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  1. Stefano G. Azzarà, Paolo Ercolani, Emanuela Susca & Domenico Losurdo (eds.) (2011). Dialettica, Storia E Conflitto: Il Proprio Tempo Appreso Nel Pensiero: Festschrift in Onore di Domenico Losurdo: Vii Congresso Internazionale, Urbino, Palazzo Albani, 18-20 Novembre 2011. [REVIEW] La Scuola di Pitagora.
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  2. James Conant (2006). The Dialectic of Perspectivism, II. SATS: Northern European Journal of Philosophy 7 (1):6-57.
    As we have seen, the crucial step in Nietzsche’s argument for his early doctrine is summed by in the following remark: ‘If we are forced to comprehend all things only under these forms, then it ceases to be amazing that in all things we actually comprehend nothing but these forms’ (1979, pp. 87–8). Before eventually learning to be suspicious of it, Nietzsche spends a good deal of time wondering instead what it would mean to live with the conclusion that (what (...)
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  3. Carl B. Sachs (2011). What Is To Be Overcome? Nietzsche, Carnap, and Modernism as the Overcoming of Metaphysic. History of Philosophy Quarterly 28 (3):303-318..
    I examine why Carnap ended his "The Overcoming of Metaphysics" with admiration for Nietzsche, and contextualize his admiration for Nietzsche within their shared commitment to 'modernism.' I show that Carnap's modernism helps explain his enthusiasm for symbolic logic and his attitude towards metaphysics.
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  4. Richard Schacht (1976). Truth and Value in Nietzsche: A Study of His Metaethics and Epistemology. Journal of the History of Philosophy 14 (4):490-494.
  5. Gregor Schiemann (2014). Nietzsche und die Wahrheitsgewissheitsverluste im Anbruch der Moderne. In H. Heit & L. Heller (eds.), Handbuch. Nietzsche und die Wissenschaften. De Gruyter 46-75.
    Im ersten Teil verorte ich den historischen Kontext des Umbruchprozesses der Wissenschaft des 19. Jahrhunderts im Hinblick auf die Physik. Vom Beginn der Neuzeit bis weit ins 20. Jahrhundert hinein war die Physik die Leitwissenschaft in den Naturwissenschaften. Der Wandlungsprozess der auf sie bezogenen Wissenschaftsauffassungen setzt im 19. Jahrhundert bislang unangetastete, von der Antike herrührende Geltungsansprüche außer Kraft. Im zweiten Teil vergleiche ich Nietzsches Charakterisierung der Wissenschaften exemplarisch mit der von Hermann von Helmholtz. Helmholtz kann als ein herausragender Vertreter der (...)
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Nietzsche: Metaphysics
  1. Harold Alderman (1972). Nietzsche's Masks. International Philosophical Quarterly 12 (3):365-388.
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  2. David B. Allison (ed.) (1977). The New Nietzsche: Contemporary Styles of Interpretation. MIT Press.
    The fifteen essays, written by such eminent scholars as Derrida, Heidegger, Deleuze, Klossowski, and Blanchot, focus on the Nietzschean concepts of the Will to ...
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Nietzsche: Will to Power
  1. R. Lanier Anderson (2012). The Will to Power in Science and Philosophy. In Helmut Heit, Günter Abel & Marco Brusotti (eds.), Nietzsches Wissenschaftsphilosophie. De Gruyter
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  2. Ciano Aydin (2007). Nietzsche on Reality as Will to Power: Toward an "Organization–Struggle" Model. Journal of Nietzsche Studies 33 (1):25-48.
  3. Tom Bailey (2003). Nietzsche: His Philosophy of Contradictions and the Contradictions of His Philosophy (Review). Journal of Nietzsche Studies 25 (1):95-100.
  4. Charles Bambach (2013). Nietzsche and Antiquity: His Reaction and Response to the Classical Tradition Ed. By Paul Bishop (Review). Journal of Nietzsche Studies 44 (1):113-115.
