This category needs an editor. We encourage you to help if you are qualified.
Volunteer, or read more about what this involves.
Related categories
Siblings:
11 found
Search inside:
(import / add options)   Order:
  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. Diogo Bogéa (2016). Metafísica da vontade, metafísica do impossível: A dimensão pulsional como terceiro excluído. Dissertation, PUC-Rio
    Is it possible a thought that resists the temptation of an absolute basis, but also to unbridled fury calculator machination? It is also possible that a thought is put in a position to understand and also to position itself critically in relation to both nostalgic fundamentalisms, and to pure effectiveness and productivity that technoscience imposes on us? It is possible, after all, to distance itself from traditional metaphysics without falling back into naivety "anti-metaphysical" definitive and safe overcome? Is it still (...)
    Remove from this list  
    Translate
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  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.
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  7. 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. (...)
    Remove from this list   Direct download (8 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  8. 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 (...)
    Remove from this list   Direct download (11 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  9. 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 (...)
    Remove from this list  
    Translate
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  10. 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 (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  11. Mattia Riccardi (forthcoming). Nietzsche on Free Will. In Griffith, N. Levy & K. Timpe (eds.), Routledge Companion to Free Will. Routledge