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Summary Friedrich Nietzsche is a 19th century German philosopher. He began his career as a philologist. Due to illness he retired from active academic life as a philologist in the summer of 1879 and devoted himself fully to the writing of his philosophical works. Nietzsche is most famous for his word God is dead. While it is not clear whether this word implies atheism, agnosticism or depth-theism, it shows that theological, metaphysical and moral issues inform the work of Nietzsche. For a long time Nietzsche was considered a philosophical dilettante, a mystic or a poet-philosopher. This view has been significantly altered by Heidegger's Nietzsche lectures from 1936-44 which characterize him as a systematic, metaphysically-oriented philosopher. In the Anglo-American world works of scholars such as Arthur C. Danto and John Richardson have also shown that Nietzsche should be taken seriously as a philosopher. Aside from Nietzsche's metaphysics (which encompasses the concepts of will to power, eternal recurrence, Uebermensch and nihilism), the German philosopher provided an original interpretation and critique of Christian ethics and morality. This work is found in the two major works On The Genealogy Of Morals and Beyond Good And Evil. Throughout his work Nietzsche is in dialogue with the Western philosophical tradition, which he severely criticizes. True to the task of cultural physician he takes upon himself the difficult endeavour of becoming the bad conscience of Western civilization. His main philosophic interlocutors are the Platonic and Xenophonic Socrates, Plato, the Stoics, Kant, Hegel and Schopenhauer.
Key works Danto 1965 A good introduction to Nietzsche's work by a philosopher in the Anglo-American analytical tradition. Contributed to show Nietzsche is to be taken seriously philosophically. Deleuze 2006 A continental reading of Nietzsche's philosophy which challenges the connections between Hegel and Nietzsche established by Heidegger's landmarks lectures on Nietsche. Heidegger 1979 Canonical reading of Nietzsche in the 20th century. This interpretation changed the map and made clear that Nietzsche was a philosopher and perhaps a metaphysician. Heidegger claims that Nietzsche over-turns Platonism and completes Western metaphysics. Löwith 1964 Loewith was a student of Heidegger and a philosopher in his own right. This book and Nietzsche's Philosophy of Eternal Recurrence constitute classical studies of Nietzsche's work based on the historical approach to scholarship.
Introductions Heidegger & Magnus 1967 Solomon & Higgins 1988 Leiter 2002
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  1. A. E. T. A. E. T. (1916). FÖRSTER-NIETZSCHE, FRAU.-The Lonely Nietzsche. Trans. Paul V. Cohn. [REVIEW] Mind 25:123.
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  2. A. T. A. (1961). From Kant to Nietzsche. [REVIEW] Review of Metaphysics 15 (2):342-342.
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  3. R. A. (1963). Nietzsche in der Hispania. Ein Beitrag Zur Hispanischen Kulturund Geistesgechichte. [REVIEW] Review of Metaphysics 16 (4):807-807.
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  4. Ruth Abbey (2014). Lumping It and Liking It. Pli: The Warwick Journal of Philosophy 25:131-154.
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  5. Ruth Abbey (2003-4). Willing and Nothingness: Schopenhauer as Nietzsche's Educator. [REVIEW] New Nietzsche Studies 5 (3/4/1/2):220-224.
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  6. Ruth Abbey (1998). Nietzsche and the Invention of Invention. Journal of Nietzsche Studies 15 (Spring):1-14.
    Friedrich Nietzsche is typically seen as a radical critic of the western philosophical tradition. This article considers why this image is so widely accepted. It argues that part of the reason for its acceptance is that Nietzsche paints a picture of himself as the independent, radical innovator in his later writings. If we look at the works of the middle period, we find that by contrast, he repeatedly situates himself within wider traditions and discusses what he has learned from them.
