatest political legacy lies in his 20th century interpreters, among them Georges Bataille, Michel Foucault, Gilles Deleuze (and Félix Guattari), and Jacques Derrida... Foucault's later writings, for example, revise Nietzsche's genealogical method to develop anti-foundationalist theories of power that divide and fragment rather than unite polities (as evinced in the liberal tradition of political theory). Deleuze, arguably the foremost of Nietzsche's Leftist interpreters, used the much-maligned "will to power" thesis in tandem with Marxian notions of commodity surplus and Freudian ideas of desire to articulate concepts such as the rhizome and other "outsides" to state power as traditionally conceived. == Nietzsche and anarchism == (詳細はanarchist movements, in spite of the fact that in his writings he definitely holds a negative view of egalitarian anarchists.〔In ''Beyond Good and Evil'' (6.2:126), to only cite one volcanic attack against anarchists of modernity, he refers to "anarchist dogs"〕 Some hypothesize on certain grounds Nietzsche's violent stance against anarchism may (at least partially) be the result of a popular association during this period between his ideas and those of Max Stirner.〔"Nietzsche's possible reading, knowledge, and plagiarism of Max Stirner's The Ego and Its Own (1845) has been a contentious question and frequently discussed for more than a century now." Thomas H. Brobjer, "Philologica: A Possible Solution to the Stirner-Nietzsche Question", in ''The Journal of Nietzsche Studies'', Issue 25, Spring 2003, pp. 109-114〕 Thus far, no plagiarism has been detected at all, even if Nietzsche indeed had access to Stirner for some space of time. Spencer Sunshine writes "There were many things that drew anarchists to Nietzsche: his hatred of the state; his disgust for the mindless social behavior of "herds"; his anti-Christianity; his distrust of the effect of both the market and the State on cultural production; his desire for an "overman" — that is, for a new human who was to be neither master nor slave; his praise of the ecstatic and creative self, with the artist as his prototype, who could say, "Yes" to the self-creation of a new world on the basis of nothing; and his forwarding of the "transvaluation of values" as source of change, as opposed to a Marxist conception of class struggle and the dialectic of a linear history."〔(Spencer Sunshine, "Nietzsche and the Anarchists" )〕 Lacking in Nietzsche is the anarchist Utopian-egalitarian belief that every soul is capable of epic greatness: Nietzsche aristocratic elitism is the death-knell of any Nietzschean conventional anarchism. For Sunshine, "The list is not limited to culturally-oriented anarchists such as Emma Goldman, who gave dozens of lectures about Nietzsche and baptized him as an honorary anarchist. Pro-Nietzschean anarchists also include prominent Spanish CNT–FAI members in the 1930s such as Salvador Seguí and anarcha-feminist Federica Montseny; anarcho-syndicalist militants like Rudolf Rocker; and even the younger Murray Bookchin, who cited Nietzsche's conception of the "transvaluation of values" in support of the Spanish anarchist project." Also in european individualist anarchist circles his influence is clear in thinker/activists such as Emile Armand〔(''The Anarchism of Émile Armand'' by Emile Armand )〕 and Renzo Novatore〔(''Toward the Creative Nothing'' by Renzo Novatore )〕 among others. Also more recently in post-left anarchy Nietzsche is present in the thought of Hakim Bey and Wolfi Landstreicher. Some authors have traced the influence of Nietzsche in the original anarcho-syndicalist theoreticians, who outgrew their early democratic sentimentality and began to absorb the elite theory thinkers of Italy. The heretical socialists who opposed Marxist materialism and revised socialism according to Nietzschean lines, outgrew socialism at last, and thus an indirect proto-Fascist legacy is not unthinkable. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Influence and reception of Friedrich Nietzsche」の詳細全文を読む スポンサード リンク
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