100 books like The Courtiers Manual Oracle

This novel is the best account of the gambling psychology I know. It is a first-person narrative, ruthless in its depiction of the lies that addicts know they’re telling themselves. The story of a resentful compulsive gambler, the poor but superior tutor to a Russian family at “Roulettenburg,” it was itself the subject of a bet. Dostoevsky signed away his next decade’s worth of publishing profits unless he could deliver a new novel within a year. With six weeks to go he hadn’t written a word. He delivered the completed novel several hours before the deadline was going to pass. 

Sadly, Games, Gods, and Gambling by FN David is out of print. This is the next best thing. Lorraine Daston has the supreme gift of making the complicated idea seem straightforward. This is an account of the frenzy for measuring that happened in the 18th century, and how it made the world we live in today, when the gambler’s eye for odds has become the algorithm of taming chance that guides all our decisions.

Argentinians in 1950s Paris argue about art and philosophy. They fall in and out of love to a jazz soundtrack. The novel itself is in love with the modern city and the secret patterns of chance. Prefacing it is a ‘table of instructions’ in which the author writes that "this book consists of many books, but two books above all. The first can be read in a normal fashion and it ends with Chapter 56... The second should be read by beginning with Chapter 73 and then following the sequence indicated at the end of each chapter."

There’s an exhilaration of structure, a deadpan formal playfulness that still thrills. It’s the book that taught me the most about reading. And, not entirely coincidentally, it’s the book that made me realise I was going to become a writer.

A young man loses all his money in a Paris casino and goes off to drown himself in the Seine. Before he can do so, he wanders into an antiquarian’s shop of treasures and is offered the skin of the title, a magical pelt that will grant its possessor any wish, but shrink each time, diminishing the possessor’s life force in the process. It’s a moral tale of wish fulfillment and identity, but most of all, it’s a thrilling glittering dark tale of ambition and excess. 

When I was a struggling young graduate student, I was fortunate enough to have Volker Gerhardt host me as a Fulbright Scholar at the Humboldt Universität in Berlin. A former vice-president of the Berlin-Brandenburgischen Akademie der Wissenschaften, Gerhardt is one of those remarkably industrious luminaries, who, with even a word of encouragement, can launch an entire area of inquiry. Working within what one might call a Kantian-Humanistic orientation, he has written widely on the most varied aspects of intellectual culture. This introductory book on Nietzsche, which is now in its fourth edition, is masterly in balancing the needs of new readers with the sort of nuances from which seasoned scholars continue to draw. Gerhardt’s Nietzsche is somewhat the cultural pragmatist, concerned above all with living an authentic life in the context of a continually-forming Europe. 

If the previous text was a trusty aid for readers, then Krummel’s monumental assemblage of ‘Nietzscheana’ is a treasure chest, the single most comprehensive resource for understanding what Nietzsche meant to Germany. Much more than a bibliography, it is a ‘Wirkungsgeschichte’ or ‘history of influence’ of seemingly everything and everybody touched by the person or thought of Nietzsche from 1867-1945. Krummel, who was an American Germanist, offers the reader excerpts of more than five thousand articles, letters, published speeches, and even diary entries on the subject of Nietzsche. In fact, the massive cultural-historical library that Krummel amassed while compiling these volumes became the foundational collection of the Nietzsche-Dokumentationszentrum in Naumburg. 

What I love about this book is the fact that it indicates that an apparently apolitical metaphilosophical assumption agrees with an upfront right-wing policy.

The assumption is that when tackling disputes in metaphysics, philosophers should aim to achieve consensus. The policy is that of pressing one to respect the allegedly rationally undeniable standards of a “herd,” as Nietzsche puts it. While problematizing this view, Nietzsche argues that libertarian tendencies of expressing one’s uniqueness are more valuable than more egalitarian tendencies of following herds; to provoke dissensus would then be more valuable than to reach consensus.

This stance has influenced me, even though while problematizing Nietzsche’s works through Carnap’s (and vice-versa), I claim that libertarian and egalitarian tendencies are equally valuable so that one should aim for a balance between them.

This early study of the young Nietzsche is probably the most personal choice as it returns me to an earlier self who first encountered Nietzsche as an undergraduate in the 1960s. In one sense this was my first introduction to what later became known as `Continental Philosophy’. But more than this, it demonstrated that there were fundamental issues and problems that were simply evaded and occluded by the standard histories of philosophy and European culture. The passion to return to the ancient world as a way of understanding the modern world has remain with me to the present. Nietzsche’s reflections on tragedy and `the tragic age’ struck me as a vital source of radical questions and pointed toward problems that remain with me to the present day: the Indo-European language roots of the first thinkers, the seminal role of Homer and Homeric poetry within the problematics of thought, the rejection… show more.

Nietzsche studies are a cottage industry unto themselves. There are thousands of monographs, anthologies, and papers, which are conveniently searchable at the Weimarer Nietzsche-Bibliographie. My “five best books” are not necessarily the interpretations I personally consider by some measure the ‘best’, in the sense of being the most ‘correct’. They are instead the ones I find most helpful for a reader to interpret Nietzsche in a responsible, well-informed way for themselves. 

R. J. Hollingdale is a great starting point for a novice. He was that rare combination of translator, biographer, and philosopher—and as such, his work is approachable for any intellectually curious reader. It was first published in 1965, at a time when one really did have to argue for Nietzsche’s place as a canonical philosopher rather than just a brilliant writer, bombastic iconoclast, or politically-dangerous driver of the pre-war German Zeitgeist. Even if somewhat dated, his book… show more.

Named “Denker des Vaderlands” in 2021 by the Stichting Maand van de Filosofie in the Netherlands, Paul van Tongeren’s introductory text is among the few that not only advances theses of Nietzsche, but also explicitly outlines a hermeneutics for approaching a range of texts in their idiosyncratic rhetorical style. For me, the second chapter was a sort of watershed moment where I came to realize how many layers there are to Nietzsche’s writing—and how slow and ruminative a reader should be in interpreting his ideas. When one follows van Tongeren’s techniques, a whole kaleidoscope of new meanings emerge in central ideas like ‘Will to Power’ or his critiques of religion and morality, respectively. The Nietzsche that van Tongeren portrays is not the truth-seeking philosopher so much as the physician of culture, someone not after demonstration and proof so much as the diagnosis and therapy for a Europe fractured by the… show more.