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  7. Ruth Marie Abbey (1995). Descent and Dissent: Nietzsche's Reading of Two French Moralists. Dissertation, Mcgill University (Canada)
    This dissertation reads Friedrich Nietzsche as a reader of two French moralists--Francois de la Rocbefoucauld and Sebastien Roch Nicolas Chamfort . The works of Nietzsche's middle period are studied--Human, All too Human , and Daybreak and The Gay Science . The study argues that reading Nietzsche as a descendant of and dissenter from the moralist tradition sheds new light on his thought and brings certain concepts into focus. The key concepts and questions explored are: morality, egoism, vanity and self-love, pity (...)
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  8. Peter Abbs (2009). The Philosopher King' & 'Farewell to Nietzsche. Philosophy Now 76:40-40.
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  9. Günter Abel (2010). Abhandlungen zu ehren Von Josef Simon aus anlass seines 80. geburtstages. Nietzsche-Studien 39:17-38.
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  10. Günter Abel (2010). Zeichen der Wahrheit – Wahrheit der Zeichen. Nietzsche-Studien 39 (1):17-38.
    Der vorliegende Aufsatz diagnosiziert im Sinne Nietzsche eine Krise des traditionellen Wahrheitsbegriffs, in dem Wahrheit als metaphysische Wahrheit verstanden wurde, die den Wahrheitsbegriffs, in dem Wahrheit als metaphysische Warheit verstanden wurde, die den Wahrheitsträgern zeitlos, zeichenunvermittelt und interperationsunabhängig zukommt. Die Kritik an diesem Verständnis bedient sich sowohl der Unterscheidung zwischen einem engen und einem weiten Sinn als auch der Gegenüberstellung einer alten und einer neuen Rede von Wahrheit. Letztere wird mit Hilfe eines drei-stufigen Modells der Zeichen- und Interpretationsverhältnisse entfaltet. Dadurch (...)
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  11. Günter Abel (2001). Bewußtsein - Sprache - Natur. Nietzsches Philosophie des Geistes. Nietzsche-Studien 30 (1):1-43.
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  12. Günter Abel (1987). Logik Und Ästhetik. Nietzsche-Studien 16 (1):112.
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  13. Günter Abel (1982). Nietzsche contra ‚selbsterhaltung'. Steigerung der macht und ewige wiederkehr. Nietzsche-Studien 10 (1):367.
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  14. Günter Abel (1981). Macht und Metaphysik. Nietzsches Machtbegriff im Wandel der Interpretation: Diskussion. Nietzsche-Studien 10:210.
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  15. Günter Abel (1981). Nietzsches Einfluss auf die Lyrik. Ein Beitrag zur philosophischen Ästhetik: Diskussion. Nietzsche-Studien 10:589.
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  16. Günter Abel (1981). Vom Nutzen und Nachteil der Sprache für das Verständnis Nietzsches: Nietzsche und der französische Strukturalismus: Diskussion. Nietzsche-Studien 10:538.
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  17. Günter$Eleitung Abel (1981). Macht und Metaphysik. Nietzsches Machtbegriff im Wandel der Interpretation: Diskussion. Nietzsche-Studien 10:210.
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  18. Günter$Eleitung Abel (1981). Nietzsches Einfluss auf die Lyrik. Ein Beitrag zur philosophischen Ästhetik: Diskussion. Nietzsche-Studien 10:589.
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  19. Günter$Eleitung Abel (1981). Vom Nutzen und Nachteil der Sprache für das Verständnis Nietzsches: Nietzsche und der französische Strukturalismus: Diskussion. Nietzsche-Studien 10:538.
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  20. Jerold Abrams (2004). Aesthetics and Ethics: Santayana, Nietzsche, and Shusterman. Modern Schoolman 81 (4):233-266.
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  21. Christa Acampora (2001). R.J. Hollingdale, Nietzsche: The Man And His Philosophy. [REVIEW] Philosophy in Review 21:121-124.
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  22. Christa Davis Acampora (2014). In What Senses Are Free Spirits Free? Pli: The Warwick Journal of Philosophy 25:13-34.
