Ever since he went insane and silent in 1889, Nietzsche’s ideas have been most things to most men. Devout Christians can hardly derive any comfort from Nietzsche’s writings, which are centrally preoccupied with a destructive analysis of Christianity, its birth, its triumph, its unfortunate longevity; nor could principled democrats find much to please them in his political views. However, nihilists and existentialists, cosmopolitans and chauvinists, followers of Freud and his critics, Anti-Semites and Philo-Semites, Francophiles and professional Teutons, nature worshipers and pragmatists have all been struggling over Nietzsche’s legacy for a century and more.