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more vibrant life. However, just as Nietzsche’s morality is one-sided in affirming the individual while attacking social morality, so too is his appropriation of modernity one-sided, affirming such fashionable values as individuality, dynamism, and improvement, while rejecting the establishments of social and political modernity. A prophetic turn is obvious in Nietzsche’s thought in Thus Spoke Zarathrustra1883-6 during which he adopts a literary form and strategy to present the most important ideas of his later interval. While this text is usually read as the important thing exposition of Nietzsche’s distinctive late philosophy, we also find his literary grasp-piece to be an necessary part of his critique of social and political modernity, though it also evidences a turn to the sort of premodern ideals, found in his early celebration of Greek tragedy, the Dionysian features of Greek tradition, and its agonistic competition and emphasis on sturdy and heroic individuals. His highly prophetic literary textual content, similar in fashion and technique to cultural modernism, is animated by an impulse to go beyond the current group of society, to supply an entirely different society and culture based on the creativity of strong people, which would be made attainable by appropriation of Nietzsche’s philosophy. At this stage, Nietzsche thus sees himself as the good critic of modernity and the sage who will produce a new tradition.The determine of the Persian sage Zarathrustra in the text is obviously a mouthpiece for Nietzsche himself and the textual content articulates his most deeply held convictions and key concepts. Nietzsche thus emerges on this reading as both a deconstructive and reconstructive thinker. In the spirit of modernity, Nietzsche deconstructs what he sees because the oppressive and illusory features of philosophy, morality, faith, and different modes of thought. He additionally assaults the irrational, repressive, and massifying forms of societal normalization and discipline, and thus the rise of a mass society and tradition. Yet he replaces such values together with his own values, philosophy, and positions. Some of Nietzsche’s personal positions, similar to the theory of perspectivism that we just elucidated are arguably trendy ideas that take modern motifs to higher ranges. Some of his own ideals and positions, however, are anti-fashionable and even premodern, as we shall see in the concluding discussion. Nietzsche’s call for a multiperspectival theory thus serves as a crucial counterpoint to common theories that arrogate all of reality to one optic, in addition to to “integrated” approaches that abstractly harmonize irreconcilable differences and to all theories that summary from the contradictory life-worlds from which they come up. Nietzsche thus provides essential methodological contributions to trendy concept and ought to be read, we are arguing, in the context of 19th century classical social theorists’ attempts to reconstruct social principle within the mild of the

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