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  23. Christa Davis Acampora (2013). Nietzsche, Agency, and Responsibility: "Das Thun Ist Alles". Journal of Nietzsche Studies 44 (2):141-157.
    There is much in Robert Pippin’s Nietzsche, Psychology, and First Philosophy that merits consideration. During the panel discussion that provided the basis for this article, I marked several paths for further exploration, including Pippin’s treatment of Nietzsche’s naturalism and his characterization of what he calls Nietzsche’s “picture arguments.” Ultimately, I chose to focus on a concern that has drawn intense interest in the recent literature, namely Nietzsche’s conception of agency and freedom, which forms the subject of Pippin’s fourth chapter, “The (...)
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  24. Christa Davis Acampora (2013). Principal Works: The Themes of Affirmation and Illusion in The Birth of Tragedy and Beyond / Daniel Came ; 'Holding on to the Sublime' : On Nietzsche's Early 'Unfashinable' Project / Keith Ansell-Pearson ; The Gay Science / Christopher Janaway ; Zarathustra : 'That Malicious Dionysian' / Gudrun von Tevenar ; Beyond Good and Evil / Maudemarie Clark and David Dudrick ; Nietzsche's Genealogy / Richard Schacht ; Nietzsche's Antichrist / Dylan Jaggard ; Beholding Nietzsche : Ecce Homo, Fate, and Freedom. In Ken Gemes & John Richardson (eds.), The Oxford Handbook of Nietzsche. Oup Oxford.
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  25. Christa Davis Acampora (2004). On Sovereignty and Overhurnanity: Why It Matters How We Read Nietzsche’s Genealogy II:2. International Studies in Philosophy 36 (3):127-145.
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  26. Christa Davis Acampora (2003). Demos Agonistes Redux. Nietzsche-Studien 32 (1):374-390.
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  27. Christa Davis Acampora (2003). Nietzsche's Agonal Wisdom. International Studies in Philosophy 35 (3):163-182.
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  28. Christa Davis Acampora (1997). "Philosophos Agonistes": Nietzsche as Exemplar and Educator. Dissertation, Emory University
    Throughout his writings Nietzsche suggests that battles waged with and for the benefit of readers and pupils are to take a form analogous to a Greek agon, a contest. The early Nietzsche anticipates a transfiguration of culture that will be brought about by means of agonistic institutions through which greatness will be cultivated in competition. Nietzsche identifies this mode of activity as healthy human striving, as an affirmative way of claiming human meaning, and as a creative process of individual and (...)
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  29. Christa Davis Acampora, Andreas Urs Sommer & Richard Schacht (2012). 1. Front Matter Front Matter (Pp. Iv). Journal of Nietzsche Studies 43 (1).
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  30. Christa Davis Acampora, Joe Ward, Robert Guay, Robbie Duschinsky, Stanley Rosen & Tom Stern (2011). 3.“Zarathustra Is Dead, Long Live Zarathustra!”“Zarathustra Is Dead, Long Live Zarathustra!”(Pp. 83-93). Journal of Nietzsche Studies 41 (1).
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  31. Ralph Acampora (2003). The Joyful Wisdom of Ecology on Perspectival and Relational Contact with Nature and Animality. New Nietzsche Studies 5 (3/4/1/2):22-34.
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  32. Robert John Ackermann (1990). Nietzsche a Frenzied Look. Monograph Collection (Matt - Pseudo).
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  33. Zuzanna Adam (2007). Nietzsche i konsekwencje. Recepcja Nietzschego w Niemczech, Polsce i Francji. Fenomenologia 5:173-178.
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  34. Theodor Adorno, Günter Anders & Max Horkheimer (2001). Discussion of a Paper by Ludwig Marcuse on the Relationship of Need and Culture in Nietzsche (July 14, 1942). Constellations 8 (1):130-135.
  35. Steven G. Affeldt (2001). Porter, James I. Nietzsche and the Philology of the Future. Review of Metaphysics 55 (2):412-413.
