The rare-earth elements (REE), also called the rare-earth metals or rare earths or, in context, rare-earth oxides, and sometimes the lanthanides (although scandium and yttrium, which do not belong to this series, are usually included as rare earths), are a set of 17 nearly indistinguishable lustrous silvery-white soft heavy metals. Compounds containing rare earths have diverse applications in electrical and electronic components, lasers, glass, magnetic materials, and industrial processes.

Scandium and yttrium are considered rare-earth elements because they tend to occur in the same ore deposits as the lanthanides and exhibit similar chemical properties, but have different electrical and magnetic properties. The term 'rare-earth' is a misnomer because they are not actually scarce, although historically it took a long time to isolate these elements.

These metals tarnish slowly in air at room temperature and react slowly with cold water to form hydroxides, liberating hydrogen. They react with steam to form oxides and ignite spontaneously at a temperature of 400 °C (752 °F). These elements and their compounds have no biological function other than in several specialized enzymes, such as in lanthanide-dependent methanol dehydrogenases in bacteria. The water-soluble compounds are mildly to moderately toxic, but the insoluble ones are not. All isotopes of promethium are radioactive, and it does not occur naturally in the earth's crust, except for a trace amount generated by spontaneous fission of uranium-238. They are often found in minerals with thorium, and less commonly uranium.

Though rare-earth elements are technically relatively plentiful in the entire Earth's crust (cerium being the 25th-most-abundant element at 68 parts per million, more abundant than copper), in practice this is spread thin across trace impurities, so to obtain rare earths at usable purity requires processing enormous amounts of raw ore at great expense, thus the name "rare" earths.

Because of their geochemical properties, rare-earth elements are typically dispersed and not often found concentrated in rare-earth minerals. Consequently, economically exploitable ore deposits are sparse. The first rare-earth mineral discovered (1787) was gadolinite, a black mineral composed of cerium, yttrium, iron, silicon, and other elements. This mineral was extracted from a mine in the village of Ytterby in Sweden; four of the rare-earth elements bear names derived from this single location.

Minerals

A table listing the 17 rare-earth elements, their atomic number and symbol, the etymology of their names, and their main uses (see also Applications of lanthanides) is provided here. Some of the rare-earth elements are named after the scientists who discovered them, or elucidated their elemental properties, and some after the geographical locations where discovered.

A mnemonic for the names of the sixth-row elements in order is "Lately college parties never produce sexy European girls that drink heavily even though you look".

Discovery and early history

Rare earths were mainly discovered as components of minerals. Ytterbium was found in the "ytterbite" (renamed to gadolinite in 1800) discovered by Lieutenant Carl Axel Arrhenius in 1787 at a quarry in the village of Ytterby, Sweden and termed "rare" because it had never yet been seen. Arrhenius's "ytterbite" reached Johan Gadolin, a Royal Academy of Turku professor, and his analysis yielded an unknown oxide ("earth" in the geological parlance of the day), which he called yttria. Anders Gustav Ekeberg isolated beryllium from the gadolinite but failed to recognize other elements in the ore. After this discovery in 1794, a mineral from Bastnäs near Riddarhyttan, Sweden, which was believed to be an iron–tungsten mineral, was re-examined by Jöns Jacob Berzelius and Wilhelm Hisinger. In 1803 they obtained a white oxide and called it ceria. Martin Heinrich Klaproth independently discovered the same oxide and called it ochroia. It took another 30 years for researchers to determine that other elements were contained in the two ores ceria and yttria (the similarity of the rare-earth metals' chemical properties made their separation difficult).

In 1839 Carl Gustav Mosander, an assistant of Berzelius, separated ceria by heating the nitrate and dissolving the product in nitric acid. He called the oxide of the soluble salt lanthana. It took him three more years to separate the lanthana further into didymia and pure lanthana. Didymia, although not further separable by Mosander's techniques, was in fact still a mixture of oxides.

In 1842 Mosander also separated the yttria into three oxides: pure yttria, terbia, and erbia (all the names are derived from the town name "Ytterby"). The earth giving pink salts he called terbium; the one that yielded yellow peroxide he called erbium.

In 1842 the number of known rare-earth elements had reached six: yttrium, cerium, lanthanum, didymium, erbium, and terbium.

Nils Johan Berlin and Marc Delafontaine tried also to separate the crude yttria and found the same substances that Mosander obtained, but Berlin named (1860) the substance giving pink salts erbium, and Delafontaine named the substance with the yellow peroxide terbium. This confusion led to several false claims of new elements, such as the mosandrium of J. Lawrence Smith, or the philippium and decipium of Delafontaine. Due to the difficulty in separating the metals (and determining the separation is complete), the total number of false discoveries was dozens, with some putting the total number of discoveries at over a hundred.

Spectroscopic identification

There were no further discoveries for 30 years, and the element didymium was listed in the periodic table of elements with a molecular mass of 138. In 1879, Delafontaine used the new physical process of optical flame spectroscopy and found several new spectral lines in didymia. Also in 1879, Paul Émile Lecoq de Boisbaudran isolated the new element samarium from the mineral samarskite.

The samaria earth was further separated by Lecoq de Boisbaudran in 1886, and a similar result was obtained by Jean Charles Galissard de Marignac by direct isolation from samarskite. They named the element gadolinium after Johan Gadolin, and its oxide was named "gadolinia".

Further spectroscopic analysis between 1886 and 1901 of samaria, yttria, and samarskite by William Crookes, Lecoq de Boisbaudran and Eugène-Anatole Demarçay yielded several new spectral lines that indicated the existence of an unknown element. The fractional crystallization of the oxides then yielded europium in 1901.

In 1839 the third source for rare earths became available. This is a mineral similar to gadolinite called uranotantalum (now called "samarskite") an oxide of a mixture of elements such as yttrium, ytterbium, iron, uranium, thorium, calcium, niobium, and tantalum. This mineral from Miass in the southern Ural Mountains was documented by Gustav Rose. The Russian chemist R. Harmann proposed that a new element he called "ilmenium" should be present in this mineral, but later, Christian Wilhelm Blomstrand, Galissard de Marignac, and Heinrich Rose found only tantalum and niobium (columbium) in it.

The exact number of rare-earth elements that existed was highly unclear, and a maximum number of 25 was estimated. The use of X-ray spectra (obtained by X-ray crystallography) by Henry Gwyn Jeffreys Moseley made it possible to assign atomic numbers to the elements. Moseley found that the exact number of lanthanides had to be 15, but that element 61 had not yet been discovered. (This is promethium, a radioactive element whose most stable isotope has a half-life of just 18 years.)

Using these facts about atomic numbers from X-ray crystallography, Moseley also showed that hafnium (element 72) would not be a rare-earth element. Moseley was killed in World War I in 1915, years before hafnium was discovered. Hence, the claim of Georges Urbain that he had discovered element 72 was untrue. Hafnium is an element that lies in the periodic table immediately below zirconium, and hafnium and zirconium have very similar chemical and physical properties.

Sources and purification

During the 1940s, Frank Spedding and others in the United States (during the Manhattan Project) developed chemical ion-exchange procedures for separating and purifying rare-earth elements. This method was first applied to the actinides for separating plutonium-239 and neptunium from uranium, thorium, actinium, and the other actinides in the materials produced in nuclear reactors. Plutonium-239 was very desirable because it is a fissile material.

The principal sources of rare-earth elements are the minerals bastnäsite (RCO₃F, where R is a mixture of rare-earth elements), monazite (XPO₄, where X is a mixture of rare-earth elements and sometimes thorium), and loparite ((Ce,Na,Ca)(Ti,Nb)O₃), and the lateritic ion-adsorption clays. Despite their high relative abundance, rare-earth minerals are more difficult to mine and extract than equivalent sources of transition metals (due in part to their similar chemical properties), making the rare-earth elements relatively expensive. Their industrial use was very limited until efficient separation techniques were developed, such as ion exchange, fractional crystallization, and liquid–liquid extraction during the late 1950s and early 1960s.

Some ilmenite concentrates contain small amounts of scandium and other rare-earth elements, which could be analysed by XRF.

Classification

Before the time that ion exchange methods and elution were available, the separation of the rare earths was primarily achieved by repeated precipitation or crystallization. In those days, the first separation was into two main groups, the cerium earths (lanthanum, cerium, praseodymium, neodymium, and samarium) and the yttrium earths (scandium, yttrium, dysprosium, holmium, erbium, thulium, ytterbium, and lutetium). Europium, gadolinium, and terbium were either considered as a separate group of rare-earth elements (the terbium group), or europium was included in the cerium group, and gadolinium and terbium were included in the yttrium group. In the latter case, the f-block elements are split into half: the first half (La–Eu) form the cerium group, and the second half (Gd–Yb) together with group 3 (Sc, Y, Lu) form the yttrium group. The reason for this division arose from the difference in solubility of rare-earth double sulfates with sodium and potassium. The sodium double sulfates of the cerium group are poorly soluble, those of the terbium group slightly, and those of the yttrium group are very soluble. Sometimes, the yttrium group was further split into the erbium group (dysprosium, holmium, erbium, and thulium) and the ytterbium group (ytterbium and lutetium), but today the main grouping is between the cerium and the yttrium groups. Today, the rare-earth elements are classified as light or heavy rare-earth elements, rather than in cerium and yttrium groups.

Light versus heavy classification

The classification of rare-earth elements is inconsistent between authors. The most common distinction between rare-earth elements is made by atomic numbers; those with low atomic numbers are referred to as light rare-earth elements (LREE), those with high atomic numbers are the heavy rare-earth elements (HREE), and those that fall in between are typically referred to as the middle rare-earth elements (MREE). Commonly, rare-earth elements with atomic numbers 57 to 61 (lanthanum to promethium) are classified as light and those with atomic numbers 62 and greater are classified as heavy rare-earth elements. Increasing atomic numbers between light and heavy rare-earth elements and decreasing atomic radii throughout the series causes chemical variations. Europium is exempt of this classification as it has two valence states: Eu²⁺ and Eu³⁺. Yttrium is grouped as heavy rare-earth element due to chemical similarities. The break between the two groups is sometimes put elsewhere, such as between elements 63 (europium) and 64 (gadolinium). The actual metallic densities of these two groups overlap, with the "light" group having densities from 6.145 (lanthanum) to 7.26 (promethium) or 7.52 (samarium) g/cc, and the "heavy" group from 6.965 (ytterbium) to 9.32 (thulium), as well as including yttrium at 4.47. Europium has a density of 5.24.

Origin

Rare-earth elements, except scandium, are heavier than iron and thus are produced by supernova nucleosynthesis or by the s-process in asymptotic giant branch stars. In nature, spontaneous fission of uranium-238 produces trace amounts of radioactive promethium, but most promethium is synthetically produced in nuclear reactors.

Due to their chemical similarity, the concentrations of rare earths in rocks are only slowly changed by geochemical processes, making their proportions useful for geochronology and dating fossils.

Compounds

Rare-earth elements occur in nature in combination with phosphate (monazite), carbonate-fluoride (bastnäsite), and oxygen anions.

In their oxides, most rare-earth elements only have a valence of 3 and form sesquioxides (cerium forms CeO₂). Five different crystal structures are known, depending on the element and the temperature. The X-phase and the H-phase are only stable above 2000 K. At lower temperatures, there are the hexagonal A-phase, the monoclinic B-phase, and the cubic C-phase, which is the stable form at room temperature for most of the elements. The C-phase was once thought to be in space group I2₁3 (no. 199), but is now known to be in space group Ia3 (no. 206). The structure is similar to that of fluorite or cerium dioxide (in which the cations form a face-centred cubic lattice and the anions sit inside the tetrahedra of cations), except that one-quarter of the anions (oxygen) are missing. The unit cell of these sesquioxides corresponds to eight unit cells of fluorite or cerium dioxide, with 32 cations instead of 4. This is called the bixbyite structure, as it occurs in a mineral of that name ((Mn,Fe)₂O₃).

Geological distribution

As seen in the chart, rare-earth elements are found on Earth at similar concentrations to many common transition metals. The most abundant rare-earth element is cerium, which is actually the 25th most abundant element in Earth's crust, having 68 parts per million (about as common as copper). The exception is the highly unstable and radioactive promethium "rare earth" is quite scarce. The longest-lived isotope of promethium has a half-life of 17.7 years, so the element exists in nature in only negligible amounts (approximately 572 g in the entire Earth's crust). Promethium is one of the two elements that do not have stable (non-radioactive) isotopes and are followed by (i.e. with higher atomic number) stable elements (the other being technetium).

The rare-earth elements are often found together. During the sequential accretion of the Earth, the dense rare-earth elements were incorporated into the deeper portions of the planet. Early differentiation of molten material largely incorporated the rare earths into mantle rocks. The high field strength and large ionic radii of rare earths make them incompatible with the crystal lattices of most rock-forming minerals, so REE will undergo strong partitioning into a melt phase if one is present. REE are chemically very similar and have always been difficult to separate, but the gradual decrease in ionic radius from light REE (LREE) to heavy REE (HREE), called the lanthanide contraction, can produce a broad separation between light and heavy REE. The larger ionic radii of LREE make them generally more incompatible than HREE in rock-forming minerals, and will partition more strongly into a melt phase, while HREE may prefer to remain in the crystalline residue, particularly if it contains HREE-compatible minerals like garnet. The result is that all magma formed from partial melting will always have greater concentrations of LREE than HREE, and individual minerals may be dominated by either HREE or LREE, depending on which range of ionic radii best fits the crystal lattice.

Among the anhydrous rare-earth phosphates, it is the tetragonal mineral xenotime that incorporates yttrium and the HREE, whereas the monoclinic monazite phase incorporates cerium and the LREE preferentially. The smaller size of the HREE allows greater solid solubility in the rock-forming minerals that make up Earth's mantle, and thus yttrium and the HREE show less enrichment in Earth's crust relative to chondritic abundance than does cerium and the LREE. This has economic consequences: large ore bodies of LREE are known around the world and are being exploited. Ore bodies for HREE are more rare, smaller, and less concentrated. Most of the current supply of HREE originates in the "ion-absorption clay" ores of Southern China. Some versions provide concentrates containing about 65% yttrium oxide, with the HREE being present in ratios reflecting the Oddo–Harkins rule: even-numbered REE at abundances of about 5% each, and odd-numbered REE at abundances of about 1% each. Similar compositions are found in xenotime or gadolinite.

Well-known minerals containing yttrium, and other HREE, include gadolinite, xenotime, samarskite, euxenite, fergusonite, yttrotantalite, yttrotungstite, yttrofluorite (a variety of fluorite), thalenite, and yttrialite. Small amounts occur in zircon, which derives its typical yellow fluorescence from some of the accompanying HREE. The zirconium mineral eudialyte, such as is found in southern Greenland, contains small but potentially useful amounts of yttrium. Of the above yttrium minerals, most played a part in providing research quantities of lanthanides during the discovery days. Xenotime is occasionally recovered as a byproduct of heavy-sand processing, but is not as abundant as the similarly recovered monazite (which typically contains a few percent of yttrium). Uranium ores from Ontario have occasionally yielded yttrium as a byproduct.

Well-known minerals containing cerium, and other LREE, include bastnäsite, monazite, allanite, loparite, ancylite, parisite, lanthanite, chevkinite, cerite, stillwellite, britholite, fluocerite, and cerianite. Monazite (marine sands from Brazil, India, or Australia; rock from South Africa), bastnäsite (from Mountain Pass rare earth mine, or several localities in China), and loparite (Kola Peninsula, Russia) have been the principal ores of cerium and the light lanthanides.

Enriched deposits of rare-earth elements at the surface of the Earth, carbonatites and pegmatites, are related to alkaline plutonism, an uncommon kind of magmatism that occurs in tectonic settings where there is rifting or that are near subduction zones. In a rift setting, the alkaline magma is produced by very small degrees of partial melting (<1%) of garnet peridotite in the upper mantle (200 to 600 km depth). This melt becomes enriched in incompatible elements, like the rare-earth elements, by leaching them out of the crystalline residue. The resultant magma rises as a diapir, or diatreme, along pre-existing fractures, and can be emplaced deep in the crust, or erupted at the surface. Typical REE enriched deposits types forming in rift settings are carbonatites, and A- and M-Type granitoids. Near subduction zones, partial melting of the subducting plate within the asthenosphere (80 to 200 km depth) produces a volatile-rich magma (high concentrations of CO₂ and water), with high concentrations of alkaline elements, and high element mobility that the rare earths are strongly partitioned into. This melt may also rise along pre-existing fractures, and be emplaced in the crust above the subducting slab or erupted at the surface. REE-enriched deposits forming from these melts are typically S-Type granitoids.

