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  1. Panos D. Alexakos (1993). Nietzsche On Truth and Philosophy. International Philosophical Quarterly 33 (1):127-128.
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  2. Mark Alfano (2013). The Most Agreeable of All Vices: Nietzsche as Virtue Epistemologist. British Journal for the History of Philosophy 21 (4):767-790.
    It’s been argued with some justice by commentators from Walter Kaufmann to Thomas Hurka that Nietzsche’s positive ethical position is best understood as a variety of virtue theory – in particular, as a brand of perfectionism. For Nietzsche, value flows from character. Less attention has been paid, however, to the details of the virtues he identifies for himself and his type. This neglect, along with Nietzsche’s frequent irony and non-standard usage, has obscured the fact that almost all the virtues he (...)
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  3. R. Lanier Anderson (2005). Nietzsche on Truth, Illusion, and Redemption. European Journal of Philosophy 13 (2):185–225.
  4. R. Lanier Anderson (1998). Truth and Objectivity in Perspectivism. Synthese 115 (1):1-32.
    I investigate the consequences of Nietzsche's perspectivism for notions of truth and objectivity, and show how the metaphor of visual perspective motivates an epistemology that avoids self-referential difficulties. Perspectivism's claim that every view is only one view, applied to itself, is often supposed to preclude the perspectivist's ability to offer reasons for her epistemology. Nietzsche's arguments for perspectivism depend on “internal reasons”, which have force not only in their own perspective, but also within the standards of alternative perspectives. Internal reasons (...)
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  5. John E. Atwell (1981). Nietzsche's Perspectivism. Southern Journal of Philosophy 19 (2):157-170.
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  6. Luis M. Augusto (2005). Who's Afraid of Idealism? University Press of America.
    In Who's Afraid of Idealism? the philosophical concept of idealism, the extent to which reality is mind-made, is examined in new light. Author Luis M. Augusto explores epistemological idealism, at the source of all other kinds of idealism, from the viewpoints of Immanuel Kant and Friedrich Nietzsche, two philosophers who spent a large part of their lives denigrating the very concept. Working from Kant and Nietzsche's viewpoints that idealism was a scandal to philosophy and the cause of nihilism, Augusto evaluates (...)
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  7. Rebecca Bamford (2013). Nietzsche and the Ancient Skeptical Tradition. Journal of the History of Philosophy 51 (1):138-140.
    Jessica Berry provides the first detailed analysis of whether, and in what sense, Nietzsche was a skeptic (5). Exploring the affinity between Nietzsche’s work and Pyrrhonism in six main chapters, Berry differentiates between modern skepticism, understood as epistemological pessimism or nihilism (33), and Pyrrhonian skepticism as a commitment to continuing inquiry, based on the equipollence of arguments, “roughly equal persuasive weight for and against just about any claim,” and epochē, suspension of judgment (36–37). Berry shows that Nietzsche appreciated this distinction (...)
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  8. Jessica Berry (2011). Nietzsche and the Ancient Skeptical Tradition. Oxford University Press.
    Introduction : reading Nietzsche skeptically -- Nietzsche and the Pyrrhonian tradition -- Skepticism in Nietzsche's early work : the case of "on truth and lie" -- The question of Nietzsche's "naturalism" -- Perspectivism and Ephexis in interpretation -- Skepticism and health -- Skepticism as immoralism.
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  9. Jessica N. Berry (2006). Skepticism in Nietzsche's Earliest Work. International Studies in Philosophy 38 (3):33-48.
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  10. Aryeh Botwinick (1997). Skepticism, Belief, and the Modern: Maimonides to Nietzsche. Cornell University Press.
  11. James P. Cadello (1991). Nietzsche's Radical Hermeneutical Epistemology. International Studies in Philosophy 23 (2):119-128.
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  12. Maudemarie Clark (1990). Nietzsche on Truth and Philosophy. Cambridge University Press.
    Friedrich Nietzsche haunts the modern world. His elusive writings with their characteristic combination of trenchant analysis of the modern predicament and suggestive but ambiguous proposals for dealing with it have fascinated generations of artists, scholars, critics, philosophers, and ordinary readers. Maudemarie Clark's highly original study gives a lucid and penetrating analytical account of all the central topics of Nietzsche's epistemology and metaphysics, including his views on truth and language, his perspectivism, and his doctrines of the will-to-power and the eternal recurrence. (...)
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  13. Maudemarie Clark (1986). Nietzsche's Perspectivist Rhetoric. International Studies in Philosophy 18 (2):35-43.
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  14. Daniel W. Conway (1992). Nietzsche on Truth and Philosophy. Review of Metaphysics 46 (1):146-148.
  15. Christoph Cox (1997). The "Subject" of Nietzsche's Perspectivism. Journal of the History of Philosophy 35 (2):269-291.
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  16. Tsarina Doyle (2009). Nietzsche on Epistemology and Metaphysics: The World in View. Edinburgh University Press.
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  17. Tsarina Doyle (2001). Nietzsche's Perspectivism. International Philosophical Quarterly 41 (2):249-250.