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  36. Daniel R. Ahern (2012). The Smile of Tragedy: Nietzsche and the Art of Virtue. Penn State University Press.
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  37. David Aiken (2003). Nietzsche and His Zarathustra: A Western Poet's Transformation of an Eastern Priest and Prophet. Zeitschrift für Religions- Und Geistesgeschichte 55 (4):335-353.
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  38. David Wyatt Aiken (2006). Nietzsche's Zarathustra. The Misreading of a Hero. Nietzsche-Studien 35 (1):70-103.
    Ther is no evidence that the character of Zarathustra is modeled upon the life and reforming religious activities of the historical Zoroaster/Zarathustra. Religious history casts no interperative light on the identity of Nietzsche's Zarathustra; likewise, it is apparent that Zarathustra and the Zoroaster of history are incompatible in their metaphysical visions of the world. It would therefore seem that the reader of Also sprach Zarathustra is at liberty to understand that Zarthustra is a new, antihistorical, and entirely literary dramatis personae, (...)
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  39. Hideo Akiyama (1974). Nietzsches idee Des „grossen stils“. Nietzsche-Studien 3 (1):105.
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  40. Şener Aktürk (2006). Living at and Beyond the Grenzenpunkte. The Proceedings of the Twenty-First World Congress of Philosophy 9:51-61.
    This paper compares and contrasts Nietzsche's conceptualization of the "artistic Socrates" with Kierkegaard's vision of the "knight of faith". The paper argues that Nietzsche and Kierkegaard attempted to transcend the rational-ethical sphere of human action in favor of a more spontaneous, yet deeper understanding of the universe. Nietzsche believes that the thread of causality and the principle of sufficient reason, embodied as they are in the personality of Socrates, are not capable of explaining our existence in its entirety. Hence he (...)
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  41. Jeremiah L. Alberg (2001). Listening to Nietzsche. Revista Portuguesa de Filosofia 57 (1):61 - 71.
    This article gives an interpretation of F. Nietzsche's The Birth of Tragedy (1872) as a text that exemplifies the theory that it advances in its own textual practice. In order to show this, the author explains first the way in which Nietzsche undoes the distinction between science and art in the text and then embodies this undoing by a kind of writing which is both theoretical in the sense of being a theory about tragedy and is art itself in the (...)
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  42. Benjamin Alberts (2012). Nietzsches (Anti-)Darwinismus. Nietzsche-Studien 41 (1):474-481.
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  43. Jörn Albrecht (1979). Friedrich Nietzsche und Das „sprachliche relativitätsprinzip“. Nietzsche-Studien 8 (1):225.
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  44. Harold Alderman (1983). A Nosegay for Nietzsche. International Studies in Philosophy 15 (2):87-94.
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  45. Harold Alderman (1977). Nietzsche's Gift. Monograph Collection (Matt - Pseudo).
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  46. Panos D. Alexakos (1999). Nietzsche's Understanding of Persons. Philosophical Inquiry 21 (3-4):97-117.
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  47. Panos D. Alexakos (1995). Giving Up the Big Picture: Nietzsche and the Problem of Cultural Criticism. Dissertation, The Pennsylvania State University
    In this dissertation, I evaluate the coherence of Nietzsche's thought given a logical elaboration of the implications entailed by his embryonic insights into perspectivism, genealogy, and differential analysis. I argue that, given these, Nietzsche's critique of western culture is flawed in that it is based on two assumptions which the above show to be illegitimate: that life has certain perspective-independent features that can function as transcultural standards by which to measure the biological worth of any given form and of their (...)
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  48. Barry Allen (2011). Dirk R. Johnson, Nietzsche's Anti-Darwinism. New Nietzsche Studies 8 (3-4):165-170.
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  49. Barry Allen (2009). Banal Utopia or Tragic Recompense? New Nietzsche Studies 5 (1/2):26-41.
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  50. George AllenMorgan Jr (1942). What Nietzsche Means. Philosophical Review 51:514.
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