Alkaline magmas enriched with rare-earth elements include carbonatites, peralkaline granites (pegmatites), and nepheline syenite. Carbonatites crystallize from CO₂-rich fluids, which can be produced by partial melting of hydrous-carbonated lherzolite to produce a CO₂-rich primary magma, by fractional crystallization of an alkaline primary magma, or by separation of a CO₂-rich immiscible liquid from. These liquids are most commonly forming in association with very deep Precambrian cratons, like the ones found in Africa and the Canadian Shield. Ferrocarbonatites are the most common type of carbonatite to be enriched in REE, and are often emplaced as late-stage, brecciated pipes at the core of igneous complexes; they consist of fine-grained calcite and hematite, sometimes with significant concentrations of ankerite and minor concentrations of siderite. Large carbonatite deposits enriched in rare-earth elements include Mount Weld in Australia, Thor Lake in Canada, Zandkopsdrift in South Africa, and Mountain Pass in the USA. Peralkaline granites (A-Type granitoids) have very high concentrations of alkaline elements and very low concentrations of phosphorus; they are deposited at moderate depths in extensional zones, often as igneous ring complexes, or as pipes, massive bodies, and lenses. These fluids have very low viscosities and high element mobility, which allows for the crystallization of large grains, despite a relatively short crystallization time upon emplacement; their large grain size is why these deposits are commonly referred to as pegmatites. Economically viable pegmatites are divided into Lithium-Cesium-Tantalum (LCT) and Niobium-Yttrium-Fluorine (NYF) types; NYF types are enriched in rare-earth minerals. Examples of rare-earth pegmatite deposits include Strange Lake in Canada and Khaladean-Buregtey in Mongolia. Nepheline syenite (M-Type granitoids) deposits are 90% feldspar and feldspathoid minerals. They are deposited in small, circular massifs and contain high concentrations of rare-earth-bearing accessory minerals. For the most part, these deposits are small but important examples include Illimaussaq-Kvanefeld in Greenland, and Lovozera in Russia.

Rare-earth elements can also be enriched in deposits by secondary alteration either by interactions with hydrothermal fluids or meteoric water or by erosion and transport of resistate REE-bearing minerals. Argillization of primary minerals enriches insoluble elements by leaching out silica and other soluble elements, recrystallizing feldspar into clay minerals such kaolinite, halloysite, and montmorillonite. In tropical regions where precipitation is high, weathering forms a thick argillized regolith, this process is called supergene enrichment and produces laterite deposits; heavy rare-earth elements are incorporated into the residual clay by absorption. This kind of deposit is only mined for REE in Southern China, where the majority of global heavy rare-earth element production occurs. REE-laterites do form elsewhere, including over the carbonatite at Mount Weld in Australia. REE may also be extracted from placer deposits if the sedimentary parent lithology contains REE-bearing, heavy resistate minerals.

In 2011, Yasuhiro Kato, a geologist at the University of Tokyo who led a study of Pacific Ocean seabed mud, published results indicating the mud could hold rich concentrations of rare-earth minerals. The deposits, studied at 78 sites, came from "[h]ot plumes from hydrothermal vents pull[ing] these materials out of seawater and deposit[ing] them on the seafloor, bit by bit, over tens of millions of years. One square patch of metal-rich mud 2.3 kilometers wide might contain enough rare earths to meet most of the global demand for a year, Japanese geologists report in Nature Geoscience." "I believe that rare[-]earth resources undersea are much more promising than on-land resources," said Kato. "[C]oncentrations of rare earths were comparable to those found in clays mined in China. Some deposits contained twice as much heavy rare earths such as dysprosium, a component of magnets in hybrid car motors."

The global demand for rare-earth elements (REEs) is expected to increase more than fivefold by 2030.

Geochemistry

The REE geochemical classification is usually done on the basis of their atomic weight. One of the most common classifications divides REE into 3 groups: light rare earths (LREE - from ₅₇La to ₆₀Nd), intermediate (MREE - from ₆₂Sm to ₆₇Ho) and heavy (HREE - from ₆₈Er to ₇₁Lu). REE usually appear as trivalent ions, except for Ce and Eu which can take the form of Ce⁴⁺ and Eu²⁺ depending on the redox conditions of the system. Consequentially, REE are characterized by a substantial identity in their chemical reactivity, which results in a serial behaviour during geochemical processes rather than being characteristic of a single element of the series. Sc, Y, and Lu can be electronically distinguished from the other rare earths because they do not have f valence electrons, whereas the others do, but the chemical behaviour is almost the same.

A distinguishing factor in the geochemical behaviour of the REE is linked to the so-called "lanthanide contraction" which represents a higher-than-expected decrease in the atomic/ionic radius of the elements along the series. This is determined by the variation of the shielding effect towards the nuclear charge due to the progressive filling of the 4f orbital which acts against the electrons of the 6s and 5d orbitals. The lanthanide contraction has a direct effect on the geochemistry of the lanthanides, which show a different behaviour depending on the systems and processes in which they are involved. The effect of the lanthanide contraction can be observed in the REE behaviour both in a CHARAC-type geochemical system (CHArge-and-RAdius-Controlled) where elements with similar charge and radius should show coherent geochemical behaviour, and in non-CHARAC systems, such as aqueous solutions, where the electron structure is also an important parameter to consider as the lanthanide contraction affects the ionic potential. A direct consequence is that, during the formation of coordination bonds, the REE behaviour gradually changes along the series. Furthermore, the lanthanide contraction causes the ionic radius of Ho³⁺ (0.901 Å) to be almost identical to that of Y³⁺ (0.9 Å), justifying the inclusion of the latter among the REE.

Applications

The application of rare-earth elements to geology is important to understanding the petrological processes of igneous, sedimentary and metamorphic rock formation. In geochemistry, rare-earth elements can be used to infer the petrological mechanisms that have affected a rock due to the subtle atomic size differences between the elements, which causes preferential fractionation of some rare earths relative to others depending on the processes at work.

The geochemical study of the REE is not carried out on absolute concentrations – as it is usually done with other chemical elements – but on normalized concentrations in order to observe their serial behaviour. In geochemistry, rare-earth elements are typically presented in normalized "spider" diagrams, in which concentration of rare-earth elements are normalized to a reference standard and are then expressed as the logarithm to the base 10 of the value.

Commonly, the rare-earth elements are normalized to chondritic meteorites, as these are believed to be the closest representation of unfractionated Solar System material. However, other normalizing standards can be applied depending on the purpose of the study. Normalization to a standard reference value, especially of a material believed to be unfractionated, allows the observed abundances to be compared to the initial abundances of the element. Normalization also removes the pronounced 'zig-zag' pattern caused by the differences in abundance between even and odd atomic numbers. Normalization is carried out by dividing the analytical concentrations of each element of the series by the concentration of the same element in a given standard, according to the equation:

${\displaystyle [{\text{REE}}_{i}]_{n}={\frac {[{\text{REE}}_{i}]_{\text{sam}}}{[{\text{REE}}_{i}]_{\text{std}}}}}$

where n indicates the normalized concentration, ${\displaystyle {[{\text{REE}}_{i}]_{\text{sam}}}}$ the analytical concentration of the element measured in the sample, and ${\displaystyle {[{\text{REE}}_{i}]_{\text{ref}}}}$ the concentration of the same element in the reference material.

It is possible to observe the serial trend of the REE by reporting their normalized concentrations against the atomic number. The trends that are observed in "spider" diagrams are typically referred to as "patterns", which may be diagnostic of petrological processes that have affected the material of interest.

According to the general shape of the patterns or thanks to the presence (or absence) of so-called "anomalies", information regarding the system under examination and the occurring geochemical processes can be obtained. The anomalies represent enrichment (positive anomalies) or depletion (negative anomalies) of specific elements along the series and are graphically recognizable as positive or negative "peaks" along the REE patterns. The anomalies can be numerically quantified as the ratio between the normalized concentration of the element showing the anomaly and the predictable one based on the average of the normalized concentrations of the two elements in the previous and next position in the series, according to the equation:

${\displaystyle {\frac {{\text{REE}}_{i}}{{\text{REE}}_{i}^{*}}}={\frac {[{\text{REE}}_{i}]_{n}\times 2}{[{\text{REE}}_{i-1}]_{n}+[{\text{REE}}_{i+1}]_{n}}}}$

where ${\displaystyle [{\text{REE}}_{i}]_{n}}$ is the normalized concentration of the element whose anomaly has to be calculated, ${\displaystyle [{\text{REE}}_{i-1}]_{n}}$ and ${\displaystyle [{\text{REE}}_{i+1}]_{n}}$ the normalized concentrations of the respectively previous and next elements along the series.

The rare-earth elements patterns observed in igneous rocks are primarily a function of the chemistry of the source where the rock came from, as well as the fractionation history the rock has undergone. Fractionation is in turn a function of the partition coefficients of each element. Partition coefficients are responsible for the fractionation of trace elements (including rare-earth elements) into the liquid phase (the melt/magma) into the solid phase (the mineral). If an element preferentially remains in the solid phase it is termed 'compatible', and if it preferentially partitions into the melt phase it is described as 'incompatible'. Each element has a different partition coefficient, and therefore fractionates into solid and liquid phases distinctly. These concepts are also applicable to metamorphic and sedimentary petrology.

In igneous rocks, particularly in felsic melts, the following observations apply: anomalies in europium are dominated by the crystallization of feldspars. Hornblende, controls the enrichment of MREE compared to LREE and HREE. Depletion of LREE relative to HREE may be due to the crystallization of olivine, orthopyroxene, and clinopyroxene. On the other hand, the depletion of HREE relative to LREE may be due to the presence of garnet, as garnet preferentially incorporates HREE into its crystal structure. The presence of zircon may also cause a similar effect.

In sedimentary rocks, rare-earth elements in clastic sediments are a representation of provenance. The rare-earth element concentrations are not typically affected by sea and river waters, as rare-earth elements are insoluble and thus have very low concentrations in these fluids. As a result, when sediment is transported, rare-earth element concentrations are unaffected by the fluid and instead the rock retains the rare-earth element concentration from its source.

Sea and river waters typically have low rare-earth element concentrations. However, aqueous geochemistry is still very important. In oceans, rare-earth elements reflect input from rivers, hydrothermal vents, and aeolian sources; this is important in the investigation of ocean mixing and circulation.

Rare-earth elements are also useful for dating rocks, as some radioactive isotopes display long half-lives. Of particular interest are the ¹³⁸La-¹³⁸Ce, ¹⁴⁷Sm-¹⁴³Nd, and ¹⁷⁶Lu-¹⁷⁶Hf systems.

Production

Until 1948, most of the world's rare earths were sourced from placer sand deposits in India and Brazil. Through the 1950s, South Africa was the world's rare earth source, from a monazite-rich reef at the Steenkampskraal mine in Western Cape province. Through the 1960s until the 1980s, the Mountain Pass rare earth mine in California made the United States the leading producer. Today, the Indian and South African deposits still produce some rare-earth concentrates, but they were dwarfed by the scale of Chinese production. In 2017, China produced 81% of the world's rare-earth supply, mostly in Inner Mongolia, although it had only 36.7% of reserves. Australia was the second and only other major producer with 15% of world production. All of the world's heavy rare earths (such as dysprosium) come from Chinese rare-earth sources such as the polymetallic Bayan Obo deposit. The Browns Range mine, located 160 km south east of Halls Creek in northern Western Australia, was under development in 2018 and is positioned to become the first significant dysprosium producer outside of China.

Increased demand has strained supply, and there is growing concern that the world may soon face a shortage of the rare earths. In several years from 2009 worldwide demand for rare-earth elements is expected to exceed supply by 40,000 tonnes annually unless major new sources are developed. In 2013, it was stated that the demand for REEs would increase due to the dependence of the EU on these elements, the fact that rare-earth elements cannot be substituted by other elements and that REEs have a low recycling rate. Furthermore, due to the increased demand and low supply, future prices are expected to increase and there is a chance that countries other than China will open REE mines. REE is increasing in demand due to the fact that they are essential for new and innovative technology that is being created. These new products that need REEs to be produced are high-technology equipment such as smart phones, digital cameras, computer parts, semiconductors, etc. In addition, these elements are more prevalent in the following industries: renewable energy technology, military equipment, glass making, and metallurgy.

China

These concerns have intensified due to the actions of China, the predominant supplier. Specifically, China has announced regulations on exports and a crackdown on smuggling. On September 1, 2009, China announced plans to reduce its export quota to 35,000 tons per year in 2010–2015 to conserve scarce resources and protect the environment. On October 19, 2010, China Daily, citing an unnamed Ministry of Commerce official, reported that China will "further reduce quotas for rare-earth exports by 30 percent at most next year to protect the precious metals from over-exploitation." The government in Beijing further increased its control by forcing smaller, independent miners to merge into state-owned corporations or face closure. At the end of 2010, China announced that the first round of export quotas in 2011 for rare earths would be 14,446 tons, which was a 35% decrease from the previous first round of quotas in 2010. China announced further export quotas on 14 July 2011 for the second half of the year with total allocation at 30,184 tons with total production capped at 93,800 tonnes. In September 2011, China announced the halt in production of three of its eight major rare-earth mines, responsible for almost 40% of China's total rare-earth production. In March 2012, the US, EU, and Japan confronted China at WTO about these export and production restrictions. China responded with claims that the restrictions had environmental protection in mind. In August 2012, China announced a further 20% reduction in production. The United States, Japan, and the European Union filed a joint lawsuit with the World Trade Organization in 2012 against China, arguing that China should not be able to deny such important exports.

In response to the opening of new mines in other countries (Lynas in Australia and Molycorp in the United States), prices of rare earths dropped. The price of dysprosium oxide was US$994/kg in 2011, but dropped to US$265/kg by 2014.

On August 29, 2014, the WTO ruled that China had broken free-trade agreements, and the WTO said in the summary of key findings that "the overall effect of the foreign and domestic restrictions is to encourage domestic extraction and secure preferential use of those materials by Chinese manufacturers." China declared that it would implement the ruling on September 26, 2014, but would need some time to do so. By January 5, 2015, China had lifted all quotas from the export of rare earths, but export licenses will still be required.

In 2019, China supplied between 85% and 95% of the global demand for the 17 rare-earth powders, half of them sourced from Myanmar. After the 2021 military coup in that country, future supplies of critical ores were possibly constrained. Additionally, it was speculated that the PRC could again reduce rare-earth exports to counter-act economic sanctions imposed by the US and EU countries. Rare-earth metals serve as crucial materials for electric vehicle manufacturing and high-tech military applications.

Myanmar (Burma)

Kachin State in Myanmar is the world's largest source of rare earths. In 2021, China imported US$200 million of rare earths from Myanmar in December 2021, exceeding 20,000 tonnes. Rare earths were discovered near Pangwa in Chipwi Township along the China–Myanmar border in the late 2010s. As China has shut down domestic mines due to the detrimental environmental impact, it has largely outsourced rare-earth mining to Kachin State. Chinese companies and miners illegally set up operations in Kachin State without government permits, and instead circumvent the central government by working with a Border Guard Force militia under the Tatmadaw, formerly known as the New Democratic Army – Kachin, which has profited from this extractive industry. As of March 2022, 2,700 mining collection pools scattered across 300 separate locations were found in Kachin State, encompassing the area of Singapore, and an exponential increase from 2016. Land has also been seized from locals to conduct mining operations.

Other countries

As a result of the increased demand and tightening restrictions on exports of the metals from China, some countries are stockpiling rare-earth resources. Searches for alternative sources in Australia, Brazil, Canada, South Africa, Tanzania, Greenland, and the United States are ongoing. Mines in these countries were closed when China undercut world prices in the 1990s, and it will take a few years to restart production as there are many barriers to entry. Significant sites under development outside China include Steenkampskraal in South Africa, the world's highest grade rare earths and thorium mine, closed in 1963, but has been gearing to go back into production. Over 80% of the infrastructure is already complete. Other mines include the Nolans Project in Central Australia, the Bokan Mountain project in Alaska, the remote Hoidas Lake project in northern Canada, and the Mount Weld project in Australia. The Hoidas Lake project has the potential to supply about 10% of the $1 billion of REE consumption that occurs in North America every year. Vietnam signed an agreement in October 2010 to supply Japan with rare earths from its northwestern Lai Châu Province, however the deal was never realized due to disagreements.

The largest rare-earth deposit in the U.S. is at Mountain Pass, California, sixty miles south of Las Vegas. Originally opened by Molycorp, the deposit has been mined, off and on, since 1951. A second large deposit of REEs at Elk Creek in southeast Nebraska is under consideration by NioCorp Development Ltd who hopes to open a niobium, scandium, and titanium mine there. That mine may be able to produce as much as 7200 tonnes of ferro niobium and 95 tonnes of scandium trioxide annually, although, as of 2022, financing is still in the works.

In the UK, Pensana has begun construction of their US$195 million rare-earth processing plant which secured funding from the UK government's Automotive Transformation Fund. The plant will process ore from the Longonjo mine in Angola and other sources as they become available. The company are targeting production in late 2023, before ramping up to full capacity in 2024. Pensana aim to produce 12,500 metric tons of separated rare earths, including 4,500 tons of magnet metal rare earths.

Also under consideration for mining are sites such as Thor Lake in the Northwest Territories, and various locations in Vietnam. Additionally, in 2010, a large deposit of rare-earth minerals was discovered in Kvanefjeld in southern Greenland. Pre-feasibility drilling at this site has confirmed significant quantities of black lujavrite, which contains about 1% rare-earth oxides (REO). The European Union has urged Greenland to restrict Chinese development of rare-earth projects there, but as of early 2013, the government of Greenland has said that it has no plans to impose such restrictions. Many Danish politicians have expressed concerns that other nations, including China, could gain influence in thinly populated Greenland, given the number of foreign workers and investment that could come from Chinese companies in the near future because of the law passed December 2012.

