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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. T. A. (1961). From Kant to Nietzsche. [REVIEW] Review of Metaphysics 15 (2):342-342.
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  2. 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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  3. Ruth Abbey (2014). Lumping It and Liking It. Pli: The Warwick Journal of Philosophy 25:131-154.
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  4. 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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  5. 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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  6. Peter Abbs (2009). The Philosopher King' & 'Farewell to Nietzsche. Philosophy Now 76:40-40.
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  7. Günter Abel (2010). Abhandlungen zu ehren Von Josef Simon aus anlass seines 80. geburtstages. Nietzsche-Studien 39:17-38.
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  8. 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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  9. Günter Abel (2001). Bewußtsein - Sprache - Natur. Nietzsches Philosophie des Geistes. Nietzsche-Studien 30 (1):1-43.
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  10. Günter Abel (1987). Logik Und Ästhetik. Nietzsche-Studien 16 (1):112.
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  11. Günter Abel (1982). Nietzsche contra ‚selbsterhaltung'. Steigerung der macht und ewige wiederkehr. Nietzsche-Studien 10 (1):367.
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  12. Jerold Abrams (2004). Aesthetics and Ethics: Santayana, Nietzsche, and Shusterman. Modern Schoolman 81 (4):233-266.
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  13. Christa Davis Acampora (2014). In What Senses Are Free Spirits Free? Pli: The Warwick Journal of Philosophy 25:13-34.
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  14. 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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  15. 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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  16. 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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  17. Christa Davis Acampora (2003). Demos Agonistes Redux. Nietzsche-Studien 32 (1):374-390.
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  18. Christa Davis Acampora (2003). Nietzsche's Agonal Wisdom. International Studies in Philosophy 35 (3):163-182.
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  19. 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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  20. 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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  21. 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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  22. Robert John Ackermann (1990). Nietzsche a Frenzied Look. Monograph Collection (Matt - Pseudo).
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  23. Zuzanna Adam (2007). Nietzsche i konsekwencje. Recepcja Nietzschego w Niemczech, Polsce i Francji. Fenomenologia 5:173-178.
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  24. 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.
  25. 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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  26. Daniel R. Ahern (2012). The Smile of Tragedy: Nietzsche and the Art of Virtue. Penn State University Press.
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  27. 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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  28. Hideo Akiyama (1974). Nietzsches idee Des „grossen stils“. Nietzsche-Studien 3 (1):105.
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  29. 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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  30. Benjamin Alberts (2012). Nietzsches (Anti-)Darwinismus. Nietzsche-Studien 41 (1).
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  31. Jörn Albrecht (1979). Friedrich Nietzsche und Das „sprachliche relativitätsprinzip“. Nietzsche-Studien 8 (1):225.
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  32. Harold Alderman (1983). A Nosegay for Nietzsche. International Studies in Philosophy 15 (2):87-94.
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  33. Harold Alderman (1977). Nietzsche's Gift. Monograph Collection (Matt - Pseudo).
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  34. Panos D. Alexakos (1999). Nietzsche's Understanding of Persons. Philosophical Inquiry 21 (3-4):97-117.
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  35. Barry Allen (2011). Dirk R. Johnson, Nietzsche's Anti-Darwinism. New Nietzsche Studies 8 (3-4):165-170.
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  36. Barry Allen (2009). Banal Utopia or Tragic Recompense? New Nietzsche Studies 5 (1/2):26-41.
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  37. D. B. Allison (1995). Joan Stambaugh, The Other Nietzsche. Journal of the History of Philosophy 33 (4):695-696.
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  38. David Allison (1992). Nietzsche and the Question of Lnterpretation. International Studies in Philosophy 24 (2):134-136.
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  39. David B. Allison (2006). Lawrence J. Hatab, Nietzsche's Life Sentence Reviewed By. Philosophy in Review 26 (6):419-421.
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  40. David B. Allison (2000). Reading the New Nietzsche: The Birth of Tragedy, the Gay Science, Thus Spoke Zarathustra, and on the Genealogy of Morals. Rowman & Littlefield Publishers.
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  41. David B. Allison (1996). Some Remarks on Nietzsche's Draft of 1871, “On Music and Words”. New Nietzsche Studies 1 (1-2):15-41.
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  42. S. M. Amadae (2004). Nietzsche's Thirst For India. Idealistic Studies 34 (3):239-262.
    This essay represents a novel contribution to Nietzschean studies by combining an assessment of Friedrich Nietzsche’s challenging uses of “truth” and the “eternal return” with his insights drawn from Indian philosophies. Specifically, drawing on Martin Heidegger’s Nietzsche, I argue that Nietzsche’s critique of a static philosophy of being underpinning conceptual truth is best understood in line with the Theravada Buddhist critique of “self ” and “ego” as transitory. In conclusion, I find that Nietzsche’s “eternal return” can be understood as a (...)
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  43. Mark Anderson (2012). On Professor Young, Again. Journal of Nietzsche Studies 43 (2):366-367.
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  44. Mark Anderson (2011). Telling the Same Story of Nietzsche's Life. Journal of Nietzsche Studies 42 (1):105-120.
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  45. R. Lanier Anderson (2013). Love and the Moral Psychology of the Hegelian Nietzsche: Comments on Robert Pippin's Nietzsche, Psychology, and First Philosophy. Journal of Nietzsche Studies 44 (2):158-180.
    In Nietzsche, Psychology, and First Philosophy, Robert Pippin suggests intriguing connections between Nietzsche and the traditional French moralistes, especially Montaigne, Pascal, and La Rochefoucauld. 1 But the point of placing Nietzsche in this company is philosophical, not historical. In contrast to the wide-ranging and detailed historical analyses that have found their place in Pippin’s ongoing history of modernism (Modernism as a Philosophical Problem; Idealism as Modernism: Hegelian Variations), the present book does not focus on repairing our awareness of the French (...)
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  46. R. Lanier Anderson (2006). Nietzsche on Strength and Achieving Individuality. International Studies in Philosophy 38 (3):89-115.
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  47. R. Lanier Anderson (2005). Nietzsche's Will to Power as a Doctrine of the Unity of Science. Angelaki 10 (1):77 – 93.
    (2005). Nietzsche's will to Power as a Doctrine of the Unity of Science. Angelaki: Vol. 10, continental philosophy and the sciences the german traditionissue editor: damian veal, pp. 77-93.
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  48. R. Lanier Anderson (1996). Overcoming Charity: The Case of Maudemarie Clark's: Nietzsche on Truth and Philosophy. Nietzsche-Studien 25:307-341.
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  49. Tiziana Andina (2005). Il Problema Della Percezione Nella Filosofia di Nietzsche. Alboversorio.
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  50. Charles Andler (1909). Le premier système de Nietzsche ou philosophie de l'illusion. Revue de Métaphysique et de Morale 17 (1):52 - 86.
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