Ecce Homo (Nietzsche)

Ecce Homo: How One Becomes What One Is

Cover of the 1908 Insel edition designed by Henry van de Velde.
Author	Friedrich Nietzsche
Original title	Ecce Homo: Wie man wird, was man ist
Translator	R. J. Hollingdale
Country	Germany
Language	German
Publication date	1908
Media type	Paperback, hardcover
Pages	144 (2005 Penguin Classics ed.)
ISBN	(2005 Penguin Classics ed.)
OCLC	27449286
LC Class	B3316.N54 A3413 1992
Preceded by	The Antichrist
Followed by	Nietzsche Contra Wagner

Ecce Homo: How One Becomes What One Is (German: Ecce homo: Wie man wird, was man ist) is the last original book written by philosopher Friedrich Nietzsche before his final years of insanity that lasted until his death in 1900. It was written in 1888 and was not published until 1908.

According to one of Nietzsche's most prominent English translators, Walter Kaufmann, the book offers "Nietzsche's own interpretation of his development, his works, and his significance." The book contains several chapters with ironic self-laudatory titles, such as "Why I Am So Wise", "Why I Am So Clever", "Why I Write Such Good Books" and "Why I Am a Destiny". Walter Kaufmann, in his biography Nietzsche: Philosopher, Psychologist, Antichrist noticed the internal parallels, in form and language, to Plato's Apology which documented the Trial of Socrates. In effect, Nietzsche was putting himself on trial with this work, and his sardonic judgments and chapter headings are mordant, mocking, self-deprecating, sly, and they turn this trial against his future accusers, distorters, and superficial judges.

Within this work, Nietzsche is self-consciously striving to present a new image of the philosopher and of himself, for example, a philosopher "who is not an Alexandrian academic nor an Apollonian sage, but Dionysian." On these grounds, Kaufmann considers Ecce Homo a literary work comparable in its artistry to Vincent van Gogh's paintings. Just as Socrates was presented in Plato's Apology as the wisest of men precisely because he freely admitted to his own ignorance, Nietzsche argues that he himself is a great philosopher because of his withering assessment of the pious fraud of the entirety of Philosophy which he considered as a retreat from honesty when most necessary, and a cowardly failure to pursue its stated aim to its reasonable end. Nietzsche insists that his suffering is not noble but the expected result of hard inquiry into the deepest recesses of human self-deception, and that by overcoming one's agonies a person achieves more than any relaxation or accommodation to intellectual difficulties or literal threats. He proclaims the ultimate value of everything that has happened to him (including his father's early death and his near-blindness – an example of love of Fate or amor fati). In this regard, the wording of his title was not meant to draw parallels with Jesus, but to suggest a certain kind of contrast. Nietzsche is primarily saying that mythological figure of Jesus actually represents the mistake of failing to see that being a man is enough, that the important task of transcending the all-too-human requires nothing genuinely inhuman or supernatural, nothing inhabiting some inaccessible noumenal realms, nothing beyond the reach of flesh-and-blood humans. Nietzsche's primary point is that to be "a man" alone is to be actually more than "a Christ": his position is that the very idea of "a Christ" is in truth an empty impossibility, that it is nothing more than a dangerous creation of the human imagination.