    The hermeneutic thicket surrounding the question of Nietzsche and the Greeks is both dense and forbidding. Every attempt to pose this question confronts a wide range of difficult issues. Who is “Nietzsche”? Which “Greeks”? What range of concerns? methods? disciplinary boundaries? How to think the relation between the early Nietzsche of the Basel years and the later Nietzsche post-Zarathustra? Where to turn for help in working through the palimpsest of interpretations that have formed the Nietzschebild in our time? To simply (...)
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  5. Charles Bambach (2003). Nietzsehe's Philosophy of the Etemal Recurrence of the Same. New Nietzsche Studies 5 (3/4/1/2):208-213.
  6. Frank Chouraqui (2013). Originary Dehiscence: An Invitation to Explore the Resonances Between the Philosophies of Nietzsche and Merleau-Ponty. In Christine Daigle & Élodie Boublil (eds.), Nietzsche and Phenomenology: Power, Life, Subjectivity. Indiana University Press 177-194.
    This paper seeks to provide a basis for a fruitful correspondence between the projects of Nietzsche and Merleau-Ponty. It argues that both philosophers are committed to an ontology of relation and they both regards any terms to these relations as being hypostases of a horizontal movement. This commits them to very parallel views of history, politics, and perception.
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  7. Martin Heidegger (1979). Nietzsche. Harpersanfrancisco.
    A landmark discussion between two great thinkers, vital to an understanding of twentieth-century philosophy and intellectual history.
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  8. Erman Kaplama (2016). The Cosmological Aesthetic Worldview in Van Gogh’s Late Landscape Paintings. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):218-237.
    Some artworks are called sublime because of their capacity to move human imagination in a different way than the experience of beauty. The following discussion explores how Van Gogh’s The Starry Night along with some of his other late landscape paintings accomplish this peculiar movement of imagination thus qualifying as sublime artworks. These artworks constitute examples of the higher aesthetic principles and must be judged according to the cosmological-aesthetic criteria for they manage to generate a transition between ethos and phusis (...)
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  9. Erman Kaplama (2014). Cosmological Aesthetics Through the Kantian Sublime and Nietzschean Dionysian. UPA, Rowman & Littlefield.
    This book is founded on a close reading of Kant’s Opus Postumum in order both to explore the essential motivation that drove Kant to write a last comprehensive magnum opus and, by doing so, to show the essential link between his aesthetics and the idea of Übergang, the title of this last work. For this work contains not only his dynamical theory of matter defining motion as preliminary to the notions of space and time, and the advanced version of his (...)
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  10. Erman Kaplama (2010). Introduction to Cosmological Aesthetics: The Kantian Sublime and Nietzschean Dionysian. International Journal of the Humanities 8 (2):69-84.
    This paper is founded on a close reading of Kant’s Opus Postumum in order both to explore the essential motivation that drove Kant to write a last comprehensive magnum opus and, by doing so, to show the essential link between his aesthetics and the idea of Übergang, the title of this last work. For this work contains not only his dynamical theory of matter defining motion as preliminary to the notions of space and time, and the advanced version of his (...)
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  11. Donovan Miyasaki (2016). Feeling, Not Freedom: Nietzsche Against Agency. Journal of Nietzsche Studies 47 (2):256-274.
    Despite his rejection of the metaphysical conception of freedom of the will, Nietzsche frequently makes positive use of the language of freedom, autonomy, self-mastery, self-overcoming, and creativity when describing his normative project of enhancing humanity through the promotion of its highest types. A number of interpreters have been misled by such language to conclude that Nietzsche accepts some version of compatibilism, holding a theory of natural causality that excludes metaphysical or “libertarian” freedom of the will, while endorsing morally substantial alternative (...)
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  12. Thomas Mormann (2015). Moritz Schlicks Vorlesungen über Nietzsche und Schopenhauer. [REVIEW] Journal of General Philosophy of Science 46 (2): 419 - 423.
  13. Wolfgang Müller-Lauter (1982). Das willenswesen und der übermensch ein beitrag zu heideggers Nietzsche-interpretationen. Nietzsche-Studien 10 (1):132.
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  14. Wolfgang Müller-Lauter (1974). Nietzsches lehre vom willen zur macht. Nietzsche-Studien 3 (1):1.