In central Spain, Ciudad Real Province, the proposed rare-earth mining project 'Matamulas' may provide, according to its developers, up to 2,100 Tn/year (33% of the annual UE demand). However, this project has been suspended by regional authorities due to social and environmental concerns.

Adding to potential mine sites, ASX listed Peak Resources announced in February 2012, that their Tanzanian-based Ngualla project contained not only the 6th largest deposit by tonnage outside of China but also the highest grade of rare-earth elements of the 6.

North Korea has been reported to have exported rare-earth ore to China, about US$1.88 million worth during May and June 2014.

In May 2012, researchers from two universities in Japan announced that they had discovered rare earths in Ehime Prefecture, Japan.

On 12 January 2023, Swedish state-owned mining company LKAB announced that it had discovered a deposit of over 1 million tonnes of rare earths in the country's Kiruna area, which would make it the largest such deposit in Europe.

China processes about 90% of the world's REEs and 60% of the world's lithium. As a result, the European Union imports practically all of its rare earth elements from China. The EU Critical Raw Materials Act of 2023 has set in action the required policy adjustments for Europe to start producing two-thirds of the lithium-ion batteries required for electric vehicles and energy storage.

In 2024 American Rare Earths Inc. disclosed that its reserves near Wheatland Wyoming totaled 2.34 billion metric tons, possibly the world's largest and larger than a separate 1.2 million metric ton deposit in northeastern Wyoming.

In June 2024, Rare Earths Norway found a rare-earth oxide deposit of 8.8 million metric tons in Telemark, Norway, making it Europe's largest known rare-earth element deposit. The mining firm predicted that it would finish developing the first stage of mining in 2030.

Malaysian refining plans

In early 2011, Australian mining company Lynas was reported to be "hurrying to finish" a US$230 million rare-earth refinery on the eastern coast of Peninsular Malaysia's industrial port of Kuantan. The plant would refine ore — lanthanides concentrate from the Mount Weld mine in Australia. The ore would be trucked to Fremantle and transported by container ship to Kuantan. Within two years, Lynas was said to expect the refinery to be able to meet nearly a third of the world's demand for rare-earth materials, not counting China. The Kuantan development brought renewed attention to the Malaysian town of Bukit Merah in Perak, where a rare-earth mine operated by a Mitsubishi Chemical subsidiary, Asian Rare Earth, closed in 1994 and left continuing environmental and health concerns. In mid-2011, after protests, Malaysian government restrictions on the Lynas plant were announced. At that time, citing subscription-only Dow Jones Newswire reports, a Barrons report said the Lynas investment was $730 million, and the projected share of the global market it would fill put at "about a sixth." An independent review initiated by the Malaysian Government, and conducted by the International Atomic Energy Agency (IAEA) in 2011 to address concerns of radioactive hazards, found no non-compliance with international radiation safety standards.

However, the Malaysian authorities confirmed that as of October 2011, Lynas was not given any permit to import any rare-earth ore into Malaysia. On February 2, 2012, the Malaysian AELB (Atomic Energy Licensing Board) recommended that Lynas be issued a temporary operating license subject to meeting a number of conditions. On 2 September 2014, Lynas was issued a 2-year full operating stage license by the AELB.

Other sources

Mine tailings

Significant quantities of rare-earth oxides are found in tailings accumulated from 50 years of uranium ore, shale, and loparite mining at Sillamäe, Estonia. Due to the rising prices of rare earths, extraction of these oxides has become economically viable. The country currently exports around 3,000 tonnes per year, representing around 2% of world production. Similar resources are suspected in the western United States, where gold rush-era mines are believed to have discarded large amounts of rare earths, because they had no value at the time.

Ocean mining

In January 2013 a Japanese deep-sea research vessel obtained seven deep-sea mud core samples from the Pacific Ocean seafloor at 5,600 to 5,800 meters depth, approximately 250 kilometres (160 mi) south of the island of Minami-Tori-Shima. The research team found a mud layer 2 to 4 meters beneath the seabed with concentrations of up to 0.66% rare-earth oxides. A potential deposit might compare in grade with the ion-absorption-type deposits in southern China that provide the bulk of Chinese REO mine production, which grade in the range of 0.05% to 0.5% REO.

Waste and recycling

Another recently developed source of rare earths is electronic waste and other wastes that have significant rare-earth components. Advances in recycling technology have made the extraction of rare earths from these materials less expensive. Recycling plants operate in Japan, where an estimated 300,000 tons of rare earths are found in unused electronics. In France, the Rhodia group is setting up two factories, in La Rochelle and Saint-Fons, that will produce 200 tons of rare earths a year from used fluorescent lamps, magnets, and batteries. Coal and coal by-products, such as ash and sludge, are a potential source of critical elements including rare-earth elements (REE) with estimated amounts in the range of 50 million metric tons.

Methods

One study mixed fly ash with carbon black and then sent a 1-second current pulse through the mixture, heating it to 3,000 °C (5,430 °F). The fly ash contains microscopic bits of glass that encapsulate the metals. The heat shatters the glass, exposing the rare earths. Flash heating also converts phosphates into oxides, which are more soluble and extractable. Using hydrochloric acid at concentrations less than 1% of conventional methods, the process extracted twice as much material.

Properties

According to chemistry professor Andrea Sella, rare-earth elements differ from other elements, in that when looked at analytically, they are virtually inseparable, having almost the same chemical properties. However, in terms of their electronic and magnetic properties, each one occupies a unique technological niche that nothing else can. For example, "the rare-earth elements praseodymium (Pr) and neodymium (Nd) can both be embedded inside glass and they completely cut out the glare from the flame when one is doing glass-blowing."

Uses

The uses, applications, and demand for rare-earth elements have expanded over the years. Globally, most REEs are used for catalysts and magnets. In the US, more than half of REEs are used for catalysts; ceramics, glass, and polishing are also main uses.

Other important uses of rare-earth elements are applicable to the production of high-performance magnets, alloys, glasses, and electronics. Ce and La are important as catalysts, and are used for petroleum refining and as diesel additives. Nd is important in magnet production in traditional and low-carbon technologies. Rare-earth elements in this category are used in the electric motors of hybrid and electric vehicles, generators in some wind turbines, hard disc drives, portable electronics, microphones, and speakers.

Ce, La, and Nd are important in alloy making, and in the production of fuel cells and nickel-metal hydride batteries. Ce, Ga, and Nd are important in electronics and are used in the production of LCD and plasma screens, fiber optics, and lasers, and in medical imaging. Additional uses for rare-earth elements are as tracers in medical applications, fertilizers, and in water treatment.

REEs have been used in agriculture to increase plant growth, productivity, and stress resistance seemingly without negative effects for human and animal consumption. REEs are used in agriculture through REE-enriched fertilizers which is a widely used practice in China. In addition, REEs are feed additives for livestock which has resulted in increased production such as larger animals and a higher production of eggs and dairy products. However, this practice has resulted in REE bioaccumulation within livestock and has impacted vegetation and algae growth in these agricultural areas. Additionally while no ill effects have been observed at current low concentrations the effects over the long term and with accumulation over time are unknown prompting some calls for more research into their possible effects.

Environmental considerations

REEs are naturally found in very low concentrations in the environment. Mines are often in countries where environmental and social standards are very low, leading to human rights violations, deforestation, and contamination of land and water. Generally, it is estimated that extracting 1 tonne of rare earth element creates around 2,000 tonnes of waste, partly toxic, including 1 ton of radioactive waste. The largest mining site of REEs, Bayan Obo in China produced more than 70,000 tons of radioactive waste, that contaminated ground water.

Near mining and industrial sites, the concentrations of REEs can rise to many times the normal background levels. Once in the environment, REEs can leach into the soil where their transport is determined by numerous factors such as erosion, weathering, pH, precipitation, groundwater, etc. Acting much like metals, they can speciate depending on the soil condition being either motile or adsorbed to soil particles. Depending on their bio-availability, REEs can be absorbed into plants and later consumed by humans and animals. The mining of REEs, use of REE-enriched fertilizers, and the production of phosphorus fertilizers all contribute to REE contamination. Furthermore, strong acids are used during the extraction process of REEs, which can then leach out into the environment and be transported through water bodies and result in the acidification of aquatic environments. Another additive of REE mining that contributes to REE environmental contamination is cerium oxide (CeO
₂), which is produced during the combustion of diesel and released as exhaust, contributing heavily to soil and water contamination.

Mining, refining, and recycling of rare earths have serious environmental consequences if not properly managed. Low-level radioactive tailings resulting from the occurrence of thorium and uranium in rare-earth ores present a potential hazard and improper handling of these substances can result in extensive environmental damage. In May 2010, China announced a major, five-month crackdown on illegal mining in order to protect the environment and its resources. This campaign is expected to be concentrated in the South, where mines – commonly small, rural, and illegal operations – are particularly prone to releasing toxic waste into the general water supply. However, even the major operation in Baotou, in Inner Mongolia, where much of the world's rare-earth supply is refined, has caused major environmental damage. China's Ministry of Industry and Information Technology estimated that cleanup costs in Jiangxi province at $5.5 billion.

It is, however, possible to filter out and recover any rare-earth elements that flow out with the wastewater from mining facilities. However, such filtering and recovery equipment may not always be present on the outlets carrying the wastewater.

Recycling and reusing REEs

Potential methods

The rare-earth elements (REEs) are vital to modern technologies and society and are amongst the most critical elements. Despite this, typically only around 1% of REEs are recycled from end-products, with the rest deporting to waste and being removed from the materials cycle. Recycling and reusing REEs play an important role in high technology fields and manufacturing environmentally friendly products all around the world.

REE recycling and reuse have been increasingly focused on in recent years. The main concerns include environmental pollution during REE recycling and increasing recycling efficiency. Literature published in 2004 suggests that, along with previously established pollution mitigation, a more circular supply chain would help mitigate some of the pollution at the extraction point. This means recycling and reusing REEs that are already in use or reaching the end of their life cycle. A study published in 2014 suggests a method to recycle REEs from waste nickel-metal hydride batteries, demonstrating a recovery rate of 95.16%. Rare-earth elements could also be recovered from industrial wastes with practical potential to reduce environmental and health impacts from mining, waste generation, and imports if known and experimental processes are scaled up. A study suggests that "fulfillment of the circular economy approach could reduce up to 200 times the impact in the climate change category and up to 70 times the cost due to the REE mining." In most of the reported studies reviewed by a scientific review, "secondary waste is subjected to chemical and or bioleaching followed by solvent extraction processes for clean separation of REEs."

Currently, people take two essential resources into consideration for the secure supply of REEs: one is to extract REEs from primary resources like mines harboring REE-bearing ores, regolith-hosted clay deposits, ocean bed sediments, coal fly ash, etc. A work developed a green system for recovery of REEs from coal fly ash by using citrate and oxalate who are strong organic ligand and capable of complexing or precipItating with REE. The other one is from secondary resources such as electronic, industrial waste and municipal waste. E-waste contains a significant concentration of REEs, and thus is the primary option for REE recycling now. According to a study, approximately 50 million metric tons of electronic waste are dumped in landfills worldwide each year. Despite the fact that e-waste contains a significant amount of rare-earth elements (REE), only 12.5% of e-waste is currently being recycled for all metals.

Challenges

For now, there are some obstacles during REE recycling and reuse. One big challenge is REE separation chemistry. Specifically, the process of isolating and refining individual rare earth elements (REE) presents a difficulty due to their similar chemical properties. In order to reduce the environmental pollution released during REE isolation and also diversify their sources, there is a clear necessity for the development of novel separation technologies that can lower the cost of large-scale REE separation and recycling. In this condition, the Critical Materials Institute (CMI) under the Department of Energy has devised a technique that involves utilizing Gluconobacter bacteria to metabolize sugars, producing acids that can dissolve and separate rare-earth elements (REE) from shredded electronic waste.

Impact of REE contamination

On vegetation

The mining of REEs has caused the contamination of soil and water around production areas, which has impacted vegetation in these areas by decreasing chlorophyll production, which affects photosynthesis and inhibits the growth of the plants. However, the impact of REE contamination on vegetation is dependent on the plants present in the contaminated environment: not all plants retain and absorb REEs. Also, the ability of the vegetation to intake the REE is dependent on the type of REE present in the soil, hence there are a multitude of factors that influence this process. Agricultural plants are the main type of vegetation affected by REE contamination in the environment, the two plants with a higher chance of absorbing and storing REEs being apples and beets. Furthermore, there is a possibility that REEs can leach out into aquatic environments and be absorbed by aquatic vegetation, which can then bio-accumulate and potentially enter the human food chain if livestock or humans choose to eat the vegetation. An example of this situation was the case of the water hyacinth (Eichhornia crassipes) in China, where the water was contaminated due to a REE-enriched fertilizer being used in a nearby agricultural area. The aquatic environment became contaminated with cerium and resulted in the water hyacinth becoming three times more concentrated in cerium than its surrounding water.

On human health

REEs are a large group with many different properties and levels in the environment. Because of this, and limited research, it has been difficult to determine safe levels of exposure for humans. A number of studies have focused on risk assessment based on routes of exposure and divergence from background levels related to nearby agriculture, mining, and industry. It has been demonstrated that numerous REEs have toxic properties and are present in the environment or in work places. Exposure to these can lead to a wide range of negative health outcomes such as cancer, respiratory issues, dental loss, and even death. However REEs are numerous and present in many different forms and at different levels of toxicity, making it difficult to give blanket warnings on cancer risk and toxicity as some of these are harmless while others pose a risk.

What toxicity is shown appears to be at very high levels of exposure through ingestion of contaminated food and water, through inhalation of dust/smoke particles either as an occupational hazard, or due to proximity to contaminated sites such as mines and cities. Therefore, the main issues that these residents would face is bioaccumulation of REEs and the impact on their respiratory system but overall, there can be other possible short-term and long-term health effects. It was found that people living near mines in China had many times the levels of REEs in their blood, urine, bone, and hair compared to controls far from mining sites. This higher level was related to the high levels of REEs present in the vegetables they cultivated, the soil, and the water from the wells, indicating that the high levels were caused by the nearby mine. While REE levels varied between men and women, the group most at risk were children because REEs can impact the neurological development of children, affecting their IQ and potentially causing memory loss.

The rare-earth mining and smelting process can release airborne fluoride which will associate with total suspended particles (TSP) to form aerosols that can enter human respiratory systems and cause damage and respiratory diseases. Research from Baotou, China shows that the fluoride concentration in the air near REE mines is higher than the limit value from WHO, which can affect the surrounding environment and become a risk to those who live or work nearby.

Residents blamed a rare-earth refinery at Bukit Merah for birth defects and eight leukemia cases within five years in a community of 11,000 after many years with no leukemia cases. Seven of the leukemia victims died. Osamu Shimizu, a director of Asian Rare Earth, said "the company might have sold a few bags of calcium phosphate fertilizer on a trial basis as it sought to market byproducts; calcium phosphate is not radioactive or dangerous" in reply to a former resident of Bukit Merah who said that "The cows that ate the grass [grown with the fertilizer] all died." Malaysia's Supreme Court ruled on 23 December 1993 that there was no evidence that the local chemical joint venture Asian Rare Earth was contaminating the local environment.

On animal health

Experiments exposing rats to various cerium compounds have found accumulation primarily in the lungs and liver. This resulted in various negative health outcomes associated with those organs. REEs have been added to feed in livestock to increase their body mass and increase milk production. They are most commonly used to increase the body mass of pigs, and it was discovered that REEs increase the digestibility and nutrient use of pigs' digestive systems. Studies point to a dose-response when considering toxicity versus positive effects. While small doses from the environment or with proper administration seem to have no ill effects, larger doses have been shown to have negative effects specifically in the organs where they accumulate. The process of mining REEs in China has resulted in soil and water contamination in certain areas, which when transported into aquatic bodies could potentially bio-accumulate within aquatic biota. Furthermore, in some cases, animals that live in REE-contaminated areas have been diagnosed with organ or system problems. REEs have been used in freshwater fish farming because it protects the fish from possible diseases. One main reason why they have been avidly used in animal livestock feeding is that they have had better results than inorganic livestock feed enhancers.

Remediation after pollution

After the 1982 Bukit Merah radioactive pollution, the mine in Malaysia has been the focus of a US$100 million cleanup that is proceeding in 2011. After having accomplished the hilltop entombment of 11,000 truckloads of radioactively contaminated material, the project is expected to entail in summer, 2011, the removal of "more than 80,000 steel barrels of radioactive waste to the hilltop repository."

In May 2011, after the Fukushima nuclear disaster, widespread protests took place in Kuantan over the Lynas refinery and radioactive waste from it. The ore to be processed has very low levels of thorium, and Lynas founder and chief executive Nicholas Curtis said "There is absolutely no risk to public health." T. Jayabalan, a doctor who says he has been monitoring and treating patients affected by the Mitsubishi plant, "is wary of Lynas's assurances. The argument that low levels of thorium in the ore make it safer doesn't make sense, he says, because radiation exposure is cumulative." Construction of the facility has been halted until an independent United Nations IAEA panel investigation is completed, which is expected by the end of June 2011. New restrictions were announced by the Malaysian government in late June.

