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  1. Barry Allen (2003). Another New Nietzsche. History and Theory 42 (3):363–377.
  2. Barry Allen (2002). Banal Utopia or Tragic Recompense?: Positivism, Ecology, and the 'Problem of Science' for Nietzsche. New Nietzsche Studies 5 (1/2):26-41.
  3. John E. Atwell (1990). Reading Nietzsche. Teaching Philosophy 13 (2):177-180.
  4. Alain Badiou (2009). Who is Nietzsche? In Dominiek Hoens, Sigi Jottkandt & Gert Buelens (eds.), Pli. Palgrave Macmillan 1-11.
  5. Paul Cilliers, Tanya de Villiers & Vasti Roodt (2002). The Formation of the Self. Nietzsche and Complexity. South African Journal of Philosophy 21 (1):1-17.
    The purpose of this article is to examine the relationship between the formation of the self and the worldly horizon within which this self achieves its meaning. Our inquiry takes place from two perspectives: the first derived from the Nietzschean analysis of how one becomes what one is; the other from current developments in complexity theory. This two-angled approach opens up different, yet related dimensions of a non-essentialist understanding of the self that is none the less neither arbitrary nor deterministic. (...)
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  6. Manuel Dries (2010). On the Logic of Values. Journal of Nietzsche Studies 39 (1):30-50.
    This article argues that Nietzsche's transvaluation project refers not to a mere inversion or negation of a set of values but, instead, to a different conception of what a value is and how it functions. Traditional values function within a standard logical framework and claim legitimacy and bindingness based on exogenous authority with absolute extension. Nietzsche regards this framework as unnecessarily reductive in its attempted exclusion of contradiction and real opposition among competing values and proposes a nonstandard, dialetheic model of (...)
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  7. Olivier Huot-Beaulieu (2007). Souci, résolution et décision dans le Nietzsche de Heidegger : un examen de l’interprétation arendtienne du tournant. Ithaque 1:91-104.
    Dans La vie de l’esprit, Hannah Arendt propose une interprétation inédite du tournant (Kehre) survenu au sein de la pensée de Martin Heidegger au milieu des années trente. Arendt comprend en effet le tournant comme un événement biographique à situer entre les deux tomes qui regroupent les cours et essais que Heidegger a consacrés à Nietzsche entre 1936 et 1946. Selon elle, souci et Volonté de puissance viendraient à ne faire qu’un dans le premier tome du Nietzsche, alors que Heidegger (...)
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