  15. Tammy Nyden (1998). Salvation in a Naturalized World: The Role of the Will and Intellect in the Philosophies of Nietzsche and Spinoza. NASS (North American Spinoza Society) Monograph 7:17-31.
  16. Justin Remhof (forthcoming). Defending Nietzsche's Constructivism About Objects. European Journal of Philosophy.
    Nietzsche appears to adopt a radical Kantian view of objects called constructivism, which holds that the existence of all objects depends essentially on our practices. This essay provides a new reconstruction of Nietzsche’s argument for constructivism and responds to five pressing objections to reading Nietzsche as a constructivist that have not been addressed by commentators defending constructivist interpretations of Nietzsche.
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  17. 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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  18. Ivan Soll (1986). The Hopelessness of Hedonism and the Will to Power. International Studies in Philosophy 18 (2):97-112.
  19. Stefan Lorenz Sorgner (2007). Metaphysics Without Truth: On the Importance of Consistency Within Nietzsche's Philosophy. Marquette University Press.
  20. Arnold Zuboff (1980). Nietzsche and Eternal Recurrence. In Robert C. Solomon (ed.), Nietzsche: A Collection of Critical Essays. 343-357.
    I critically examine Nietzsche’s argument in The Will to Power that all the detailed events of the world are repeating infinite times (on account of the merely finite possible arrangements of forces that constitute the world and the inevitability with which any arrangement of force must bring about its successors). Nietzsche celebrated this recurrence because of the power of belief in it to bring about a revaluation of values focused wholly on the value of one’s endlessly repeating life. Belief in (...)
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Nietzsche: Eternal Recurrence
  1. David B. Allison (2007). Nietzsche's Life Sentence. New Nietzsche Studies 7 (3-4):141-150.
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  2. Thomas J. J. Altizer (1994). Nietzsche and Asian Thought. International Studies in Philosophy 26 (1):130-131.
  3. 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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  4. 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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  5. Charles Bambach (2003). Nietzsehe's Philosophy of the Etemal Recurrence of the Same. New Nietzsche Studies 5 (3/4/1/2):208-213.
  6. Nandita Biswas Mellamphy (2011). The Three Stigmata of Friedrich Nietzsche: Political Physiology in the Age of Nihilism. Palgrave Macmillan.
  7. Peter Bornedal (2006). Different Kinds of Ecstasy: Review of Three Recent Works on ‚Eternal Recurrence'. [REVIEW] Nietzsche-Studien 35 (1):343-356.
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  8. Peter Bornedal (2006). Eternal Recurrence in Inner-Mental-Life. Nietzsche-Studien 35 (1):104-165.
    The essay introduces an interpretation of Nietzsche's Eternal-Recurrence-Thought distinct from traditional 'cosmological' as well as 'ethical' interpretations. The interpretation suggests that eternal recurrence is a conceptualization of intellectual and volitional processes. External recurrence is understood as a concept articulating peculiarities about mental processes related to knowledge and pleasure.Der Aufsatz stellt ein Interpretation von Nietzsches Gedanken der Ewigen Wiederkunft vor, die weder 'kosmologisch' noch 'ethisch' sein möchte. Diese Interpretation hält die Ewige Wiederkunft für eine Konzeptualisierung von Verstandes- und Willensakten. Der Begriff (...)
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  9. 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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  10. Martin Heidegger (1979). Nietzsche. Harpersanfrancisco.
    A landmark discussion between two great thinkers, vital to an understanding of twentieth-century philosophy and intellectual history.
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  11. 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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  12. Erman Kaplama (2016). The Cosmological Aesthetic Worldview in Van Gogh’s Late Landscape Paintings. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):218-237.
    Some artworks are called sublime because of their capacity to move human imagination in a different way than the experience of beauty. The following discussion explores how Van Gogh’s The Starry Night along with some of his other late landscape paintings accomplish this peculiar movement of imagination thus qualifying as sublime artworks. These artworks constitute examples of the higher aesthetic principles and must be judged according to the cosmological-aesthetic criteria for they manage to generate a transition between ethos and phusis (...)