An IAEA panel investigation was completed and no construction has been halted. Lynas is on budget and on schedule to start producing in 2011. The IAEA concluded in a report issued in June 2011 that it did not find any instance of "any non-compliance with international radiation safety standards" in the project.

If the proper safety standards are followed, REE mining is relatively low impact. Molycorp (before going bankrupt) often exceeded environmental regulations to improve its public image.

In Greenland, there is a significant dispute on whether to start a new rare-earth mine in Kvanefjeld due to environmental concerns.

Geopolitical considerations

China has officially cited resource depletion and environmental concerns as the reasons for a nationwide crackdown on its rare-earth mineral production sector. However, non-environmental motives have also been imputed to China's rare-earth policy. According to The Economist, "Slashing their exports of rare-earth metals ... is all about moving Chinese manufacturers up the supply chain, so they can sell valuable finished goods to the world rather than lowly raw materials." Furthermore, China currently has an effective monopoly on the world's REE Value Chain. (All of the refineries and processing plants that transform the raw ore into valuable elements.) In the words of Deng Xiaoping, a Chinese politician from the late 1970s to the late 1980s, "The Middle East has oil; we have rare earths ... it is of extremely important strategic significance; we must be sure to handle the rare earth issue properly and make the fullest use of our country's advantage in rare-earth resources."

One possible example of market control is the division of General Motors that deals with miniaturized magnet research, which shut down its US office and moved its entire staff to China in 2006 (China's export quota only applies to the metal but not products made from these metals such as magnets).

It was reported, but officially denied, that China instituted an export ban on shipments of rare-earth oxides (but not alloys) to Japan on 22 September 2010, in response to the detainment of a Chinese fishing boat captain by the Japanese Coast Guard. On September 2, 2010, a few days before the fishing boat incident, The Economist reported that "China ... in July announced the latest in a series of annual export reductions, this time by 40% to precisely 30,258 tonnes."

The United States Department of Energy in its 2010 Critical Materials Strategy report identified dysprosium as the element that was most critical in terms of import reliance.

A 2011 report "China's Rare-Earth Industry", issued by the US Geological Survey and US Department of the Interior, outlines industry trends within China and examines national policies that may guide the future of the country's production. The report notes that China's lead in the production of rare-earth minerals has accelerated over the past two decades. In 1990, China accounted for only 27% of such minerals. In 2009, world production was 132,000 metric tons; China produced 129,000 of those tons. According to the report, recent patterns suggest that China will slow the export of such materials to the world: "Owing to the increase in domestic demand, the Government has gradually reduced the export quota during the past several years." In 2006, China allowed 47 domestic rare-earth producers and traders and 12 Sino-foreign rare-earth producers to export. Controls have since tightened annually; by 2011, only 22 domestic rare-earth producers and traders and 9 Sino-foreign rare-earth producers were authorized. The government's future policies will likely keep in place strict controls: "According to China's draft rare-earth development plan, annual rare-earth production may be limited to between 130,000 and 140,000 [metric tons] during the period from 2009 to 2015. The export quota for rare-earth products may be about 35,000 [metric tons] and the Government may allow 20 domestic rare-earth producers and traders to export rare earths."

The United States Geological Survey is actively surveying southern Afghanistan for rare-earth deposits under the protection of United States military forces. Since 2009 the USGS has conducted remote sensing surveys as well as fieldwork to verify Soviet claims that volcanic rocks containing rare-earth metals exist in Helmand Province near the village of Khanashin. The USGS study team has located a sizable area of rocks in the center of an extinct volcano containing light rare-earth elements including cerium and neodymium. It has mapped 1.3 million metric tons of desirable rock, or about ten years of supply at current demand levels. The Pentagon has estimated its value at about $7.4 billion.

It has been argued that the geopolitical importance of rare earths has been exaggerated in the literature on the geopolitics of renewable energy, underestimating the power of economic incentives for expanded production. This especially concerns neodymium. Due to its role in permanent magnets used for wind turbines, it has been argued that neodymium will be one of the main objects of geopolitical competition in a world running on renewable energy. But this perspective has been criticized for failing to recognize that most wind turbines have gears and do not use permanent magnets.

In popular culture

The plot of Eric Ambler's now-classic 1967 international crime-thriller Dirty Story (aka This Gun for Hire, but not to be confused with the movie This Gun for Hire (1942)) features a struggle between two rival mining cartels to control a plot of land in a fictional African country, which contains rich minable rare-earth ore deposits.

Prices

The Institute of Rare Earths Elements and Strategic Metals is an informal network in the international raw metal market. The main interest of the institute's customers is the database, which is available on a subscription basis with daily updated prices: In addition to the eponymous rare-earth elements, 900 pure metals and 4,500 other metallic products are listed there. The company's headquarters are located in Lucerne, Switzerland.

See also

• Precious metal
• List of elements facing shortage
• Material passport: lists used materials in products
• Pensana Salt End
• Rare-earth magnet
• Rare-earth mineral

References

External links

• Media related to Rare earth elements at Wikimedia Commons
• Rare-earth element at the Encyclopædia Britannica

Éva Pusztai-Fahidi (22 October 1925 – 11 September 2023) was a Hungarian author and Holocaust survivor. She and her family were deported to the Auschwitz-Birkenau concentration camp in 1944.

Early life

Éva Fahidi was born on 22 October 1925 in Debrecen and grew up in an upper-class Hungarian-Jewish family. In 1936, her family converted to Catholicism. On 29 April 1944, the Hungarian gendarmerie, who worked together with the Eichmann commando, arrested her, her parents Irma and Dezső Fahidi, and her sister Gilike, and locked the family with other Jews in the city in a newly built ghetto that served as a prison.

On 14 May 1944, they were deported to the Auschwitz-Birkenau concentration camp where her mother and sister were selected to die in the gas chambers by SS doctor Josef Mengele. Her father died from inhuman prison conditions. After six weeks, she was transferred to the Münchmühle satellite camp belonging to the Buchenwald concentration camp, where she had to work for 12 hours a day for the Allendorf and Herrenwald explosives plants. At the end of the war, she was able to escape during a death march.

After the Nazis

After months of wandering as a displaced person, Fahidi returned to Debrecen on 4 November 1945. Other people had taken over her parents' house and refused her entry. In the People's Republic of Hungary, Fahidi conformed to the expectations of the regime and did not speak publicly about her experiences during the Nazi era. She joined the Hungarian communists and hoped for a better society. She worked as an industrial employee and thanks to her knowledge of French, rose to become the external representative of the Hungarian steel combine. She avoided encounters with Germans and never wanted to speak the language of the perpetrators again, but continued to read works by German authors.

Witness to the Shoah

The administration of Stadtallendorf, formerly Allendorf, published an advertisement in Hungarian newspapers, looking for former prisoners of the Münchmühle satellite camp in 1989. Fahidi was persuaded to go to Germany as a translator, and in October 1990 she took part in a week-long meeting in Stadtallendorf, where local representatives asked the former prisoners for forgiveness. Thereafter she visited the site regularly, giving lectures and interviews, questioning other contemporary witnesses, and guiding school classes through the memorial. Among other things, items of clothing she and her sister owned from their time in prison are exhibited there.

In July 2003, on the exact anniversary of her arrival in 1944, she also visited the memorials of the Auschwitz death camp. She later spoke regularly to groups in the youth meeting center in Oświęcim. According to her statement, telling the horrors she experienced there and which she had kept silent about until 2003 became a form of trauma processing: "It's really a release for me that I can now talk about it as much as I can want… Otherwise I would go insane." Thereafter she wrote down her memories. The book Anima rerum was first published in 2004 in a German translation and reprinted in 2011.

In 2011, Fahidi agreed to testify as a co-plaintiff in the criminal trials against the former concentration camp guards Hans Lipschis and Johann Breyer. In 1944, both, while in a Sturmbann (roughly "assault group"), had been involved in the murder of Hungarian Jews by the SS-Totenkopf units in Auschwitz-Birkenau, possibly also in the selection of the Fahidi family. According to her own statement, it was not about punishing the perpetrators, but about publicly witnessing their story.

Fahidi was a joint plaintiff in the trial against Oskar Gröning in 2015 and took part in the trial. That same year, she appeared in a dance theatre play about her life called "Sea Lavender".

The German Resistance Memorial Center dedicated an exhibition to Fahidi in 2019, the opening of which she performed at. As one of the last survivors of the Shoah, she expressed the hope that the memory of it would be effectively kept alive after her death through books, documents and places of remembrance: "It must not and cannot happen again." The Holocaust was a terrible shock to humanity. This may only become fully clear after the death of the last witness. The time after that could usher in a new kind of culture of remembrance. She hopes that everyone will then realize "that they have to get involved".

On 11 April 2020, the city of Weimar made Éva Fahidi-Pusztai an honorary citizen.

Éva Fahidi died in Budapest on 11 September 2023, at the age of 97.

References

Friedrich Wilhelm Nietzsche (15 October 1844 – 25 August 1900) was a German philosopher. He began his career as a classical philologist before turning to philosophy. He became the youngest person to hold the Chair of Classical Philology at the University of Basel in 1869 at the age of 24, but resigned in 1879 due to health problems that plagued him most of his life; he completed much of his core writing in the following decade. In 1889, at age 44, he suffered a collapse and afterward a complete loss of his mental faculties, with paralysis and probably vascular dementia. He lived his remaining years in the care of his mother until her death in 1897 and then with his sister Elisabeth Förster-Nietzsche. Nietzsche died in 1900, after experiencing pneumonia and multiple strokes.

Nietzsche's work spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Prominent elements of his philosophy include his radical critique of truth in favour of perspectivism; a genealogical critique of religion and Christian morality and a related theory of master–slave morality; the aesthetic affirmation of life in response to both the "death of God" and the profound crisis of nihilism; the notion of Apollonian and Dionysian forces; and a characterisation of the human subject as the expression of competing wills, collectively understood as the will to power. He also developed influential concepts such as the Übermensch and his doctrine of eternal return. In his later work, he became increasingly preoccupied with the creative powers of the individual to overcome cultural and moral mores in pursuit of new values and aesthetic health. His body of work touched a wide range of topics, including art, philology, history, music, religion, tragedy, culture, and science, and drew inspiration from Greek tragedy as well as figures such as Zoroaster, Arthur Schopenhauer, Ralph Waldo Emerson, Richard Wagner, Fyodor Dostoevsky, and Johann Wolfgang von Goethe.

After his death, Nietzsche's sister Elisabeth became the curator and editor of his manuscripts. She edited his unpublished writings to fit her German ultranationalist ideology, often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism. 20th-century scholars such as Walter Kaufmann, R. J. Hollingdale, and Georges Bataille defended Nietzsche against this interpretation, and corrected editions of his writings were soon made available. Nietzsche's thought enjoyed renewed popularity in the 1960s and his ideas have since had a profound impact on 20th- and early 21st-century thinkers across philosophy—especially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism—as well as art, literature, music, poetry, politics, and popular culture.

Life

Youth (1844–1868)

Born on 15 October 1844, Nietzsche grew up in the town of Röcken (now part of Lützen), near Leipzig, in the Prussian Province of Saxony. He was named after King Friedrich Wilhelm IV of Prussia, who turned 49 on the day of Nietzsche's birth (Nietzsche later dropped his middle name Wilhelm). Nietzsche's parents, Carl Ludwig Nietzsche (1813–1849), a Lutheran pastor and former teacher; and Franziska Nietzsche (née Oehler) (1826–1897), married in 1843, the year before their son's birth. They had two other children: a daughter, Elisabeth Förster-Nietzsche, born in 1846; and a second son, Ludwig Joseph, born in 1848. Nietzsche's father died from a brain disease in 1849, after a year of excruciating agony, when the boy was only four years old; Ludwig Joseph died six months later at age two. The family then moved to Naumburg, where they lived with Nietzsche's maternal grandmother and his father's two unmarried sisters. After the death of Nietzsche's grandmother in 1856, the family moved into their own house, now Nietzsche-Haus, a museum and Nietzsche study centre.

Nietzsche attended a boys' school and then a private school, where he became friends with Gustav Krug and Wilhelm Pinder, all three of whom came from highly respected families. Academic records from one of the schools attended by Nietzsche noted that he excelled in Christian theology.

In 1854, he began to attend the Domgymnasium in Naumburg. Because his father had worked for the state (as a pastor) the now-fatherless Nietzsche was offered a scholarship to study at the internationally recognised Schulpforta. The claim that Nietzsche was admitted on the strength of his academic competence has been debunked: his grades were not near the top of the class. He studied there from 1858 to 1864, becoming friends with Paul Deussen and Carl von Gersdorff (1844–1904), who later became a jurist. He also found time to work on poems and musical compositions. Nietzsche led "Germania", a music and literature club, during his summers in Naumburg. At Schulpforta, Nietzsche received an important grounding in languages—Greek, Latin, Hebrew, and French—so as to be able to read important primary sources; he also experienced for the first time being away from his family life in a small-town conservative environment. His end-of-semester exams in March 1864 showed a 1 in Religion and German; a 2a in Greek and Latin; a 2b in French, History, and Physics; and a "lackluster" 3 in Hebrew and Mathematics.

Nietzsche was an amateur composer. He composed several works for voice, piano, and violin beginning in 1858 at the Schulpforta in Naumburg when he started to work on musical compositions. Richard Wagner was dismissive of Nietzsche's music, allegedly mocking a birthday gift of a piano composition sent by Nietzsche in 1871 to Wagner's wife Cosima. German conductor and pianist Hans von Bülow also described another of Nietzsche's pieces as "the most undelightful and the most anti-musical draft on musical paper that I have faced in a long time".

While at Schulpforta, Nietzsche pursued subjects that were considered unbecoming. He became acquainted with the work of the then almost-unknown poet Friedrich Hölderlin, calling him "my favorite poet" and writing an essay in which he said that the poet raised consciousness to "the most sublime ideality". The teacher who corrected the essay gave it a good mark but commented that Nietzsche should concern himself in the future with healthier, more lucid, and more "German" writers. Additionally, he became acquainted with Ernst Ortlepp, an eccentric, blasphemous, and often drunken poet who was found dead in a ditch weeks after meeting the young Nietzsche but who may have introduced Nietzsche to the music and writing of Richard Wagner. Perhaps under Ortlepp's influence, he and a student named Richter returned to school drunk and encountered a teacher, resulting in Nietzsche's demotion from first in his class and the end of his status as a prefect.

After graduation in September 1864, Nietzsche began studying theology and classical philology at the University of Bonn in the hope of becoming a minister. For a short time, he and Deussen became members of the Burschenschaft Frankonia. After one semester (and to the anger of his mother), he stopped his theological studies and lost his faith. As early as his 1862 essay "Fate and History", Nietzsche had argued that historical research had discredited the central teachings of Christianity, but David Strauss's Life of Jesus also seems to have had a profound effect on the young man. In addition, Ludwig Feuerbach's The Essence of Christianity influenced young Nietzsche with its argument that people created God, and not the other way around. In June 1865, at the age of 20, Nietzsche wrote to his sister Elisabeth, who was deeply religious, a letter regarding his loss of faith. This letter contains the following statement:

Hence the ways of men part: if you wish to strive for peace of soul and pleasure, then believe; if you wish to be a devotee of truth, then inquire....

Nietzsche subsequently concentrated on studying philology under Professor Friedrich Wilhelm Ritschl, whom he followed to the University of Leipzig in 1865. There he became close friends with his fellow student Erwin Rohde. Nietzsche's first philological publications appeared soon after.

In 1865, Nietzsche thoroughly studied the works of Arthur Schopenhauer. He owed the awakening of his philosophical interest to reading Schopenhauer's The World as Will and Representation and later admitted that Schopenhauer was one of the few thinkers whom he respected, dedicating the essay "Schopenhauer as Educator" in the Untimely Meditations to him.

In 1866, he read Friedrich Albert Lange's History of Materialism. Lange's descriptions of Kant's anti-materialistic philosophy, the rise of European Materialism, Europe's increased concern with science, Charles Darwin's theory of evolution, and the general rebellion against tradition and authority intrigued Nietzsche greatly. Nietzsche would ultimately argue the impossibility of an evolutionary explanation of the human aesthetic sense.

In 1867, Nietzsche signed up for one year of voluntary service with the Prussian artillery division in Naumburg. He was regarded as one of the finest riders among his fellow recruits, and his officers predicted that he would soon reach the rank of captain. However, in March 1868, while jumping into the saddle of his horse, Nietzsche struck his chest against the pommel and tore two muscles in his left side, leaving him exhausted and unable to walk for months. Consequently, he turned his attention to his studies again, completing them in 1868. Nietzsche also met Richard Wagner for the first time later that year.

