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Van Tongeren, Paul. 2018. Friedrich Nietzsche and European Nihilism. Newcastle upon Tyne: Cambridge Scholars Publishing. Losurdo, D. (2002) Nietzsche, the Aristocratic Rebel: Intellectual Biography and Critical Balance-Sheet. Brill, 2020. p. 663-671 Losurdo, D. (2002) Nietzsche, the Aristocratic Rebel: Intellectual Biography and Critical Balance-Sheet. Brill, 2020. p. 581 Buccola, N. (2009) "The Tyranny of the Least and the Dumbest": Nietzsche's Critique of Socialism. Quarterly Journal of Ideology, Volume 31.

Dombowsky, D. (2014) Nietzsche and Napoleon: The Dionysian Conspiracy. University of Wales Press 2014. p. 111 Wolfgan Muller-Lauter, Heidegger und Nietzsche: Nietzsche-Interpretationen III, Walter de Gruyter 2000 Negative attitude towards socialism and proletarian movement was one of the most consistent themes in Nietzsche's philosophy. He wrote negatively of socialism as early as 1862 [69] and his criticisms of socialism are often harsher than those of other doctrines. [70] He was critical of French revolution and was deeply disturbed by the Paris Commune which he saw as a destructive insurrection of the vulgar lower classes that made him feel "annihilated for several days". [21] In his later writings he especially praised contemporary French authors, most of whom were right-wing thinkers whose works expressed strongly negative response to the Commune and its political heritage. [71] As opposed to the urban working class, Nietzsche praised the peasantry as an example of health and natural nobility. [72] [73] Beyond only abstract, cultural opposition, he regularly wrote against specific social policies of the German Empire that aimed to improve the position and welfare of the workers. [74] [75] He was particularly against democratic, universal education, calling it "barbarism" and "a prelude to communism" because it pointlessly arouses the masses who are "born to serve and obey". [76] The Gay Science, aphorism 377, transl. by "We who are homeless" ("We who are without Fatherlands"), read here [ dead link] Losurdo, D. (2002) Nietzsche, the Aristocratic Rebel: Intellectual Biography and Critical Balance-Sheet. Brill, 2020. p. 330Holub, R. C. (2018) Nietzsche in the Nineteenth Century: Social Questions and Philosophical Interventions. University of Pennsylvania Press, 2018. p. 249 Losurdo, D. (2002) Nietzsche, the Aristocratic Rebel: Intellectual Biography and Critical Balance-Sheet. Brill, 2020. p. 711 Quoted in Young, Julian (2010). Friedrich Nietzsche: A Philosophical Biography. Cambridge University Press. p. 525

The meaning of this statement is that since, as Nietzsche says, "the belief in the Christian God has become unbelievable", everything that was "built upon this faith, propped up by it, grown into it", including "the whole [...] European morality", is bound to "collapse". [1] Katsafanas, Paul. 2015. “Fugitive Pleasure and the Meaningful Life: Nietzsche on Nihilism and Higher Values.” Journal of the American Philosophical Association 1 (3): 396–416. Losurdo, D. (2002) Nietzsche, the Aristocratic Rebel: Intellectual Biography and Critical Balance-Sheet. Brill, 2020. p. 543-546

Losurdo, D. (2002) Nietzsche, the Aristocratic Rebel: Intellectual Biography and Critical Balance-Sheet. Brill, 2020. p. 545 Perhaps Nietzsche's greatest philosophical legacy lies in his 20th century interpreters, among them Pierre Klossowski, Martin Heidegger, Georges Bataille, Leo Strauss, Alexandre Kojève, Michel Foucault, Gilles Deleuze (and Félix Guattari), Jacques Derrida and Albert Camus. Foucault's later writings, for example, adopt Nietzsche's genealogical method to develop anti-foundationalist theories of power that divide and fragment rather than unite politics (as evinced in the liberal tradition of political theory). The systematic institutionalisation of criminal delinquency, sexual identity and practice, and the mentally ill (to name but a few) are examples used by Foucault to demonstrate how knowledge or truth is inseparable from the institutions that formulate notions of legitimacy from "immoralities" such as homosexuality and the like (captured in the famous power-knowledge equation). Deleuze, arguably the foremost of Nietzsche's 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 the rhizome and other "outsides" to state power as traditionally conceived. He also used the term race in the ethnic meaning and in this sense he supported the idea of mixing specific races which he considered to be of high quality (for example he proposed that Germans should mix with Slavs [63]). Despite occasional reverence for ancient Germanic conquests and his identification of upper class with blond, dolichocephalic type, [95] Nietzsche's ideas do not have much in common with Nordicism. He occasionally also praised non-European cultures, such as Moors, Incas and Aztecs, claiming that they were superior to their European conquerors. [110] [111] In The Dawn of Day he also proposed mass immigration of Chinese to Europe claiming that they would bring "modes of living and thinking, which would be found very suitable for industrious ants" and help "imbue this fretful and restless Europe with some of their Asiatic calmness and contemplation, and—what is perhaps most needful of all—their Asiatic stability." [112] While Nietzsche’s thoughts on the subject are often vague, he did occasionally use very harsh language, calling for "the annihilation of the decadent races" and "millions of deformed". [113] Altman, W. H. F. (2012) Friedrich Wilhelm Nietzsche: The Philosopher of the Second Reich. Lexington Books, 2012. If you want to be stronger emotionally and mentally, don’t hide from suffering. Or as Nietzsche puts it – to live is a will to power– aka to live is to strive and grow.