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  1. Ralph R. Acampora (1994). Using and Abusing Nietzsche for Environmental Ethics. Environmental Ethics 16 (2):187-194.
    Max Hallman has put forward an interpretation of Nietzsche’s philosophy according to which Nietzsche is a prototypical deep ecologist. In reply, I dispute Hallman’s main interpretive claim as well as its ethical and exegetical corollaries. I hold that Nietzsche is not a “biospheric egalitarian,” but rather an aristocratically individualistic “high humanist.” A consistently naturalistic transcendentalist, Nietzsche does submit a critique of modernity’s Christian-inflected anthropocentrism (pace Hallman), and yet—in his later work—he endorses exploitation in the quest for nobility (contra Hallman). I (...)
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  2. Steven G. Affeldt (2004). Review of David Mikics, The Romance of Individualism in Emerson and Nietzsche. [REVIEW] Notre Dame Philosophical Reviews 2004 (9).
    All students of Nietzsche know of his profound admiration for Emerson’s writing. However, as Stanley Cavell has observed, this knowledge has mostly been repressed or ineffective; which is to say that the extent, depth, and specificity of Emerson’s influence upon Nietzsche has remained largely unacknowledged and unassessed. In the course of the past decade or so, owing in large part to the influence of Cavell’s own work on Emerson (and Nietzsche), this situation has begun to change. Emerson’s work has increasingly (...)
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  3. John E. Atwell (1990). Reading Nietzsche. Teaching Philosophy 13 (2):177-180.
  4. Stephen Darwall (1998). Philosophical Ethics. Westview Press.
    Why is ethics part of philosophy? Stephen Darwall's Philosophical Ethics introduces students to ethics from a distinctively philosophical perspective, one that weaves together central ethical questions such as "What has value?" and "What are our moral obligations?" with fundamental philosophical issues such as "What is value?" and "What can a moral obligation consist in?"With one eye on contemporary discussions and another on classical texts,Philosophical Ethics shows how Hobbes, Mill, Kant, Aristotle, and Nietzsche all did ethical philosophy how, for example, they (...)
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  5. Andreas Dorschel (1988). Moralkritik und Kritikverbot: Das naturalistische Fundierungsargument bei Nietzsche. Tijdschrift Voor Filosofie 50 (3):508 - 524.
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  6. Daniel I. Harris (2015). Friendship as Shared Joy in Nietzsche. Symposium: The Canadian Journal of Continental Philosophy 19 (1):199-221.
    Nietzsche criticizes the shared suffering of compassion as a basis for ethics, yet his challenge to overcome compassion seeks not to extinguish all fellow feeling but instead urges us to transform the way we relate to others, to learn to share not suffering but joy. For Schopenhauer, we act morally when we respond to another’s suffering, while we are mistrustful of the joys of others. Nietzsche turns to the type of relationality exempli!ied by friendship, understood as shared joy, in order (...)
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  7. A. Shanks (1997). Bonhoeffer's Responseto Nietzsche. Studies in Christian Ethics 10 (2):79-85.