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  18. Pietro Gori (2012). Nietzsche as Phenomenalist? In Marco Brusotti, Günter Abel & Helmut Heit (eds.), Nietzsches Wissenschaftsphilosophie. deGruyter.
    During the second decade of the 20th century Hans Kleinpeter, an Austrian scholar devoted to the development of the modern science, published some brief papers on Nietzsche’s thought. Kleinpeter has been one of the main upholders of Mach’s epistemology and probably the first who connected his ideas with the philosophy of Nietzsche. In his book on Der Phänomenalismus (1913) he described a new world view that arose in the 19th century, a perspective that ‒ according to him ‒ completely contrasted (...)
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  19. Pietro Gori (2009). The Usefulness of Substances. Knowledge, Science and Metaphysics in Nietzsche and Mach. Nietzsche Studien 38:111-155.
    In this paper I discuss the role played by Ernst Mach on Nietzsche’s thought. Starting from the contents of his Beiträge zur Analyse der Empfindungen, I’ll show the close similarities between their view on both human knowledge and the scientific world description. In his writing on science Nietzsche shares Mach’s critique to the 19th century mechanism and its metaphysical ground, as much as his way of defining the substantial notions such as matter, ego and free will. Moreover, my investigation will (...)
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  20. Jean Grondin (2011). Must Nietzsche Be Incorporated Into Hermeneutics? Some Reasons for a Little Resistance. Iris. European Journal of Philosophy and Public Debate 2 (3):105-122.
    The question of Nietzsche's place in hermeneutics raises many questions: can Nietzsche's thought itself be characterized as "hermeneutical" and to what extent, given that hermeneutics was only developed as such after him? Can and should hermeneutics, which until recently did not take his thought much into account, incorporate Nietzsche's thought as a whole? Whereas a mutual fecundation will always be fruitful, this paper argues that one should resist a simple integration of Nietzsche into hermeneutics in light of their different understandings (...)
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  21. Steven D. Hales & Rex Welshon (2000). Nietzsche's Perspectivism. University of Illinois Press.
    In "Nietzsche's Perspectivism", Steven Hales and Rex Welshon offer an analytic approach to Nietzsche's important idea that truth is perspectival. Drawing on Nietzsche's entire published corpus, along with manuscripts he never saw to press, they assess the different perspectivisms at work in Nietzsche's views with regard to truth, logic, causality, knowledge, consciousness, and the self. They also examine Nietzsche's perspectivist ontology of power and the attendant claims that substances and subjects are illusory while forces and alliances of power constitute the (...)
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  22. Steven D. Hales & Rex Welshon (1999). Nietzsche, Perspectivism, and Mental Health. Philosophy, Psychiatry, Psychology 6 (3):173-177.
    This paper is a response to Ronald Lehrer's "Perspectivism and Psychodynamic Psychotherapy". Lehrer treats Nietzsche as promoting only a modest perspectivism according to which different cognitive strategies triangulate the truth. We argue that Nietzsche's perspectivism is much more radical, and defensible, than Lehrer admits. We also suggest that Nietzsche's bundle theory of the self has important implications for psychotherapy and the concept of mental health. According to this theory, the self is an aggregate of ever-changing drives and affects. The conditions (...)
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  23. Steven D. Hales & Rex Welshon (1994). Truth, Paradox, and Nietzschean Perspectivism. History of Philosophy Quarterly 11 (1):101-119.
    We argue that Nietzsche's interest in truth is more than merely a critical one. He criticizes one historically prominent conception of truth while proposing his own theory, called "perspectivism". However, Nietzsche's truth perspectivism appears to face a self-referential paradox, which is explored in detail. We argue that no commentator has yet solved this puzzle, and then provide our own solution. This solution, which depends upon distinguishing between weak and strong perspectivism while promoting the former, supplies Nietzsche with a consistent truth (...)
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  24. Michael Hodges (1986). Comments on “Nietzsche's Perspectivist Rhetoric”. International Studies in Philosophy 18 (2):45-48.
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  25. Philip J. Kain (1983). Nietzsche, Skepticism, and Eternal Recurrence. Canadian Journal of Philosophy 13 (3):365 - 387.
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  26. Paul Katsafanas (2012). Nietzsche on Agency and Self-Ignorance. Journal of Nietzsche Studies 43 (1):5-17.
    Nietzsche frequently claims that agents are in some sense ignorant of their own actions. In this conference paper, I ask two questions: what exactly does Nietzsche mean by this claim, and how would the truth of this claim affect philosophical models of agency? I argue that Nietzsche's claim about self-ignorance is intended to draw attention to the fact that there are influences upon reflective episodes of choice that have three features. First, these influences are pervasive, occurring in every episode of (...)
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  27. Cynthia Kaufman (1998). Knowledge as Masculine Heroism or Embodied Perception: Knowledge, Will, and Desire in Nietzsche. Hypatia 13 (4):63 - 87.
