Neither Kierkegaard nor Nietzsche had the slightest interest in starting a movement – or a new system, a thought which would indeed have offended them. Both proclaimed, in Nietzsche’s phrase, “Follow not me, but you!”
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p. 76Rollo May
I approach the presentation of Kierkegaard with some trepidation. Next to Nietzsche, or rather, prior to Nietzsche, I consider him to be the most important thinker of our post-Kantian age.
Soren Aabye Kierkegaard
I approach the presentation of Kierkegaard with some trepidation. Next to Nietzsche, or rather, prior to Nietzsche, I consider him to be the most important thinker of our post-Kantian age. With Goethe and Hegel, an epoch had reached its conclusion, and our prevalent way of thinking — that is, the positivistic, natural-scientific one — cannot really be considered as philosophy.
Karl Jaspers
In the following decades “Kierkegaard remained completely unknown, Schelling’s work was contemptuously buried, and Marx and Feuerbach were interpreted as dogmatic materialists. Then a new impetus came in the 1880’s with the work of Dilthey, and particularly with Freidrich Nietzsche, the “philosophy of life” movement, and the work of Berson. The third phase came after the shock of WWI – “Kierkegaard and the early Marxists were rediscovered and the serious challenges to the spiritual and psychological basis of Western society given by Nietzsche could no longer be covered over by Victorian self-satisfied placidity. The specific form of the third phase owes much to the phenomenology of Edmond Husserl, which gave to Heidegger, Jaspers, and the others the tool they needed to undercut the subject object cleavage which had been such a stumbling block to science as well as philosophy.
Rollo May
If in Nietzsche’s thinking the prior tradition of Western thought is gathered and completed in a decisive respect, then the confrontation with Nietzsche becomes one with all Western thought hitherto.
Martin Heidegger
Nietzsche … explicates his preferred distinction between good and bad individuals as non-condemnatory of the latter. A ‘bad person’ is merely devoid of what Nietzsche personally considers to be noble or virtuous qualities; he is not morally evil. Nietzsche’s aim is … to defuse morality of reactive emotion. … It would be futile, tactless, and cruel, he suggests, to try to change a bad person, one with whom one does not empathize; his formula advises: ‘Where you cannot love, pass by’. No on should be blamed for what he is; there is no point in lamenting fate.
John Carroll
May, Rollo
Mayakovsky, Vladimir
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