Professor at Basel (1869–1879)

In 1869, with Ritschl's support, Nietzsche received an offer to become a professor of classical philology at the University of Basel in Switzerland. He was only 24 years old and had neither completed his doctorate nor received a teaching certificate ("habilitation"). He was awarded an honorary doctorate by Leipzig University in March 1869, again with Ritschl's support.

Despite his offer coming at a time when he was considering giving up philology for science, he accepted. To this day, Nietzsche is still among the youngest of the tenured Classics professors on record.

Nietzsche's 1870 projected doctoral thesis, "Contribution toward the Study and the Critique of the Sources of Diogenes Laertius" ("Beiträge zur Quellenkunde und Kritik des Laertius Diogenes"), examined the origins of the ideas of Diogenes Laërtius. Though never submitted, it was later published as a Gratulationsschrift ('congratulatory publication') in Basel.

Before moving to Basel, Nietzsche renounced his Prussian citizenship: for the rest of his life he remained officially stateless.

Nevertheless, Nietzsche served in the Prussian forces during the Franco-Prussian War (1870–1871) as a medical orderly. In his short time in the military, he experienced much and witnessed the traumatic effects of battle. He also contracted diphtheria and dysentery. Walter Kaufmann speculates that he also contracted syphilis at a brothel along with his other infections at this time. On returning to Basel in 1870, Nietzsche observed the establishment of the German Empire and Otto von Bismarck's subsequent policies as an outsider and with a degree of scepticism regarding their genuineness. His inaugural lecture at the university was "Homer and Classical Philology". Nietzsche also met Franz Overbeck, a professor of theology who remained his friend throughout his life. Afrikan Spir, a little-known Russian philosopher responsible for the 1873 Thought and Reality and Nietzsche's colleague, the historian Jacob Burckhardt, whose lectures Nietzsche frequently attended, began to exercise significant influence on him.

Nietzsche had already met Richard Wagner in Leipzig in 1868 and later Wagner's wife, Cosima. Nietzsche admired both greatly and during his time at Basel frequently visited Wagner's house in Tribschen in Lucerne. The Wagners brought Nietzsche into their most intimate circle—including Franz Liszt, of whom Nietzsche colloquially described: "Liszt or the art of running after women!" Nietzsche enjoyed the attention he gave to the beginning of the Bayreuth Festival. In 1870, he gave Cosima Wagner the manuscript of "The Genesis of the Tragic Idea" as a birthday gift. In 1872, Nietzsche published his first book, The Birth of Tragedy. However, his colleagues within his field, including Ritschl, expressed little enthusiasm for the work in which Nietzsche eschewed the classical philologic method in favour of a more speculative approach. In his polemic Philology of the Future, Ulrich von Wilamowitz-Moellendorff damped the book's reception and increased its notoriety. In response, Rohde (then a professor in Kiel) and Wagner came to Nietzsche's defence. Nietzsche remarked freely about the isolation he felt within the philological community and attempted unsuccessfully to transfer to a position in philosophy at Basel.

In 1873, Nietzsche began to accumulate notes that would be posthumously published as Philosophy in the Tragic Age of the Greeks. Between 1873 and 1876, he published four separate long essays: "David Strauss: the Confessor and the Writer", "On the Use and Abuse of History for Life", "Schopenhauer as Educator", and "Richard Wagner in Bayreuth". These four later appeared in a collected edition under the title Untimely Meditations. The essays shared the orientation of a cultural critique, challenging the developing German culture suggested by Schopenhauer and Wagner. During this time in the circle of the Wagners, he met Malwida von Meysenbug and Hans von Bülow. He also began a friendship with Paul Rée who, in 1876, influenced him into dismissing the pessimism in his early writings. However, he was deeply disappointed by the Bayreuth Festival of 1876, where the banality of the shows and baseness of the public repelled him. He was also alienated by Wagner's championing of "German culture", which Nietzsche felt a contradiction in terms, as well as by Wagner's celebration of his fame among the German public. All this contributed to his subsequent decision to distance himself from Wagner.

With the publication in 1878 of Human, All Too Human (a book of aphorisms ranging from metaphysics to morality to religion), a new style of Nietzsche's work became clear, highly influenced by Afrikan Spir's Thought and Reality and reacting against the pessimistic philosophy of Wagner and Schopenhauer. Nietzsche's friendship with Deussen and Rohde cooled as well. In 1879, after a significant decline in health, Nietzsche had to resign his position at Basel and was pensioned. Since his childhood, various disruptive illnesses had plagued him, including moments of shortsightedness that left him nearly blind, migraine headaches, and violent indigestion. The 1868 riding accident and diseases in 1870 may have aggravated these persistent conditions, which continued to affect him through his years at Basel, forcing him to take longer and longer holidays until regular work became impractical.

Independent philosopher (1879–1888)

Living on his pension from Basel along with aid from friends, Nietzsche travelled frequently to find climates more conducive to his health. He lived until 1889 as an independent author in different cities. He spent many summers in Sils Maria near St. Moritz in Switzerland, and many of his winters in the Italian cities of Genoa, Rapallo, and Turin and the French city of Nice. In 1881, when France occupied Tunisia, he planned to travel to Tunis to view Europe from the outside but later abandoned that idea, probably for health reasons. Nietzsche occasionally returned to Naumburg to visit his family, and, especially during this time, he and his sister Elisabeth had repeated periods of conflict and reconciliation.

While in Genoa, Nietzsche's failing eyesight prompted him to explore the use of typewriters as a means of continuing to write. He is known to have tried using the Hansen Writing Ball, a contemporary typewriter device. In the end, a past student of his, Peter Gast, became a private secretary to Nietzsche. In 1876, Gast transcribed the crabbed, nearly illegible handwriting of Nietzsche's first time with Richard Wagner in Bayreuth. He subsequently transcribed and proofread the galleys for almost all of Nietzsche's work. On at least one occasion, on 23 February 1880, the usually poor Gast received 200 marks from their mutual friend, Paul Rée. Gast was one of the very few friends Nietzsche allowed to criticise him. In responding most enthusiastically to Also Sprach Zarathustra ("Thus Spoke Zarathustra"), Gast did feel it necessary to point out that what were described as "superfluous" people were in fact quite necessary. He went on to list the number of people Epicurus, for example, had to rely on to supply his simple diet of goat cheese.

To the end of his life, Gast and Overbeck remained consistently faithful friends. Malwida von Meysenbug remained like a motherly patron even outside the Wagner circle. Soon Nietzsche made contact with the music-critic Carl Fuchs. Nietzsche stood at the beginning of his most productive period. Beginning with Human, All Too Human in 1878, Nietzsche published one book or major section of a book each year until 1888, his last year of writing; that year, he completed five.

In 1882, Nietzsche published the first part of The Gay Science. That year he also met Lou Andreas-Salomé, through Malwida von Meysenbug and Paul Rée.

Salomé's mother took her to Rome when Salomé was 21. At a literary salon in the city, Salomé became acquainted with Paul Rée. Rée proposed marriage to her, but she, instead, proposed that they should live and study together as "brother and sister", along with another man for company, where they would establish an academic commune. Rée accepted the idea and suggested that they be joined by his friend Nietzsche. The two met Nietzsche in Rome in April 1882, and Nietzsche is believed to have instantly fallen in love with Salomé, as Rée had done. Nietzsche asked Rée to propose marriage to Salomé, which she rejected. She had been interested in Nietzsche as a friend, but not as a husband. Nietzsche nonetheless was content to join with Rée and Salomé touring through Switzerland and Italy together, planning their commune. The three travelled with Salomé's mother through Italy and considered where they would set up their "Winterplan" commune. They intended to set up their commune in an abandoned monastery, but no suitable location was found. On 13 May, in Lucerne, when Nietzsche was alone with Salomé, he earnestly proposed marriage to her again, which she rejected. He nonetheless was happy to continue with the plans for an academic commune. After discovering the relationship, Nietzsche's sister Elisabeth became determined to get Nietzsche away from the "immoral woman". Nietzsche and Salomé spent the summer together in Tautenburg in Thuringia, often with Nietzsche's sister Elisabeth as a chaperone. Salomé reports that he asked her to marry him on three separate occasions and that she refused, though the reliability of her reports of events is questionable. Arriving in Leipzig (Germany) in October, Salomé and Rée separated from Nietzsche after a falling-out between Nietzsche and Salomé, in which Salomé believed that Nietzsche was desperately in love with her.

While the three spent a number of weeks together in Leipzig in October 1882, the following month Rée and Salomé left Nietzsche, leaving for Stibbe (today Zdbowo in Poland) without any plans to meet again. Nietzsche soon fell into a period of mental anguish, although he continued to write to Rée, stating "We shall see one another from time to time, won't we?" In later recriminations, Nietzsche would blame on separate occasions the failure in his attempts to woo Salomé on Salomé, Rée, and on the intrigues of his sister (who had written letters to the families of Salomé and Rée to disrupt the plans for the commune). Nietzsche wrote of the affair in 1883, that he now felt "genuine hatred for my sister".

Amidst renewed bouts of illness, living in near-isolation after a falling out with his mother and sister regarding Salomé, Nietzsche fled to Rapallo, where he wrote the first part of Also Sprach Zarathustra in only ten days.

By 1882, Nietzsche was taking huge doses of opium and continued to have trouble sleeping. In 1883, while staying in Nice, he was writing out his own prescriptions for the sedative chloral hydrate, signing them "Dr. Nietzsche".

He turned away from the influence of Schopenhauer, and after he severed his social ties with Wagner, Nietzsche had few remaining friends. Now, with the new style of Zarathustra, his work became even more alienating, and the market received it only to the degree required by politeness. Nietzsche recognised this and maintained his solitude, though he often complained. His books remained largely unsold. In 1885, he printed only 40 copies of the fourth part of Zarathustra and distributed a fraction of them among close friends, including Helene von Druskowitz.

In 1883, he tried and failed to obtain a lecturing post at the University of Leipzig. According to a letter he wrote to Peter Gast, this was due to his "attitude towards Christianity and the concept of God".

In 1886, Nietzsche broke with his publisher Ernst Schmeitzner, disgusted by his antisemitic opinions. Nietzsche saw his own writings as "completely buried and in this anti-Semitic dump" of Schmeitzner—associating the publisher with a movement that should be "utterly rejected with cold contempt by every sensible mind". He then printed Beyond Good and Evil at his own expense. He also acquired the publication rights for his earlier works and over the next year issued second editions of The Birth of Tragedy, Human, All Too Human, Daybreak, and of The Gay Science with new prefaces placing the body of his work in a more coherent perspective. Thereafter, he saw his work as completed for a time and hoped that soon a readership would develop. In fact, interest in Nietzsche's thought did increase at this time, if rather slowly and imperceptibly to him. During these years Nietzsche met Meta von Salis, Carl Spitteler, and Gottfried Keller.

In 1886, his sister Elisabeth married the antisemite Bernhard Förster and travelled to Paraguay to found Nueva Germania, a "Germanic" colony. Through correspondence, Nietzsche's relationship with Elisabeth continued through cycles of conflict and reconciliation, but they met again only after his collapse. He continued to have frequent and painful attacks of illness, which made prolonged work impossible.

In 1887, Nietzsche wrote the polemic On the Genealogy of Morality. During the same year, he encountered the work of Fyodor Dostoyevsky, to whom he felt an immediate kinship. He also exchanged letters with Hippolyte Taine and Georg Brandes. Brandes, who had started to teach the philosophy of Søren Kierkegaard in the 1870s, wrote to Nietzsche asking him to read Kierkegaard, to which Nietzsche replied that he would come to Copenhagen and read Kierkegaard with him. However, before fulfilling this promise, Nietzsche slipped too far into illness. At the beginning of 1888, Brandes delivered in Copenhagen one of the first lectures on Nietzsche's philosophy.

Although Nietzsche had previously announced at the end of On the Genealogy of Morality a new work with the title The Will to Power: Attempt at a Revaluation of All Values, he seems to have abandoned this idea and, instead, used some of the draft passages to compose Twilight of the Idols and The Antichrist in 1888.

His health improved and he spent the summer in high spirits. In the autumn of 1888, his writings and letters began to reveal a higher estimation of his own status and "fate". He overestimated the increasing response to his writings, however, especially to the recent polemic, The Case of Wagner. On his 44th birthday, after completing Twilight of the Idols and The Antichrist, he decided to write the autobiography Ecce Homo. In its preface—which suggests Nietzsche was well aware of the interpretive difficulties his work would generate—he declares, "Hear me! For I am such and such a person. Above all, do not mistake me for someone else." In December, Nietzsche began a correspondence with August Strindberg and thought that, short of an international breakthrough, he would attempt to buy back his older writings from the publisher and have them translated into other European languages. Moreover, he planned the publication of the compilation Nietzsche contra Wagner and of the poems that made up his collection Dionysian-Dithyrambs.

Insanity and death (1889–1900)

On 3 January 1889, Nietzsche suffered a mental breakdown. Two policemen approached him after he caused a public disturbance in the streets of Turin. What happened remains unknown, but an often-repeated tale from shortly after his death states that Nietzsche witnessed the flogging of a horse at the other end of the Piazza Carlo Alberto, ran to the horse, threw his arms around its neck to protect it, then collapsed to the ground. In the following few days, Nietzsche sent short writings—known as the Wahnzettel or Wahnbriefe (literally "Delusion notes" or "letters")—to a number of friends including Cosima Wagner and Jacob Burckhardt. Most of them were signed "Dionysus", though some were also signed "der Gekreuzigte" meaning "the crucified one". To his former colleague Burckhardt, Nietzsche wrote:

I have had Caiaphas put in fetters. Also, last year I was crucified by the German doctors in a very drawn-out manner. Wilhelm, Bismarck, and all anti-Semites abolished.

Additionally, he commanded the German emperor to go to Rome to be shot and summoned the European powers to take military action against Germany, writing also that the pope should be put in jail and that he, Nietzsche, created the world and was in the process of having all anti-Semites shot dead.

On 6 January 1889, Burckhardt showed the letter he had received from Nietzsche to Overbeck. The following day, Overbeck received a similar letter and decided that Nietzsche's friends had to bring him back to Basel. Overbeck travelled to Turin and brought Nietzsche to a psychiatric clinic in Basel. By that time Nietzsche appeared fully in the grip of a serious mental illness, and his mother Franziska decided to transfer him to a clinic in Jena under the direction of Otto Binswanger. In January 1889, they proceeded with the planned release of Twilight of the Idols, by that time already printed and bound. From November 1889 to February 1890, the art historian Julius Langbehn attempted to cure Nietzsche, claiming that the methods of the medical doctors were ineffective in treating Nietzsche's condition. Langbehn assumed progressively greater control of Nietzsche until his secretiveness discredited him. In March 1890, Franziska removed Nietzsche from the clinic and, in May 1890, brought him to her home in Naumburg. During this process Overbeck and Gast contemplated what to do with Nietzsche's unpublished works. In February, they ordered a fifty-copy private edition of Nietzsche contra Wagner, but the publisher C. G. Naumann secretly printed one hundred. Overbeck and Gast decided to withhold publishing The Antichrist and Ecce Homo because of their more radical content. Nietzsche's reception and recognition enjoyed their first surge.

In 1893, Nietzsche's sister Elisabeth returned from Nueva Germania in Paraguay following the suicide of her husband. She studied Nietzsche's works and, piece by piece, took control of their publication. Overbeck was dismissed and Gast finally co-operated. After the death of Franziska in 1897, Nietzsche lived in Weimar, where Elisabeth cared for him and allowed visitors, including Rudolf Steiner (who in 1895 had written Friedrich Nietzsche: A Fighter Against His Time, one of the first books praising Nietzsche), to meet her uncommunicative brother. Elisabeth employed Steiner as a tutor to help her to understand her brother's philosophy. Steiner abandoned the attempt after only a few months, declaring that it was impossible to teach her anything about philosophy.

Nietzsche's insanity was originally diagnosed as tertiary syphilis, in accordance with a prevailing medical paradigm of the time. Although most commentators regard his breakdown as unrelated to his philosophy, Georges Bataille dropped dark hints ("'Man incarnate' must also go mad") and René Girard's postmortem psychoanalysis posits a worshipful rivalry with Richard Wagner. Nietzsche had previously written, "All superior men who were irresistibly drawn to throw off the yoke of any kind of morality and to frame new laws had, if they were not actually mad, no alternative but to make themselves or pretend to be mad." (Daybreak, 14) The diagnosis of syphilis has since been challenged and a diagnosis of "manic-depressive illness with periodic psychosis followed by vascular dementia" was put forward by Cybulska prior to Schain's study. Leonard Sax suggested the slow growth of a right-sided retro-orbital meningioma as an explanation of Nietzsche's dementia; Orth and Trimble postulated frontotemporal dementia while other researchers have proposed a hereditary stroke disorder called CADASIL. Poisoning by mercury, a treatment for syphilis at the time of Nietzsche's death, has also been suggested.

In 1898 and 1899, Nietzsche suffered at least two strokes. They partially paralysed him, leaving him unable to speak or walk. He likely suffered from clinical hemiparesis/hemiplegia on the left side of his body by 1899. After contracting pneumonia in mid-August 1900, he had another stroke during the night of 24–25 August and died at about noon on 25 August. Elisabeth had him buried beside his father at the church in Röcken near Lützen. His friend and secretary Gast gave his funeral oration, proclaiming: "Holy be your name to all future generations!"