    Two distinct doctrines of the will operate in Nietzsche. On one, each person has a will that grows out of their engagement with life. This view can be the basis for a feminist epistemology. On the other, the will must be stimulated through the creation of unattainable goals and games of seduction. This view of the will is misogynist, as it posits a self that must constitute for itself a dominated and silenced other.
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  28. Wayne Klein (1993). Nietzsche on Truth and Philosophy, by Maudemarie Clark. Graduate Faculty Philosophy Journal 16 (1):259-275.
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  29. Brian Leiter (1993). Nietzsche on Truth and Philosophy (Review). Journal of the History of Philosophy 31 (1):148-150.
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  30. Brian Lightbody (2010). Nietzsche, Perspectivism, Anti-Realism: An Inconsistent Triad. The European Legacy 15 (4):425-438.
    “Philosophical perspectivism” is surely one of Nietzsche's most important insights regarding the limits of human knowledge. However, the perspectivist thesis combined with a minimal realist metaphysical position produces what Brian Leiter calls the 'Received View': an epistemologically incoherent misinterpretation of Nietzsche which pervades the secondary literature. In order to salvage the thesis of perspectivism, Leiter argues that we must commit Nietzsche to an anti-realist metaphysical position. I argue that Leiter's proposed solution is (1) epistemically weak, and (2) inconsistent with much (...)
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  31. Justin Marquis (2012). Contra Leiter's Anti-Skeptical Interpretation of Nietzsche's Perspectivism. Croatian Journal of Philosophy 12 (1):69-75.
    Nietzsche, in his work On the Genealogy of Morals, argues that human cognition is analogous in certain significant respects to the perspectival nature of optical vision. Because of this analogy, his account of human cognition is often referred to as perspectivism. Brian Leiter argues that Nietzsche’s use of this optical perspective metaphor undermines interpretations that take perspectivism to have radically skeptical implications. In this paper, I examine Leiter’s argument and show that the considerations he raises based on the optical perspective (...)
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  32. Willard Mittelman (1984). Perspectivism, Becoming, and Truth in Nietzsche. International Studies in Philosophy 16 (2):3-22.
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  33. Shoshana Ronen (2001). Nietzsche and Wittgenstein: On Truth, Perspectivism, and Certainty. Dialogue and Universalism 11 (5-6):97-116.
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  34. David Schenck (1985). Merleau-Ponty on Perspectivism, with References to Nietzsche. Philosophy and Phenomenological Research 46 (2):307-314.
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  35. Alan D. Schrift (1985). Language, Metaphor, Rhetoric: Nietzsche's Deconstruction of Epistemology. Journal of the History of Philosophy 23 (3):371-395.
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  36. William R. Schroeder (2009). Book Reviews:Nietzsche's Political Skepticism. [REVIEW] Ethics 119 (2):390-394.
  37. Christoph Schuringa (2013). Nietzsche and the Unfolding of Mind. Nietzscheforschung 20 (1).
  38. David Simpson (2012). Truth, Perspectivism, and Philosophy. eLogos 2012 (2):1-17.
    In Nietzsche’s later work the problem of the possibility of philosophy presents a significant interpretative and practical dilemma. Nietzsche attempts to undermine the idea of the absolute, as a source of value, meaning and truth, and to tease out the traces of this idea in our philosophising. He is thus one of those who has given us the means to complete the Kantian project of moving beyond metaphysical realism and a representational understanding of meaning. However, along with the gift comes (...)
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  39. Roderick M. Stewart (1986). Nietzsche's Perspectivism and the Autonomy of the Master Type. Noûs 20 (3):371-389.
  40. Tracy B. Strong (1985). Text and Pretexts: Reflections on Perspectivism in Nietzsche. Political Theory 13 (2):164-182.
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  41. Nick Trakakis (2006). Nietzsche's Perspectivism and Problems of Self-Refutation. International Philosophical Quarterly 46 (1):91-110.
    Nietzsche’s perspectivism has aroused the perplexity of many a recent commentator, not least because of the doctrine’s apparent self-refuting character. If, as Nietzsche holds, there are no facts but only interpretations, then how are we to understand this claim itself? Nietzsche’s perspectivism must be construed either as a fact or as one further interpretation—but in the former case the doctrine is clearly self-refuting, while in the latter case any reasons or arguments one may have in support of one’s perspective are (...)
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  42. Joseph Ward (2011). Nietzsche on Epistemology and Metaphysics: The World in View. International Journal of Philosophical Studies 19 (4):628 - 633.
    International Journal of Philosophical Studies, Volume 19, Issue 4, Page 628-633, October 2011.
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  43. Robert C. Welshon (1996). Nietzsche's Perspectivist Ontology. International Studies in Philosophy 28 (3):77-98.
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  44. Robert C. Welshon (1994). Nietzsche on Truth and Philosophy. Philosophy and Phenomenological Research 54 (1):229-233.
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  45. John T. Wilcox (1994). Nietzsche on Truth and Philosophy. International Studies in Philosophy 26 (1):103-104.
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  46. John T. Wilcox (1983). Nietzsche's Epistemology. International Studies in Philosophy 15 (2):67-77.
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