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  1. Ruth Abbey (1999). Circles, Ladders and Stars: Nietzsche on Friendship. Critical Review of International Social and Political Philosophy 2 (4):50-73.
    One of the major purposes of this article is to show that friendship was one of Nietzsche's central concerns and that he shared Aristotle's belief that it takes higher and lower forms. Yet Nietzsche's interest in friendship is overlooked in much of the secondary literature. An important reason for this is that this interest is most evident in the works of his middle period, and these tend to be neglected in commentaries on Nietzsche. In the works of the middle period, (...)
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  2. Gerald Abraham (1933). Nietzsche. New York, the Macmillan Company.
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  3. Christa Davis Acampora (2011). From the Executive Editor. Journal of Nietzsche Studies 42 (1):3-3.
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  4. Christa Davis Acampora (2007). Letter From the Editor. Journal of Nietzsche Studies 33 (1):3-4.
    Dear Readers,With this issue, the Journal of Nietzsche Studies buries its twentieth year and continues to strive to be a resource and standard-bearer for Nietzsche scholarship. Its contents reflect this mission and commitment, as readers will find articles that engage a host of important topics, contemporary research, and on-going controversies; an abundance of reviews of recent scholarship; and important philological work.I am pleased to announce several changes. The first two stem from enhancements in our use of technology to present and (...)
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  5. Ilsup Ahn (2010). The Genealogy of Debt and the Phenomenology of Forgiveness: Nietzsche, Marion, and Derrida on the Meaning of Thepeculiar Phenomenon. Heythrop Journal 51 (3):454-470.
  6. Harold Alderman (1980). Nietzsche, Volume I. Southwestern Journal of Philosophy 11 (3):165-167.
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  7. Mark Alfano (2010). The Tenacity of the Intentional Prior to the Genealogy. Journal of Nietzsche Studies 40:29-46.
    I have argued elsewhere that the psychological aspects of Nietzsche’s later works are best understood from a psychodynamic point of view. Nietzsche holds a view I dubbed the tenacity of the intentional (T): when an intentional state loses its object, a new object replaces the original; the state does not disappear entirely. In this essay I amend and clarify (T) to (T``): When an intentional state with a sub-propositional object loses its object, the affective component of the state persists without (...)
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  8. Robert E. Allinson (1986). Having Your Cake and Eating It, Too: Evaluation and Trans-Evaluation in Chuang Tzu and Nietzsche. Journal of Chinese Philosophy 13 (4):429-443.
  9. David B. Allison (2005). Who is Zarathustra's Nietzsche? New Nietzsche Studies 6 (3/4/1/2):1-11.
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  10. David B. Allison (ed.) (1977/1985). 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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  11. Ian Almond (2010). History of Islam in German Thought From Leibniz to Nietzsche. Routledge.
    Introduction -- Leibniz, historicism, and the plague of Islam -- Kant, Islam, and the preservation of boundaries -- Herder's Arab fantasies -- Keeping the Turks out of islam : Goethe's Ottoman plan -- Friedrich Schlegel and the emptying of Islam -- Hegel and the disappearance of Islam -- Marx the Moor -- Nietzsche's peace with Islam.
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  12. Nimrod Aloni (1989). The Three Pedagogical Dimensions of Nietzsche's Philosophy. Educational Theory 39 (4):301-306.
    In this article i present nietzsche as a counternihilistic philosopher-educator and argue that the guiding principle of his philosophy is the exploration of cultural conditions and ways of life that could lift man to higher modes of existence. i have organized the pedagogical elements of his works in terms of aim, groundwork, and example: "aiming" to liberate humanity from the state of nihilism toward healthier and nobler modes of existence, "groundwork" that is manifested in his pedagogical anthropology, and the "example" (...)
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  13. Nicole Anderson (2003). The Ethical Possibilities of the Subject as Play: In Nietzsche and Derrida. Journal of Nietzsche Studies 26 (1):79-90.
  14. Edward Andrew (1975). A Note on the Unity of Theory and Practice in Marx and Nietzsche. Political Theory 3 (3):305-316.
  15. Sabine Appel (2011). Friedrich Nietzsche: Wanderer Und Freier Geist. C.H. Beck.
  16. Paul-Laurent Assoun (2000). Freud and Nietzsche. Distributed in the U.S. By Transaction Publishers.
    Many of the leading Freudian analysts, including in the early days, Jung, Adler, Reich and Rank, attempted to link the writings of Nietzsche with the clinical ...
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  17. John E. Atwell (1990). Reading Nietzsche. Teaching Philosophy 13 (2):177-180.
  18. H. W. Bähr (1973). Nietzsche Studies. International Year-Book of Nietzsche Studies, Vol. I. Philosophy and History 6 (2):158-159.
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  19. Konrad Banicki (2012). Review of Jonardon Ganeri & Clare Carlisle (Eds.), Philosophy as Therapeia. [REVIEW] Philosophy in Review 32 (1):4.