Elisabeth Förster-Nietzsche compiled The Will to Power from Nietzsche's unpublished notebooks and published it posthumously in 1901. Because his sister arranged the book based on her own conflation of several of Nietzsche's early outlines and took liberties with the material, the scholarly consensus has been that it does not reflect Nietzsche's intent. (For example, Elisabeth removed aphorism 35 of The Antichrist, where Nietzsche rewrote a passage of the Bible.) Indeed, Mazzino Montinari, the editor of Nietzsche's Nachlass, called it a forgery. Yet, the endeavour to rescue Nietzsche's reputation by discrediting The Will to Power often leads to scepticism about the value of his late notes, even of his whole Nachlass. However, his Nachlass and The Will to Power are distinct.

Citizenship, nationality, and ethnicity

General commentators and Nietzsche scholars, whether emphasising his cultural background or his language, overwhelmingly label Nietzsche as a "German philosopher." Others do not assign him a national category. While Germany had not yet been unified into a single sovereign state, Nietzsche was born a citizen of Prussia, which was mostly part of the German Confederation. His birthplace, Röcken, is in the modern German state of Saxony-Anhalt. When he accepted his post at Basel, Nietzsche applied for annulment of his Prussian citizenship. The official revocation of his citizenship came in a document dated 17 April 1869, and for the rest of his life he remained officially stateless.

At least toward the end of his life, Nietzsche believed his ancestors were Polish. He wore a signet ring bearing the Radwan coat of arms, traceable back to Polish nobility of medieval times and the surname "Nicki" of the Polish noble (szlachta) family bearing that coat of arms. Gotard Nietzsche, a member of the Nicki family, left Poland for Prussia. His descendants later settled in the Electorate of Saxony circa the year 1700. Nietzsche wrote in 1888, "My ancestors were Polish noblemen (Nietzky); the type seems to have been well preserved despite three generations of German mothers." At one point, Nietzsche becomes even more adamant about his Polish identity. "I am a pure-blooded Polish nobleman, without a single drop of bad blood, certainly not German blood." On yet another occasion, Nietzsche stated, "Germany is a great nation only because its people have so much Polish blood in their veins.... I am proud of my Polish descent." Nietzsche believed his name might have been Germanised, in one letter claiming, "I was taught to ascribe the origin of my blood and name to Polish noblemen who were called Niëtzky and left their home and nobleness about a hundred years ago, finally yielding to unbearable suppression: they were Protestants."

Most scholars dispute Nietzsche's account of his family's origins. Hans von Müller debunked the genealogy put forward by Nietzsche's sister in favour of Polish noble heritage. Max Oehler, Nietzsche's cousin and curator of the Nietzsche Archive at Weimar, argued that all of Nietzsche's ancestors bore German names, including the wives' families. Oehler claims that Nietzsche came from a long line of German Lutheran clergymen on both sides of his family, and modern scholars regard the claim of Nietzsche's Polish ancestry as "pure invention." Colli and Montinari, the editors of Nietzsche's assembled letters, gloss Nietzsche's claims as a "mistaken belief" and "without foundation." The name Nietzsche itself is not a Polish name, but an exceptionally common one throughout central Germany, in this and cognate forms (such as Nitsche and Nitzke). The name derives from the forename Nikolaus, abbreviated to Nick; assimilated with the Slavic Nitz; it first became Nitsche and then Nietzsche.

It is not known why Nietzsche wanted to be thought of as Polish nobility. According to biographer R. J. Hollingdale, Nietzsche's propagation of the Polish ancestry myth may have been part of his "campaign against Germany." Nicholas D. More states that Nietzsche's claims of having an illustrious lineage were a parody on autobiographical conventions, and suspects Ecce Homo, with its self-laudatory titles, such as "Why I Am So Wise", as being a work of satire. He concludes that Nietzsche's supposed Polish genealogy was a joke—not a delusion.

Relationships and sexuality

Nietzsche was never married. He proposed to Lou Salomé three times and each time was rejected. One theory blames Salomé's view on sexuality as one of the reasons for her alienation from Nietzsche. As articulated in her 1898 novella Fenitschka, Salomé viewed the idea of sexual intercourse as prohibitive and marriage as a violation, with some suggesting that they indicated sexual repression and neurosis. Reflecting on unrequited love, Nietzsche considered that "indispensable ... to the lover is his unrequited love, which he would at no price relinquish for a state of indifference".

Deussen cited the episode of Cologne's brothel in February 1865 as instrumental to understanding the philosopher's way of thinking, mostly about women. Nietzsche was surreptitiously accompanied to a "call house" from which he clumsily escaped upon seeing "a half dozen apparitions dressed in sequins and veils." According to Deussen, Nietzsche "never decided to remain unmarried all his life. For him, women had to sacrifice themselves to the care and benefit of men." Nietzsche scholar Joachim Köhler has attempted to explain Nietzsche's life history and philosophy by claiming that he was homosexual. Köhler argues that Nietzsche's supposed syphilis, which is "... usually considered to be the product of his encounter with a prostitute in a brothel in Cologne or Leipzig, is equally likely. Some maintain that Nietzsche contracted it in a male brothel in Genoa." The acquisition of the infection from a homosexual brothel was the theory believed by Sigmund Freud, who cited Otto Binswanger as his source. Köhler also suggests that Nietzsche had a romantic relationship, as well as a friendship, with Paul Rée. There is the claim that Nietzsche's homosexuality was widely known in the Vienna Psychoanalytic Society, with Nietzsche's friend Paul Deussen claiming that "he was a man who had never touched a woman."

Köhler's views have not found wide acceptance among Nietzsche scholars and commentators. Allan Megill argues that, while Köhler's claim that Nietzsche was conflicted about his homosexual desire cannot simply be dismissed, "the evidence is very weak," and Köhler may be projecting twentieth-century understandings of sexuality on nineteenth-century notions of friendship. It is also rumoured that Nietzsche frequented heterosexual brothels. Nigel Rodgers and Mel Thompson have argued that continuous sickness and headaches hindered Nietzsche from engaging much with women. Yet they offer other examples in which Nietzsche expressed his affections to women, including Wagner's wife Cosima Wagner.

Other scholars have argued that Köhler's sexuality-based interpretation is not helpful in understanding Nietzsche's philosophy. However, there are also those who stress that, if Nietzsche preferred men—with this preference constituting his psycho-sexual make-up—but could not admit his desires to himself, it meant he acted in conflict with his philosophy.

Philosophy

Because of Nietzsche's evocative style and provocative ideas, his philosophy generates passionate reactions. His works remain controversial, due to varying interpretations and misinterpretations. In Western philosophy, Nietzsche's writings have been described as a case of free revolutionary thought, that is, revolutionary in its structure and problems, although not tied to any revolutionary project. His writings have also been described as a revolutionary project in which his philosophy serves as the foundation of a European cultural rebirth.

Apollonian and Dionysian

The Apollonian and Dionysian is a two-fold philosophical concept based on two figures in ancient Greek mythology, Apollo and Dionysus. This relationship takes the form of a dialectic. Even though the concept is related to The Birth of Tragedy, the poet Hölderlin had already spoken of it, and Winckelmann had talked of Bacchus.

Nietzsche found in classical Athenian tragedy an art form that transcended the pessimism found in the so-called wisdom of Silenus. The Greek spectators, by looking into the abyss of human suffering depicted by characters on stage, passionately and joyously affirmed life, finding it worth living. The main theme in The Birth of Tragedy is that the fusion of Dionysian and Apollonian Kunsttriebe ("artistic impulses") forms dramatic arts or tragedies. He argued that this fusion has not been achieved since the ancient Greek tragedians. Apollo represents harmony, progress, clarity, logic and the principle of individuation, whereas Dionysus represents disorder, intoxication, emotion, ecstasy and unity (hence the omission of the principle of individuation). Nietzsche used these two forces because, for him, the world of mind and order on one side, and passion and chaos on the other, formed principles that were fundamental to the Greek culture: the Apollonian a dreaming state, full of illusions; and Dionysian a state of intoxication, representing the liberations of instinct and dissolution of boundaries. In this mould, a man appears as the satyr. He is the horror of the annihilation of the principle of individuality and at the same time someone who delights in its destruction.

Apollonian and Dionysian juxtapositions appear in the interplay of tragedy: the tragic hero of the drama, the main protagonist, struggles to make (Apollonian) order of his unjust and chaotic (Dionysian) fate, though he dies unfulfilled. Elaborating on the conception of Hamlet as an intellectual who cannot make up his mind, and is a living antithesis to the man of action, Nietzsche argues that a Dionysian figure possesses the knowledge that his actions cannot change the eternal balance of things, and it disgusts him enough not to act at all. Hamlet falls under this category—he glimpsed the supernatural reality through the Ghost; he has gained true knowledge and knows that no action of his has the power to change this. For the audience of such drama, this tragedy allows them to sense what Nietzsche called the Primordial Unity, which revives Dionysian nature. He describes primordial unity as the increase of strength, the experience of fullness and plenitude bestowed by frenzy. Frenzy acts as intoxication and is crucial for the physiological condition that enables the creation of any art. Stimulated by this state, a person's artistic will is enhanced:

In this state one enriches everything out of one's own fullness: whatever one sees, whatever wills is seen swelled, taut, strong, overloaded with strength. A man in this state transforms things until they mirror his power—until they are reflections of his perfection. This having to transform into perfection is—art.

Nietzsche is adamant that the works of Aeschylus and Sophocles represent the apex of artistic creation, the true realisation of tragedy; it is with Euripides, that tragedy begins its Untergang (literally 'going under' or 'downward-way;' meaning decline, deterioration, downfall, death, etc.). Nietzsche objects to Euripides' use of Socratic rationalism and morality in his tragedies, claiming that the infusion of ethics and reason robs tragedy of its foundation, namely the fragile balance of the Dionysian and Apollonian. Socrates emphasised reason to such a degree that he diffused the value of myth and suffering to human knowledge. Plato continued along this path in his dialogues, and the modern world eventually inherited reason at the expense of artistic impulses found in the Apollonian and Dionysian dichotomy. He notes that without the Apollonian, the Dionysian lacks the form and structure to make a coherent piece of art, and without the Dionysian, the Apollonian lacks the necessary vitality and passion. Only the fertile interplay of these two forces brought together as an art represented the best of Greek tragedy.

An example of the impact of this idea can be seen in the book Patterns of Culture, where anthropologist Ruth Benedict acknowledges Nietzschean opposites of "Apollonian" and "Dionysian" as the stimulus for her thoughts about Native American cultures. Carl Jung has written extensively on the dichotomy in Psychological Types. Michel Foucault commented that his own book Madness and Civilization should be read "under the sun of the great Nietzschean inquiry". Here Foucault referenced Nietzsche's description of the birth and death of tragedy and his explanation that the subsequent tragedy of the Western world was the refusal of the tragic and, with that, refusal of the sacred. Painter Mark Rothko was influenced by Nietzsche's view of tragedy presented in The Birth of Tragedy.

Perspectivism

Nietzsche claimed the death of God would eventually lead to the realisation that there can never be a universal perspective on things and that the traditional idea of objective truth is incoherent. Nietzsche rejected the idea of objective reality, arguing that knowledge is contingent and conditional, relative to various fluid perspectives or interests. This leads to constant reassessment of rules (i.e., those of philosophy, the scientific method, etc.) according to the circumstances of individual perspectives. This view has acquired the name perspectivism.

In Thus Spoke Zarathustra, Nietzsche proclaimed that a table of values hangs above every great person. He pointed out that what is common among different peoples is the act of esteeming, of creating values, even if the values are different from one person to the next. Nietzsche asserted that what made people great was not the content of their beliefs, but the act of valuing. Thus the values a community strives to articulate are not as important as the collective will to see those values come to pass. The willingness is more essential than the merit of the goal itself, according to Nietzsche. "A thousand goals have there been so far", says Zarathustra, "for there are a thousand peoples. Only the yoke for the thousand necks is still lacking: the one goal is lacking. Humanity still has no goal." Hence, the title of the aphorism, "On The Thousand And One Goal". The idea that one value-system is no more worthy than the next, although it may not be directly ascribed to Nietzsche, has become a common premise in modern social science. Max Weber and Martin Heidegger absorbed it and made it their own. It shaped their philosophical and cultural endeavours, as well as their political understanding. Weber, for example, relied on Nietzsche's perspectivism by maintaining that objectivity is still possible—but only after a particular perspective, value, or end has been established.

Among his critique of traditional philosophy of Kant, Descartes, and Plato in Beyond Good and Evil, Nietzsche attacked the thing in itself and cogito ergo sum ("I think, therefore I am") as unfalsifiable beliefs based on naive acceptance of previous notions and fallacies. Philosopher Alasdair MacIntyre put Nietzsche in a high place in the history of philosophy. While criticising nihilism and Nietzsche together as a sign of general decay, he still commended him for recognising psychological motives behind Kant and Hume's moral philosophy:

For it was Nietzsche's historic achievement to understand more clearly than any other philosopher ... not only that what purported to be appeals of objectivity were in fact expressions of subjective will, but also the nature of the problems that this posed for philosophy.

Slave revolt in morals

In Beyond Good and Evil and On the Genealogy of Morality, Nietzsche's genealogical account of the development of modern moral systems occupies a central place. For Nietzsche, a fundamental shift took place during the human history from thinking in terms of "good and bad" toward "good and evil".

The initial form of morality was set by a warrior aristocracy and other ruling castes of ancient civilisations. Aristocratic values of good and bad coincided with and reflected their relationship to lower castes such as slaves. Nietzsche presented this "master morality" as the original system of morality—perhaps best associated with Homeric Greece. To be "good" was to be happy and to have the things related to happiness: wealth, strength, health, power, etc. To be "bad" was to be like the slaves over whom the aristocracy ruled: poor, weak, sick, pathetic—objects of pity or disgust rather than hatred.

"Slave morality" developed as a reaction to master morality. Value emerges from the contrast between good and evil: good being associated with other-worldliness, charity, piety, restraint, meekness, and submission; while evil is worldly, cruel, selfish, wealthy, and aggressive. Nietzsche saw slave morality as pessimistic and fearful, its values emerging to improve the self-perception of slaves. He associated slave morality with the Jewish and Christian traditions, as it is born out of the ressentiment of slaves. Nietzsche argued that the idea of equality allowed slaves to overcome their own conditions without despising themselves. By denying the inherent inequality of people—in success, strength, beauty, and intelligence—slaves acquired a method of escape, namely by generating new values on the basis of rejecting master morality, which frustrated them. It was used to overcome the slave's sense of inferiority before their (better-off) masters. It does so by depicting slave weakness, for example, as a matter of choice, by relabelling it as "meekness". The "good man" of master morality is precisely the "evil man" of slave morality, while the "bad man" is recast as the "good man".

Nietzsche saw slave morality as a source of the nihilism that has overtaken Europe. Modern Europe and Christianity exist in a hypocritical state due to a tension between master and slave morality, both contradictory values determining, to varying degrees, the values of most Europeans (who are "motley"). Nietzsche called for exceptional people not to be ashamed in the face of a supposed morality-for-all, which he deems to be harmful to the flourishing of exceptional people. He cautioned, however, that morality, per se, is not bad; it is good for the masses and should be left to them. Exceptional people, in contrast, should follow their own "inner law". A favourite motto of Nietzsche, taken from Pindar, reads: "Become what you are."

A long-standing assumption about Nietzsche is that he preferred master over slave morality. However, eminent Nietzsche scholar Walter Kaufmann rejected this interpretation, writing that Nietzsche's analyses of these two types of morality were used only in a descriptive and historic sense; they were not meant for any kind of acceptance or glorification. On the other hand, Nietzsche called master morality "a higher order of values, the noble ones, those that say Yes to life, those that guarantee the future". Just as "there is an order of rank between man and man", there is also an order of rank "between morality and morality". Nietzsche waged a philosophic war against the slave morality of Christianity in his "revaluation of all values" to bring about the victory of a new master morality that he called the "philosophy of the future" (Beyond Good and Evil is subtitled Prelude to a Philosophy of the Future).

In Daybreak, Nietzsche began his "Campaign against Morality". He called himself an "immoralist" and harshly criticised the prominent moral philosophies of his day: Christianity, Kantianism, and utilitarianism. Nietzsche's concept "God is dead" applies to the doctrines of Christendom, though not to all other faiths: he claimed that Buddhism is a successful religion that he complimented for fostering critical thought. Still, Nietzsche saw his philosophy as a counter-movement to nihilism through appreciation of art:

Art as the single superior counterforce against all will to negation of life, art as the anti-Christian, anti-Buddhist, anti-Nihilist par excellence.

Nietzsche claimed that the Christian faith as practised was not a proper representation of Jesus' teachings, as it forced people merely to believe in the way of Jesus but not to act as Jesus did; in particular, his example of refusing to judge people, something that Christians constantly did. He condemned institutionalised Christianity for emphasising a morality of pity (Mitleid), which assumes an inherent illness in society:

Christianity is called the religion of pity. Pity stands opposed to the tonic emotions which heighten our vitality: it has a depressing effect. We are deprived of strength when we feel pity. That loss of strength in which suffering as such inflicts on life is still further increased and multiplied by pity. Pity makes suffering contagious.

