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  1. David B. Allison (2007). Nietzsche's Life Sentence. New Nietzsche Studies 7 (3-4):141-150.
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  2. 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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  3. Keith Ansell-Pearson (2006). The Eternal Return of the Overhuman: The Weightiest Knowledge and the Abyss of Light. Journal of Nietzsche Studies 30 (1):1-21.
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  4. Charles Bambach (2003). Nietzsehe's Philosophy of the Etemal Recurrence of the Same. New Nietzsche Studies 5 (3/4/1/2):208-213.
  5. Peter Bornedal (2006). Different Kinds of Ecstasy: Review of Three Recent Works on ‚Eternal Recurrence'. [REVIEW] Nietzsche-Studien 35 (1).
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  6. Peter Bornedal (2006). Eternal Recurrence in Inner-Mental-Life. Nietzsche-Studien 35 (1).
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  7. Philippe Gagnon (2011). Nietzsche's Eternal Return of the Same. Twin Cities Review of Political Philosophy 1:25-26.
    In this shorter piece, at the instigation of a former philosophy student, I accepted to contribute alongside two other writers to the "Expert Help" rubric, and attempted to explain the genesis in Nietzsche's mind of the conception of the eternal recurrence. I lay stress on both the internal contradiction that the solitary of Sils-Maria was trying to resolve and the secret desire that this cherished and embraced rather than demonstrated theory be true in the face of conflicting evidence, and I (...)
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  8. Martin Heidegger (1979/1991). Nietzsche. Harpersanfrancisco.
    A landmark discussion between two great thinkers, vital to an understanding of twentieth-century philosophy and intellectual history.
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  9. Nadeem J. Z. Hussain, Eternal Recurrence and Nihilism: Adding Weight to the Unbearable Lightness of Action.
    (Version 2.4) I have argued elsewhere for ascribing an error theory about all normative and evaluative judgements to Nietzsche. Such a nihilism brings with it a puzzle: how could we—or at least the select few of us being addressed by Nietzsche—continue in the face of this nihilism? This is a philosophical puzzle and so, defeasibly, an interpretive puzzle. If there is no theory it would make sense for Nietzsche to have about how the select few could go on, then this (...)
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  10. Wolfgang Müller-Lauter (1998). Nietzsche und Heidegger als nihilistische Denker. Nietzsche-Studien 27 (1).
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  11. Wolfgang Müller-Lauter (1982). Das willenswesen und der übermensch ein beitrag zu heideggers Nietzsche-interpretationen. Nietzsche-Studien 10 (1).
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  12. David Rowe (2012). The Eternal Return of the Same: Nietzsche's "Valueless" Revaluation of All Values. Parrhesia (15):71-86.
    In this paper I argue that Nietzsche should be understood as a “thorough-going nihilist”. Rather than broaching two general projects of destroying current values and constructing new ones, I argue that Nietzsche should be understood only as a destroyer of values. I do this by looking at Nietzsche’s views on nihilism and the role played by Nietzsche’s cyclical view of time, or his doctrine of the eternal recurrence of the same. I provide a typology of nihilisms, as they are found (...)
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  13. Stefan Lorenz Sorgner (2007). Metaphysics Without Truth: On the Importance of Consistency Within Nietzsche's Philosophy. Marquette University Press.
  14. Robert D. Stolorow (2010). Heidegger's Nietzsche, the Doctrine of Eternal Return, and the Phenomenology of Human Finitude. Journal of Phenomenological Psychology 41 (1):106-114.
    Nietzsche’s doctrine of the eternal return of the same, seen through the lens of Heidegger’s interpretation, captures the groundlessness of existence in a technological world devoid of normative significance. The author contends that the temporality depicted poetically in the thought of eternal return is the traumatic temporality of human finitude, to which Nietzsche was exposed at the age of 4 when the death of his father shattered his world. Nietzsche’s metaphysical position is seen as a metaphorical window into the phenomenology (...)
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