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  13. Erman Kaplama (2014). Cosmological Aesthetics Through the Kantian Sublime and Nietzschean Dionysian. UPA, Rowman & Littlefield.
    This book is founded on a close reading of Kant’s Opus Postumum in order both to explore the essential motivation that drove Kant to write a last comprehensive magnum opus and, by doing so, to show the essential link between his aesthetics and the idea of Übergang, the title of this last work. For this work contains not only his dynamical theory of matter defining motion as preliminary to the notions of space and time, and the advanced version of his (...)
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  14. Erman Kaplama (2010). Introduction to Cosmological Aesthetics: The Kantian Sublime and Nietzschean Dionysian. International Journal of the Humanities 8 (2):69-84.
    This paper is founded on a close reading of Kant’s Opus Postumum in order both to explore the essential motivation that drove Kant to write a last comprehensive magnum opus and, by doing so, to show the essential link between his aesthetics and the idea of Übergang, the title of this last work. For this work contains not only his dynamical theory of matter defining motion as preliminary to the notions of space and time, and the advanced version of his (...)
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  15. John Krummel (1996). The Eternal Recurrence of the Same as the Gift of Difference: Naming the Enigma, the Enigma of Names. PoMo Magazine 2 (1):31-46.
    Published in PoMo Magazine vol. 2, nr. 1 (Spring/Summer 1996) during my years as a grad student at the New School. I examine Nietzsche's presentation of the eternal recurrence, and discuss its interpretations by Heidegger, Bataille, Derrida, Klossowski, Stambaugh, and Vattimo. I will be returning to Nietzsche in the future.
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  16. Wolfgang Müller-Lauter (1998). Nietzsche und Heidegger als nihilistische Denker. Nietzsche-Studien 27 (1):52-81.
  17. Wolfgang Müller-Lauter (1982). Das willenswesen und der übermensch ein beitrag zu heideggers Nietzsche-interpretationen. Nietzsche-Studien 10 (1):132.
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  18. 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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  19. Stefan Lorenz Sorgner (2007). Metaphysics Without Truth: On the Importance of Consistency Within Nietzsche's Philosophy. Marquette University Press.
  20. 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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  21. Robert D. Stolorow & George E. Atwood (2013). The Tragic and the Metaphysical in Philosophy and Psychoanalysis. The Psychoanalytic Review 100 (3):405-421.
    This article elaborates a claim, first introduced by Wilhelm Dilthey, that metaphysics represents an illusory flight from the tragedy of human finitude. Metaphysics, of which psychoanalytic metapsychologies are a form, transforms the unbearable fragility and transience of all things human into an enduring, permanent, changeless reality, an illusory world of eternal truths. Three “clinical cases” illustrate this thesis in the work and lives of a philosopher and two psychoanalytic theorists: Friedrich Nietzsche and his metaphysical doctrine of the eternal return of (...)
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  22. Gabriel Zamosc (2015). Life, Death, and Eternal Recurrence in Nietzsche's Zarathustra. The Agonist 8 (1&2).
    -/- This paper offers a preliminary interpretation of Nietzsche’s doctrine of Eternal Recurrence, according to which the doctrine constitutes a parable that, speaking of what is permanent in life, praises and justifies all that is impermanent. What is permanent, what always recurs, is the will to power or to self-overcoming that is the fundamental engine of all life. The operating mechanism of such a will consists in prompting the living to undergo transformations or transitory deaths, after which this fundamental engine (...)
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  23. Arnold Zuboff (1980). Nietzsche and Eternal Recurrence. In Robert C. Solomon (ed.), Nietzsche: A Collection of Critical Essays. 343-357.
    I critically examine Nietzsche’s argument in The Will to Power that all the detailed events of the world are repeating infinite times (on account of the merely finite possible arrangements of forces that constitute the world and the inevitability with which any arrangement of force must bring about its successors). Nietzsche celebrated this recurrence because of the power of belief in it to bring about a revaluation of values focused wholly on the value of one’s endlessly repeating life. Belief in (...)
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