In Ecce Homo Nietzsche called the establishment of moral systems based on a dichotomy of good and evil a "calamitous error", and wished to initiate a re-evaluation of the values of the Christian world. He indicated his desire to bring about a new, more naturalistic source of value in the vital impulses of life itself.

While Nietzsche attacked the principles of Judaism, he was not antisemitic: in his work On the Genealogy of Morality, he explicitly condemned antisemitism and pointed out that his attack on Judaism was not an attack on contemporary Jewish people but specifically an attack upon the ancient Jewish priesthood who he claimed antisemitic Christians paradoxically based their views upon. An Israeli historian who performed a statistical analysis of everything Nietzsche wrote about Jews claims that cross-references and context make clear that 85% of the negative comments are attacks on Christian doctrine or, sarcastically, on Richard Wagner.

Nietzsche felt that modern antisemitism was "despicable" and contrary to European ideals. Its cause, in his opinion, was the growth in European nationalism and the endemic "jealousy and hatred" of Jewish success. He wrote that Jews should be thanked for helping uphold a respect for the philosophies of ancient Greece, and for giving rise to "the noblest human being (Christ), the purest philosopher (Baruch Spinoza), the mightiest book, and the most effective moral code in the world".

Death of God and nihilism

The statement "God is dead," occurring in several of Nietzsche's works (notably in The Gay Science), has become one of his best-known remarks. On the basis of it, many commentators regard Nietzsche as an atheist; others (such as Kaufmann) suggest that this statement might reflect a more subtle understanding of divinity. Scientific developments and the increasing secularisation of Europe had effectively 'killed' the Abrahamic God, who had served as the basis for meaning and value in the West for more than a thousand years. The death of God may lead beyond bare perspectivism to outright nihilism, the belief that nothing has any inherent importance and that life lacks purpose. While Nietzsche rejected the traditional Christian morality and theology, he also rejected the nihilism which many thought was the only alternative to it.

Nietzsche believed that Christian moral doctrine was originally constructed to counteract nihilism. It provides people with traditional beliefs about the moral values of good and evil, belief in God (whose existence one might appeal to in justifying the evil in the world), and a framework with which one might claim to have objective knowledge. In constructing a world where objective knowledge is supposed to be possible, Christianity is an antidote to a primal form of nihilism—the despair of meaninglessness. As Heidegger put the problem, "If God as the supra sensory ground and goal of all reality is dead if the supra sensory world of the ideas has suffered the loss of its obligatory and above it its vitalising and upbuilding power, then nothing more remains to which man can cling and by which he can orient himself."

One such reaction to the loss of meaning is what Nietzsche called passive nihilism, which he recognised in the pessimistic philosophy of Schopenhauer. Schopenhauer's doctrine—which Nietzsche also referred to as Western Buddhism—advocates separating oneself from will and desires to reduce suffering. Nietzsche characterised this ascetic attitude as a "will to nothingness". Life turns away from itself as there is nothing of value to be found in the world. This moving away of all value in the world is characteristic of the nihilist, although, in this, the nihilist appears to be inconsistent; this "will to nothingness" is still a (disavowed) form of willing.

A nihilist is a man who judges that the real world ought not to be and that the world as it ought to do not exist. According to this view, our existence (action, suffering, willing, feeling) has no meaning: this 'in vain' is the nihilists' pathos—an inconsistency on the part of the nihilists.

Nietzsche approached the problem of nihilism as a deeply personal one, stating that this problem of the modern world had "become conscious" in him. Furthermore, he emphasised the danger of nihilism and the possibilities it offers, as seen in his statement that "I praise, I do not reproach, [nihilism's] arrival. I believe it is one of the greatest crises, a moment of the deepest self-reflection of humanity. Whether man recovers from it, whether he becomes a master of this crisis, is a question of his strength!" According to Nietzsche, it is only when nihilism is overcome that a culture can have a true foundation on which to thrive. He wished to hasten its coming only so that he could also hasten its ultimate departure. Heidegger interpreted the death of God with what he explained as the death of metaphysics. He concluded that metaphysics has reached its potential and that the ultimate fate and downfall of metaphysics was proclaimed with the statement "God is dead."

Scholars such as Nishitani and Parkes have aligned Nietzsche's religious thought with Buddhist thinkers, particularly those of the Mahayana tradition. Occasionally, Nietzsche has also been considered in relation to Catholic mystics such as Meister Eckhart. Milne has argued against such interpretations on the grounds that such thinkers from Western and Eastern religious traditions strongly emphasise the divestment of will and the loss of ego, while Nietzsche offers a robust defence of egoism. Milne argues that Nietzsche's religious thought is better understood in relation to his self-professed ancestors: "Heraclitus, Empedocles, Spinoza, Goethe". Milne plays particularly close attention to Nietzsche’s relationship to Goethe, who has typically been neglected in research by academic philosophers. Milne shows that Goethe’s views on the one and the many allow a reciprocal determinism between part and whole, meaning that a claimed identity between part and whole does not give the part value solely in terms of belonging to the whole. In essence, this allows for a unitive sense of the individual’s relationship to the universe, while also fostering a sense of "self-esteem" which Nietzsche found lacking in mystics such as Eckhart.

With regard to Nietzsche's development of thought, it has been noted in research that although he dealt with "nihilistic" themes ("pessimism, with nirvana and with nothingness and non-being") from 1869 onwards, a conceptual use of nihilism first took place in handwritten notes in mid-1880. This period saw the publication of a then popular work that reconstructed so-called "Russian nihilism" on the basis of Russian newspaper reports (N. Karlowitsch: The Development of Nihilism. Berlin 1880), which is significant for Nietzsche's terminology .

Will to power

A basic element in Nietzsche's philosophical outlook is the "will to power" (der Wille zur Macht), which he maintained provides a basis for understanding human behaviour—more so than competing explanations, such as the ones based on pressure for adaptation or survival. As such, according to Nietzsche, the drive for conservation appears as the major motivator of human or animal behaviour only in exceptions, as the general condition of life is not one of a 'struggle for existence.' More often than not, self-conservation is a consequence of a creature's will to exert its strength on the outside world.

In presenting his theory of human behaviour, Nietzsche also addressed and attacked concepts from philosophies then popularly embraced, such as Schopenhauer's notion of an aimless will or that of utilitarianism. Utilitarians claim that what moves people is the desire to be happy and accumulate pleasure in their lives. But such a conception of happiness Nietzsche rejected as something limited to, and characteristic of, the bourgeois lifestyle of the English society, and instead put forth the idea that happiness is not an aim per se. It is a consequence of overcoming hurdles to one's actions and the fulfilment of the will.

Related to his theory of the will to power is his speculation, which he did not deem final, regarding the reality of the physical world, including inorganic matter—that, like man's affections and impulses, the material world is also set by the dynamics of a form of the will to power. At the core of his theory is a rejection of atomism—the idea that matter is composed of stable, indivisible units (atoms). Instead, he seemed to have accepted the conclusions of Ruđer Bošković, who explained the qualities of matter as a result of an interplay of forces. One study of Nietzsche defines his fully developed concept of the will to power as "the element from which derive both the quantitative difference of related forces and the quality that devolves into each force in this relation" revealing the will to power as "the principle of the synthesis of forces". Of such forces Nietzsche said they could perhaps be viewed as a primitive form of the will. Likewise, he rejected the view that the movement of bodies is ruled by inexorable laws of nature, positing instead that movement was governed by the power relations between bodies and forces.

Other scholars disagree that Nietzsche considered the material world to be a form of the will to power: Nietzsche thoroughly criticised metaphysics, and by including the will to power in the material world, he would simply be setting up a new metaphysics. Other than Aphorism 36 in Beyond Good and Evil, where he raised a question regarding will to power as being in the material world, they argue, it was only in his notes (unpublished by himself), where he wrote about a metaphysical will to power. And they also claim that Nietzsche directed his landlord to burn those notes in 1888 when he left Sils Maria. According to these scholars, the "burning" story supports their thesis that Nietzsche rejected his project on the will to power at the end of his lucid life. However, a recent study (Huang 2019) shows that although it is true that in 1888 Nietzsche wanted some of his notes burned, this indicates little about his project on the will to power, not only because only 11 "aphorisms" saved from the flames were ultimately incorporated into The Will to Power (this book contains 1067 "aphorisms"), but also because these abandoned notes mainly focus on topics such as the critique of morality while touching upon the "feeling of power" only once.

Eternal return

"Eternal return" (also known as "eternal recurrence") is a hypothetical concept that posits that the universe has been recurring, and will continue to recur, for an infinite number of times across infinite time or space. It is a purely physical concept, involving no supernatural reincarnation, but the return of beings in the same bodies. Nietzsche first proposed the idea of eternal return in a parable in Section 341 of The Gay Science, and also in the chapter "Of the Vision and the Riddle" in Thus Spoke Zarathustra, among other places. Nietzsche considered it as potentially "horrifying and paralyzing", and said that its burden is the "heaviest weight" imaginable (" das schwerste Gewicht"). The wish for the eternal return of all events would mark the ultimate affirmation of life, a reaction to Schopenhauer's praise of denying the will-to-live. To comprehend eternal recurrence, and to not only come to peace with it but to embrace it, requires amor fati, "love of fate". As Heidegger pointed out in his lectures on Nietzsche, Nietzsche's first mention of eternal recurrence presents this concept as a hypothetical question rather than stating it as fact. According to Heidegger, it is the burden imposed by the question of eternal recurrence – the mere possibility of it, and the reality of speculating on that possibility – which is so significant in modern thought: "The way Nietzsche here patterns the first communication of the thought of the 'greatest burden' [of eternal recurrence] makes it clear that this 'thought of thoughts' is at the same time 'the most burdensome thought.'"

Alexander Nehamas writes in Nietzsche: Life as Literature of three ways of seeing the eternal recurrence:

1. "My life will recur in exactly identical fashion:" this expresses a totally fatalistic approach to the idea;
2. "My life may recur in exactly identical fashion:" This second view conditionally asserts cosmology, but fails to capture what Nietzsche refers to in The Gay Science, p. 341; and finally,
3. "If my life were to recur, then it could recur only in identical fashion." Nehamas shows that this interpretation exists totally independently of physics and does not presuppose the truth of cosmology.

Nehamas concluded that, if individuals constitute themselves through their actions, they can only maintain themselves in their current state by living in a recurrence of past actions (Nehamas, 153). Nietzsche's thought is the negation of the idea of a history of salvation.

Übermensch

Another concept important to understanding Nietzsche is the Übermensch (Superman). Writing about nihilism in Also Sprach Zarathustra, Nietzsche introduced an Übermensch. According to Laurence Lampert, "the death of God must be followed by a long twilight of piety and nihilism (II. 19; III. 8). Zarathustra's gift of the overman is given to mankind not aware of the problem to which the overman is the solution." Zarathustra presents the Übermensch as the creator of new values, and he appears as a solution to the problem of the death of God and nihilism. The Übermensch does not follow the morality of common people since that favours mediocrity but rises above the notion of good and evil and above the "herd". In this way Zarathustra proclaims his ultimate goal as the journey towards the state of the Übermensch. He wants a kind of spiritual evolution of self-awareness and overcoming of traditional views on morality and justice that stem from the superstitious beliefs still deeply rooted or related to the notion of God and Christianity.

From Thus Spoke Zarathustra (Zarathustra's Prologue; pp. 9–11):

I teach you the Übermensch. Man is something that shall be overcome. What have you done to overcome him? All beings so far have created something beyond themselves: and you want to be the ebb of that great tide, and would rather go back to the beast than overcome man? What is the ape to man? A laughing-stock or a painful embarrassment. And just the same shall man be to the Übermensch: a laughing-stock or a painful embarrassment. You have made your way from worm to man, and much within you is still worm. Once you were apes, and even yet man is more of an ape than any ape. Even the wisest among you is only a conflict and hybrid of plant and ghost. But do I bid you become ghosts or plants? Behold, I teach you the Übermensch! The Übermensch is the meaning of the earth. Let your will say: The Übermensch shall be the meaning of the earth... Man is a rope stretched between the animal and the Übermensch—a rope over an abyss... What is great in man is that he is a bridge and not a goal: what is lovable in man is that he is an over-going and a going under.

Zarathustra contrasts the Übermensch with the last man of egalitarian modernity (the most obvious example being democracy), an alternative goal humanity might set for itself. The last man is possible only by mankind's having bred an apathetic creature who has no great passion or commitment, who is unable to dream, who merely earns his living and keeps warm. This concept appears only in Thus Spoke Zarathustra, and is presented as a condition that would render the creation of the Übermensch impossible.

Some have suggested that the eternal return is related to the Übermensch, since willing the eternal return of the same is a necessary step if the Übermensch is to create new values untainted by the spirit of gravity or asceticism. Values involve a rank-ordering of things, and so are inseparable from approval and disapproval, yet it was dissatisfaction that prompted men to seek refuge in other-worldliness and embrace other-worldly values. It could seem that the Übermensch, in being devoted to any values at all, would necessarily fail to create values that did not share some bit of asceticism. Willing the eternal recurrence is presented as accepting the existence of the low while still recognising it as the low, and thus as overcoming the spirit of gravity or asceticism. One must have the strength of the Übermensch to will the eternal recurrence. Only the Übermensch will have the strength to fully accept all of his past life, including his failures and misdeeds, and to truly will their eternal return. This action nearly kills Zarathustra, for example, and most human beings cannot avoid other-worldliness because they really are sick, not because of any choice they made.

The Nazis attempted to incorporate the concept into their ideology by means of taking Nietzsche's figurative form of speech and creating a literal superiority over other ethnicities. After his death, Elisabeth Förster-Nietzsche became the curator and editor of her brother's manuscripts. She reworked Nietzsche's unpublished writings to fit her own German nationalist ideology while often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism; 20th-century scholars contested this interpretation of his work and corrected editions of his writings were soon made available.

Although Nietzsche has been misrepresented as a predecessor to Nazism, he criticised antisemitism, pan-Germanism and, to a lesser extent, nationalism. Thus, he broke with his editor in 1886 because of his opposition to his editor's antisemitic stances, and his rupture with Richard Wagner, expressed in The Case of Wagner and Nietzsche contra Wagner, both of which he wrote in 1888, had much to do with Wagner's endorsement of pan-Germanism and antisemitism—and also of his rallying to Christianity. In a 29 March 1887 letter to Theodor Fritsch, Nietzsche mocked antisemites, Fritsch, Eugen Dühring, Wagner, Ebrard, Wahrmund, and the leading advocate of pan-Germanism, Paul de Lagarde, who would become, along with Wagner and Houston Chamberlain, the main official influences of Nazism. This 1887 letter to Fritsch ended by: "And finally, how do you think I feel when the name Zarathustra is mouthed by anti-Semites?" In contrast to these examples, Nietzsche's close friend Franz Overbeck recalled in his memoirs, "When he speaks frankly, the opinions he expresses about Jews go, in their severity, beyond any anti-Semitism. The foundation of his anti-Christianity is essentially anti-Semitic."

Critique of mass culture

Friedrich Nietzsche held a pessimistic view of modern society and culture. He believed that the press and mass culture led to conformity and brought about mediocrity, and that the lack of intellectual progress was leading to the decline of the human species. In his opinion, some people would be able to become superior individuals through the use of willpower. By rising above mass culture, those persons would produce higher, brighter, and healthier human beings.

Reading and influence

A trained philologist, Nietzsche had a thorough knowledge of Greek philosophy. He read Kant, Plato, Mill, Schopenhauer and Spir, who became the main opponents in his philosophy, and later engaged, via the work of Kuno Fischer in particular, with the thought of Baruch Spinoza, whom he saw as his "precursor" in many respects but as a personification of the "ascetic ideal" in others. However, Nietzsche referred to Kant as a "moral fanatic", Plato as "boring", Mill as a "blockhead", and of Spinoza, he asked: "How much of personal timidity and vulnerability does this masquerade of a sickly recluse betray?" He likewise expressed contempt for British author George Eliot.

Nietzsche's philosophy, while innovative and revolutionary, was indebted to many predecessors. While at Basel, Nietzsche lectured on pre-Platonic philosophers for several years, and the text of this lecture series has been characterised as a "lost link" in the development of his thought. "In it, concepts such as the will to power, the eternal return of the same, the overman, gay science, self-overcoming and so on receive rough, unnamed formulations and are linked to specific pre-Platonic, especially Heraclitus, who emerges as a pre-Platonic Nietzsche." The pre-Socratic thinker Heraclitus was known for rejecting the concept of being as a constant and eternal principle of the universe and embracing "flux" and incessant change. His symbolism of the world as "child play" marked by amoral spontaneity and lack of definite rules was appreciated by Nietzsche. Due to his Heraclitean sympathies, Nietzsche was also a vociferous critic of Parmenides, who, in contrast to Heraclitus, viewed the world as a single, unchanging Being.