  20. Ernst Behler (1996). Vico and Nietzsche. New Vico Studies 14:65-73.
  21. Ernst Behler (1995). Nietzsche's Study of Greek Rhetoric. Research in Phenomenology 25 (1):3-26.
  22. James Collins (1976). "Nietzsche's View of Socrates," by Werner J. Dannhauser; and "Nietzsche-Studien." Volume 2. Modern Schoolman 53 (4):409-411.
  23. Christoph Cox (1998). Nietzsche's Heraclitus and the Doctrine of Becoming. International Studies in Philosophy 30 (3):49-63.
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  24. Thomas S. Engeman (1977). Nietzsche's View of Socrates (Review). Journal of the History of Philosophy 15 (1):118-119.
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  25. J. S. G. (1975). Nietzsche's View of Socrates. Review of Metaphysics 29 (1):133-133.
  26. Pietro Gori (2014). Nietzsche and Mechanism. On the Use of History for Science. In Helmut Heit & Lisa Heller (eds.), Handbuch Nietzsche und die Wissenschaften. de Gruyter. 119-137.
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  27. Pietro Gori (2013). Nietzsche on Truth: A Pragmatic View? In Renate Reschke (ed.), Wirklich. Wirklichkeit. Wirklichkeiten? Friedrich Nietzsche über 'wahre' und 'scheinbare' Welten, Nietzscheforschung Bd. 20. Akademie Verlag.
    In this paper I deal with Nietzsche's theory of knowledge in the context of 19th century epistemology. In particular, I argue that, even though Nietzsche shows the ontological lack of content of truths (both on the theoretic and on the moral plane), he nevertheless leaves the space for a practical use of them, in a way that can be compared with William James' pragmatism. I thus deal with Nietzsche's and James' concept of "truth", and show their relationship with some outcomes (...)
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  28. Pietro Gori (2012). Small Moments and Individual Taste. In Volker Caysa & Konstanze Schwarzwald (eds.), Nietzsche - macht - größe. Nietzsche - philosoph der größe der macht oder der macht der größe? deGruyter.
    In a note from 1881 (KSA 9, 11 [156]) Nietzsche talks about the “infinitely small moment” as “the highest reality and truth” for the individual who tries to contrast the “uniformity of sensations” and to affirm his “idiosyncratic taste”. In doing so, he gives to the briefest of moments a leading role, since one can see it as the reference point of a dialectic between man and society. In fact, the single moment reveals the unavoidable becoming even of human taste, (...)
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  29. Pietro Gori (2011). Il pragmatismo italiano di fronte a Nietzsche. Studi Storici Luigi Simeoni 61:95-106.
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  30. Pietro Gori (2011). Il " Prospettivismo ". Epistemologia ed etica. In Pietro Gori & Paolo Stellino (eds.), Teorie e pratiche della verità in Nietzsche. ETS.
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  31. Pietro Gori (2011). Nietzsche, Mach y la metafisica del yo. Estudios Nietzsche 11:99-112.
    In Part One of Beyond Good and Evil Nietzsche writes that anyone who believes in “immediate certainties” such as “I think” encounters a series of “metaphysical questions”. The most important of these “problems of intellectual knowledge” concerns the existence of an ‘I’, as much as our believing it to be the cause of thinking. Therefore, any remark about our mental faculties directly follows from our defining what we could call the basic psychical unity, i.e. our view on higher-level psychical functions (...)
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  32. Pietro Gori (2010). Fenomenalismo e prospettivismo in Gaia scienza 354. In Chiara Piazzesi, Giuliano Campioni & Patrick Wotling (eds.), Letture della Gaia Scienza. ETS.
    «Questo è il vero fenomenalismo e prospettivismo, come lo intendo io», scrive Nietzsche in FW 354, chiudendo una lunga riflessione sul tema della coscienza e del bisogno di comunicazione dell’uomo. Mantenendo sullo sfondo le questioni più strettamente legate alla dimensione psicologica, vorrei partire da questa dichiarazione per considerare alcuni aspetti della teoria della conoscenza di Nietzsche ed intervenire in una nuova determinazione del suo carattere prospettico. In particolare, vorrei soffermarmi sul tema del gregge umano e della specie come reale soggetto (...)
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  33. Richard Hogan (1978). Nietzsche's View of Socrates. Southwestern Journal of Philosophy 9 (1):154-157.
  34. Scott Jenkins (2011). What Does Nietzsche Owe Thucydides? Journal of Nietzsche Studies 42 (1):32-50.
    In the concluding section of Twilight of the Idols, entitled "What I Owe the Ancients," Nietzsche tells us that his debt to the Greeks has little to do with Greek philosophy. Plato is portrayed as simply a step toward Christian moralism, and Nietzsche states more generally that "the philosophers are the decadents of Greek culture" (TI "Ancients" 3).1 In contrast, he remarks that "my recreation, my preference, my cure from all Platonism has always been Thucydides" (TI "Ancients" 2). This esteem (...)