In his Egotism in German Philosophy, George Santayana claimed that Nietzsche's whole philosophy was a reaction to Schopenhauer. Santayana wrote that Nietzsche's work was "an emendation of that of Schopenhauer. The will to live would become the will to dominate; pessimism founded on reflection would become optimism founded on courage; the suspense of the will in contemplation would yield to a more biological account of intelligence and taste; finally in the place of pity and asceticism (Schopenhauer's two principles of morals) Nietzsche would set up the duty of asserting the will at all costs and being cruelly but beautifully strong. These points of difference from Schopenhauer cover the whole philosophy of Nietzsche."

The superficial similarity of Nietzsche's Übermensch to Thomas Carlyle's Hero as well as both authors' rhetorical prose style has led to speculation concerning the degree to which Nietzsche might have been influenced by his reading of Carlyle. G. K. Chesterton believed that "Out of [Carlyle] flows most of the philosophy of Nietzsche", qualifying his statement by adding that they were "profoundly different" in character. Ruth apRoberts has shown that Carlyle anticipated Nietzsche in asserting the importance of metaphor (with Nietzsche's metaphor-fiction theory "appear[ing] to owe something to Carlyle"), announcing the death of God, and recognising both Goethe's Entsagen (renunciation) and Novalis's Selbsttödtung (self-annihilation) as prerequisites for engaging in philosophy. apRoberts writes that "Nietzsche and Carlyle had the same German sources, but Nietzsche may owe more to Carlyle than he cares to admit", noting that "[Nietzsche] takes the trouble to repudiate Carlyle with malicious emphasis." Ralph Jessop, senior lecturer at the University of Glasgow, has recently argued that a reassessment of Carlyle's influence on Nietzsche is "long-overdue".

Nietzsche expressed admiration for 17th-century French moralists such as La Rochefoucauld, La Bruyère and Vauvenargues, as well as for Stendhal. The organicism of Paul Bourget influenced Nietzsche, as did that of Rudolf Virchow and Alfred Espinas. In 1867 Nietzsche wrote in a letter that he was trying to improve his German style of writing with the help of Lessing, Lichtenberg and Schopenhauer. It was probably Lichtenberg (along with Paul Rée) whose aphoristic style of writing contributed to Nietzsche's own use of aphorism. Nietzsche early learned of Darwinism through Friedrich Albert Lange. The essays of Ralph Waldo Emerson had a profound influence on Nietzsche, who "loved Emerson from first to last", wrote "Never have I felt so much at home in a book", and called him "[the] author who has been richest in ideas in this century so far". Hippolyte Taine influenced Nietzsche's view on Rousseau and Napoleon. Notably, he also read some of the posthumous works of Charles Baudelaire, Tolstoy's My Religion, Ernest Renan's Life of Jesus, and Fyodor Dostoyevsky's Demons. Nietzsche called Dostoyevsky "the only psychologist from whom I have anything to learn". While Nietzsche never mentions Max Stirner, the similarities in their ideas have prompted a minority of interpreters to suggest a relationship between the two.

In 1861, Nietzsche wrote an enthusiastic essay on his "favorite poet," Friedrich Hölderlin, mostly forgotten at that time. He also expressed deep appreciation for Stifter's Indian Summer, Byron's Manfred and Twain's Tom Sawyer.

A Louis Jacolliot translation of the Calcutta version of the ancient Hindu text called the Manusmriti was reviewed by Friedrich Nietzsche. He commented on it both favourably and unfavorably:

• He deemed it "an incomparably spiritual and superior work" to the Christian Bible, observed that "the sun shines on the whole book" and attributed its ethical perspective to "the noble classes, the philosophers and warriors, [who] stand above the mass". Nietzsche does not advocate a caste system, states David Conway, but endorses the political exclusion conveyed in the Manu text. Nietzsche considered Manu's social order as far from perfect, but considers the general idea of a caste system to be natural and right, and stated that "caste-order, order of rank is just a formula for the supreme law of life itself", a "natural order, lawfulness par excellence". According to Nietzsche, states Julian Young, "Nature, not Manu, separates from each other: predominantly spiritual people, people characterized by muscular and temperamental strength, and a third group of people who are not distinguished in either way, the average". He wrote that "To prepare a book of law in the style of Manu means to give a people the right to become master one day, to become perfect, – to aspire to the highest art of life."
• The Law of Manu was also criticised by Nietzsche. Nietzsche writes, "these regulations teach us enough, in them we find for once Aryan humanity, quite pure, quite primordial, we learn that the concept of pure blood is the opposite of a harmless concept."

Reception and legacy

Nietzsche's works did not reach a wide readership during his active writing career. However, in 1888 the influential Danish critic Georg Brandes aroused considerable excitement about Nietzsche through a series of lectures he gave at the University of Copenhagen. In the years after Nietzsche's death in 1900, his works became better known, and readers have responded to them in complex and sometimes controversial ways. Many Germans eventually discovered his appeals for greater individualism and personality development in Thus Spoke Zarathustra, but responded to them divergently. He had some following among left-wing Germans in the 1890s; in 1894–1895 German conservatives wanted to ban his work as subversive. During the late 19th century Nietzsche's ideas were commonly associated with anarchist movements and appear to have had influence within them, particularly in France, Germany, Great Britain and the United States. Gustav Landauer is credited with the most in-depth appreciation and critique of Nietzsche's ideas from an anarchist perspective. H.L. Mencken produced the first book on Nietzsche in English in 1907, The Philosophy of Friedrich Nietzsche, and in 1910 a book of translated paragraphs from Nietzsche, increasing knowledge of his philosophy in the United States. Nietzsche is known today as a precursor to existentialism, post-structuralism and postmodernism.

W. B. Yeats and Arthur Symons described Nietzsche as the intellectual heir to William Blake. Symons went on to compare the ideas of the two thinkers in The Symbolist Movement in Literature, while Yeats tried to raise awareness of Nietzsche in Ireland. A similar notion was espoused by W. H. Auden who wrote of Nietzsche in his New Year Letter (released in 1941 in The Double Man): "O masterly debunker of our liberal fallacies ... all your life you stormed, like your English forerunner Blake." Nietzsche made an impact on composers during the 1890s. Writer Donald Mitchell noted that Gustav Mahler was "attracted to the poetic fire of Zarathustra, but repelled by the intellectual core of its writings". He also quoted Mahler himself, and adds that he was influenced by Nietzsche's conception and affirmative approach to nature, which Mahler presented in his Third Symphony using Zarathustra's roundelay. Frederick Delius produced a piece of choral music, A Mass of Life, based on a text of Thus Spoke Zarathustra, while Richard Strauss (who also based his Also sprach Zarathustra on the same book), was only interested in finishing "another chapter of symphonic autobiography". Writers and poets influenced by Nietzsche include André Gide, August Strindberg, Robinson Jeffers, Pío Baroja, D.H. Lawrence, Edith Södergran and Yukio Mishima.

Nietzsche was an early influence on the poetry of Rainer Maria Rilke. Knut Hamsun counted Nietzsche, along with Strindberg and Dostoyevsky, as his primary influences. Author Jack London wrote that he was more stimulated by Nietzsche than by any other writer. Critics have suggested that the character of David Grief in A Son of the Sun was based on Nietzsche. Nietzsche's influence on Muhammad Iqbal is most evidenced in Asrar-i-Khudi (The Secrets of the Self). Wallace Stevens was another reader of Nietzsche, and elements of Nietzsche's philosophy were found throughout Stevens's poetry collection Harmonium. Olaf Stapledon was influenced by the idea of the Übermensch and it is a central theme in his books Odd John and Sirius. In Russia, Nietzsche influenced Russian symbolism and figures such as Dmitry Merezhkovsky, Andrei Bely, Vyacheslav Ivanov and Alexander Scriabin incorporated or discussed parts of Nietzsche philosophy in their works. Thomas Mann's novel Death in Venice shows a use of Apollonian and Dionysian, and in Doctor Faustus Nietzsche was a central source for the character of Adrian Leverkühn. Hermann Hesse, similarly, in his Narcissus and Goldmund presents two main characters as opposite yet intertwined Apollonian and Dionysian spirits. Painter Giovanni Segantini was fascinated by Thus Spoke Zarathustra, and he drew an illustration for the first Italian translation of the book. The Russian painter Lena Hades created the oil painting cycle Also Sprach Zarathustra dedicated to the book Thus Spoke Zarathustra.

By World War I, Nietzsche had acquired a reputation as an inspiration for right-wing German militarism and leftist politics. German soldiers received copies of Thus Spoke Zarathustra as gifts during World War I. The Dreyfus affair provided a contrasting example of his reception: the French antisemitic Right labelled the Jewish and leftist intellectuals who defended Alfred Dreyfus as "Nietzscheans". Nietzsche had a distinct appeal for many Zionist thinkers around the start of the 20th century, most notable being Ahad Ha'am, Hillel Zeitlin, Micha Josef Berdyczewski, A.D. Gordon and Martin Buber, who went so far as to extoll Nietzsche as a "creator" and "emissary of life". Chaim Weizmann was a great admirer of Nietzsche; the first president of Israel sent Nietzsche's books to his wife, adding a comment in a letter that "This was the best and finest thing I can send to you." Israel Eldad, the ideological chief of the Stern Gang that fought the British in Palestine in the 1940s, wrote about Nietzsche in his underground newspaper and later translated most of Nietzsche's books into Hebrew. Eugene O'Neill remarked that Zarathustra influenced him more than any other book he ever read. He also shared Nietzsche's view of tragedy. The plays The Great God Brown and Lazarus Laughed are examples of Nietzsche's influence on him. The First International claimed Nietzsche as ideologically one of their own. From 1888 through the 1890s there were more publications of Nietzsche works in Russia than in any other country. Nietzsche was influential among the Bolsheviks. Among the Nietzschean Bolsheviks were Vladimir Bazarov, Anatoly Lunacharsky and Aleksandr Bogdanov. Nietzsche's influence on the works of Frankfurt School philosophers Max Horkheimer and Theodor W. Adorno can be seen in the Dialectic of Enlightenment. Adorno summed up Nietzsche's philosophy as expressing the "humane in a world in which humanity has become a sham".

Nietzsche's growing prominence suffered a severe setback when his works became closely associated with Adolf Hitler and Nazi Germany. Many political leaders of the twentieth century were at least superficially familiar with Nietzsche's ideas, although it is not always possible to determine whether they actually read his work. It is debated among scholars whether Hitler read Nietzsche, although if he did, it may not have been extensively. He was a frequent visitor to the Nietzsche museum in Weimar and used expressions of Nietzsche's, such as "lords of the earth" in Mein Kampf. The Nazis made selective use of Nietzsche's philosophy. Alfred Baeumler was perhaps the most notable exponent of Nietzschean thought in Nazi Germany. Baeumler had published his book "Nietzsche, Philosopher and Politician" in 1931, before the Nazis' rise to power, and subsequently published several editions of Nietzsche's work during the Third Reich. Mussolini, Charles de Gaulle and Huey P. Newton read Nietzsche. Richard Nixon read Nietzsche with "curious interest", and his book Beyond Peace might have taken its title from Nietzsche's book Beyond Good and Evil which Nixon read beforehand. Bertrand Russell wrote that Nietzsche had exerted great influence on philosophers and on people of literary and artistic culture, but warned that the attempt to put Nietzsche's philosophy of aristocracy into practice could only be done by an organisation similar to the Fascist or the Nazi party.

A decade after World War II, there was a revival of Nietzsche's philosophical writings thanks to translations and analyses by Walter Kaufmann and R.J. Hollingdale. Georges Bataille was also influential in this revival, defending Nietzsche against appropriation by the Nazis with his notable 1937 essay "Nietzsche and Fascists". Others, well known philosophers in their own right, wrote commentaries on Nietzsche's philosophy, including Martin Heidegger, who produced a four-volume study, and Lev Shestov, who wrote a book called Dostoyevski, Tolstoy and Nietzsche where he portrays Nietzsche and Dostoyevski as the "thinkers of tragedy". Georg Simmel compares Nietzsche's importance to ethics to that of Copernicus for cosmology. Sociologist Ferdinand Tönnies read Nietzsche avidly from his early life, and later frequently discussed many of his concepts in his own works. Nietzsche has influenced philosophers such as Martin Heidegger, Jean-Paul Sartre, Oswald Spengler, George Grant, Emil Cioran, Albert Camus, Ayn Rand, Jacques Derrida, Sarah Kofman, Leo Strauss, Max Scheler, Michel Foucault, Bernard Williams, and Nick Land.

Camus described Nietzsche as "the only artist to have derived the extreme consequences of an aesthetics of the absurd". Paul Ricœur called Nietzsche one of the masters of the "school of suspicion", alongside Karl Marx and Sigmund Freud. Carl Jung was also influenced by Nietzsche. In Memories, Dreams, Reflections, a biography transcribed by his secretary, he cites Nietzsche as a large influence. Aspects of Nietzsche's philosophy, especially his ideas of the self and his relation to society, run through much of late-twentieth and early twenty-first century thought. Nietzsche's writings have also been influential to some advancers of Accelerationist thought through his influence on Deleuze and Guattari. His deepening of the romantic-heroic tradition of the nineteenth century, for example, as expressed in the ideal of the "grand striver" appears in the work of thinkers from Cornelius Castoriadis to Roberto Mangabeira Unger. For Nietzsche, this grand striver overcomes obstacles, engages in epic struggles, pursues new goals, embraces recurrent novelty, and transcends existing structures and contexts.^: 195

Works

• The Birth of Tragedy (1872)
• On Truth and Lies in a Nonmoral Sense (1873)
• Philosophy in the Tragic Age of the Greeks (1873; first published in 1923)
• Untimely Meditations (1876)
• Human, All Too Human (1878)
• The Dawn (1881)
• The Gay Science (1882)
• Thus Spoke Zarathustra (1883)
• Beyond Good and Evil (1886)
• On the Genealogy of Morality (1887)
• The Case of Wagner (1888)
• Twilight of the Idols (1888)
• The Antichrist (1888)
• Ecce Homo (1888; first published in 1908)
• Nietzsche contra Wagner (1888)
• The Will to Power (various unpublished manuscripts edited by his sister Elisabeth; not recognised as a unified work after c. 1960)
• Magnum in parvo: A philosophy in compendium (1888, a reconstruction of a project of work conceived by Nietzsche in Sils Maria at the end of August 1888, the last summer of his lucid life).

See also

References

Notes

Citations

Works cited

Bibliography

Further reading

•Review of modern philosophy, Atusa Mousai Ghale: Shahrekord 1402

External links

• Entry on Nietzsche at Britannica.com
• Nietzsche's brief autobiography
• Works by Friedrich Nietzsche in eBook form at Standard Ebooks
• Works by Friedrich Nietzsche at Project Gutenberg
• Works by or about Friedrich Nietzsche at Internet Archive
• Works by Friedrich Nietzsche at LibriVox (public domain audiobooks)
• Publications by and about Friedrich Nietzsche in the catalogue Helveticat of the Swiss National Library
• Wilkerson, Dale. "Friedrich Nietzsche". Internet Encyclopedia of Philosophy.
  • Kirwin, Claire. "Nietzsche's Ethics". Internet Encyclopedia of Philosophy.
  • Jensen, Anthony K. "Nietzsche's Philosophy of History". Internet Encyclopedia of Philosophy.
• Wicks, Robert (14 November 2007). "Friedrich Nietzsche". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
  • Leiter, Brian (27 July 2007). "Nietzsche's Moral and Political Philosophy". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
• Nietzsche Source: Digital version of the German critical edition of the complete works and Digital facsimile edition of the entire Nietzsche estate
• Lexido: Searchable Database index of Public Domain editions of all Nietzsche's major works Archived 14 May 2021 at the Wayback Machine
• Friedrich Nietzsche at Curlie
• Free scores by Friedrich Nietzsche at the International Music Score Library Project (IMSLP)
• Timeline of German Philosophers
• Walter Kaufmann 1960 Prof. Nietzsche and the Crisis in Philosophy (audio)
• Kierans, Kenneth (2010). "On the Unity of Nietzsche's Philosophy" (PDF). Animus. 14. ISSN 1209-0689. Archived from the original (PDF) on 3 October 2011. Retrieved 17 August 2011.
• Burkhart Brückner, Robin Pape: Biography of Friedrich Wilhelm Nietzsche in: Biographical Archive of Psychiatry (BIAPSY).
• Newspaper clippings about Friedrich Nietzsche in the 20th Century Press Archives of the ZBW
• Rick Roderick (1991) Nietzsche and the Postmodern Condition (1991) Video Lectures

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Early life

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Her mother worked as a window dresser in Elliston's, a department store in Oxford, when she met Yasmin's father. Her mother died of breast cancer in 2004. Her father has also died.

Career

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Personal life

In 1984, she met Simon Le Bon, lead singer of the "new wave" band Duran Duran. They married on 27 December 1985 in her hometown of Oxford.

References

Further reading

• Malins, Steve (2005). Duran Duran: Notorious. London: André Deutsch. ISBN 9780233001371. OCLC 59138001.

External links

• Yasmin Le Bon on the Fashion Model Directory
• Yasmin Le Bon at IMDb