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  35. Laurence Lampert (1992). Who Is Nietzsche's Epicurus? International Studies in Philosophy 24 (2):99-105.
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  36. Matthew H. Meyer (2004). Human, All Too Human and the Socrates Who Plays Music. International Studies in Philosophy 36 (3):171-182.
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  37. Catherine Osborne (2001). Successors of Socrates, Disciples of Descartes, and Followers of Freud. [REVIEW] Apeiron 34 (2):181 - 193.
    All three books reviewed here are turning over again for us the pages of perennially irresistible thinkers whose ideas never cease to hold us transfixed; all three are inviting us to notice that the material that we thought we knew has got more to do with what Nehamas calls 'the art of living' than we might have realised; and all three are making space for attitudes, responses and areas of self-understanding that are, by traditional classifications, irrational and hence sometimes inadequately (...)
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  38. Paul Redding (2013). Tragedy, Recognition and the Death of God. [REVIEW] Notre Dame Philosophical Reviews 201307.
  39. Richard Rorty (1989). Contingency, Irony, and Solidarity. Cambridge University Press.
    In this book, major American philosopher Richard Rorty argues that thinkers such as Nietzsche, Freud, and Wittgenstein have enabled societies to see themselves as historical contingencies, rather than as expressions of underlying, ahistorical human nature, or as realizations of suprahistorical goals. This ironic perspective on the human condition is valuable but it cannot advance Liberalism's social and political goals. In fact, Rorty believes that it is literature and not philosophy that can do this, by promoting a genuine sense of human (...)
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  40. David Emmanuel Rowe (2013). Nietzsche's 'Anti-Naturalism'in 'The Four Great Errors'. International Journal of Philosophical Studies 21 (2):256 - 276.
    This paper is primarily a response to ?analytically-minded? philosophers, such as Maudemarie Clark and Brian Leiter, who push for a ?naturalistic? interpretation of Nietzsche. In particular, this paper will consider Leiter?s (2007) discussion of Nietzsche?s chapter in Twilight of the Idols, ?The Four Great Errors?, and argue that Leiter has misinterpreted this chapter in at least four ways. I provide a superior interpretation of this chapter, which argues that Nietzsche is using a transcendental style of argument to argue against a (...)
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  41. Joseph P. Vincenzo (1994). Nietzsche and Epicurus. Man and World 27 (4):383-397.
  42. John T. Wilcox (1976). Nietzsche's View of Socrates. International Studies in Philosophy 8:261-262.
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  43. Garrath Williams (1999). Nietzsche's Response to Kant's Morality. Philosophical Forum 30 (3):201–216.
    Although commentators sometimes mention a link between Kant and Nietzsche, this paper claims that the continuities in their moral thought have been insufficiently explored. I argue that Nietzsche may offer us a profound rethinking of Kant’s morality – one indebted to Kant’s ideal of critique. The paper first considers the wide apparent gulf between the thinkers. The second section seeks to explain this gulf in terms which relate to Kant’s overall project, while the final section deals with Nietzsche’s critique of (...)
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  44. Gabriel Zamosc (2013). The Relation Between Sovereignty and Guilt in Nietzsche's Genealogy. European Journal of Philosophy 20 (S1):E107-e142.
    This paper interprets the relation between sovereignty and guilt in Nietzsche's Genealogy. I argue that, contrary to received opinion, Nietzsche was not opposed to the moral concept of guilt. I analyse Nietzsche's account of the emergence of the guilty conscience out of a pre-moral bad conscience. Drawing attention to Nietzsche's references to many different forms of conscience and analogizing to his account of punishment, I propose that we distinguish between the enduring and the fluid elements of a ‘conscience’, defining the (...)
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Nietzsche: Life and Times
  1. Martine Béland (2010). Nietzsche avant Brandes. Une étude de réception germanophone (1872–1889). Nietzsche-Studien 39 (1):551-572.
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Nietzsche, Miscellaneous
  1. Thomas J. J. Altizer (1994). Nietzsche and Asian Thought. International Studies in Philosophy 26 (1):130-131.
  2. Roger T. Ames (1993). Commentary On the Nietzsche in Asian Traditions or Thought Panel. International Studies in Philosophy 25 (2):61-66.
  3. 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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  4. Martine Béland (2010). Nietzsche avant Brandes. Une étude de réception germanophone (1872–1889). Nietzsche-Studien 39 (1):551-572.
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  5. Federico Fernández-Crehuet López (2002). Una reflexión filosófico-política sobre la idea de masa y elite en el pensamiento de Ortega y Gasset y Nietzsche / A Philosophical-Political Reflection on the Ideas of Elite and the Masses in Ortega y Gasset and Nietzsche. Pensamiento 58 (220):123-141.
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