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  1. David B. Allison (1990). A DIET OF WORMS. Aposiopetic Rhetoric in Beyond Good and Evil. Nietzsche-Studien 19 (1):43.
  2. 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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  3. Keith Ansell-Pearson (1997). Viroid Life: Perspectives on Nietzsche and the Transhuman Condition. Routledge.
    Exploring and critically examining the new realities of artificial life that confront us,Viroid Lifebrings together the tradition of Nietszchean thought with ...
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  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. Christine Daigle (2005). Le Nihilisme est-il un humanisme? Étude sur Nietzsche et Sartre. Presses de l'Université Laval.
    Dans son essai, Christine Daigle établit en quoi les philosophies de Nietzsche et Sartre convergent ou divergent en ce qui a trait à la problématique du nihilisme, à la quête de sens et à l'éthique.
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  6. Patrick Hassan (2016). Nietzsche on Human Greatness. Journal of Value Inquiry:1-18.
    In this paper, I take it to be uncontroversial that increasingly into his philosophical career, Nietzsche believed human greatness to be an appropriately valuable goal, at least for certain types of people. But while Nietzsche's repeated paradigms of greatness include figures as seemingly diverse as Beethoven, Goethe, Shakespeare, Cesare Borgia, Julius Caesar, it is unclear precisely what great-making property (or properties) Nietzsche considers these figures to share. I consider two possible approaches which have shaped the terrain of the secondary literature (...)
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  7. Erman Kaplama (2016). Kantian and Nietzschean Aesthetics of Human Nature: A Comparison Between the Beautiful/Sublime and Apollonian/Dionysian Dualities. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):166-217.
    Both for Kant and for Nietzsche, aesthetics must not be considered as a systematic science based merely on logical premises but rather as a set of intuitively attained artistic ideas that constitute or reconstitute the sensible perceptions and supersensible representations into a new whole. Kantian and Nietzschean aesthetics are both aiming to see beyond the forms of objects to provide explanations for the nobility and sublimity of human art and life. We can safely say that Kant and Nietzsche used the (...)
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  8. 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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  9. 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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  10. Raymond Aaron Younis (1992). The Idea of Order at Key West. Explicator 50 (2).
  11. 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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  12. Gabriel Zamosc (2015). What Zarathustra Whispers. Nietzsche-Studien 44 (1):231-266.
    Name der Zeitschrift: Nietzsche-Studien Jahrgang: 44 Heft: 1 Seiten: 231-266. -/- Abstract: In this essay I defend my interpretation of the unheard words that Zarathustra whispers into Life’s ear in “The Other Dance Song” and that have long kept commentators puzzled. I argue that what Zarathustra whispers is that he knows that Life is pregnant with his child. Zarathustra’s ability to make Life pregnant depends on his overcoming of Eternal Recurrence which threatens to strangle him with disgust of human beings (...)
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  13. Żelazna (1984). The "Essential Thought" of Martin Heidegger as a Continuation of Nietzsche's Philosophy of Time. Studia Filozoficzne 218 (1):69-84.
    This article is a summation of work devoted to the main themes of Heidegger's and Nietzsche's philosophies. Heidegger's interpretation of Nietzscheanism and his evaluation of it prompt one make a more precise analysis of the relationship which hypothetically should exist between the "essential thought" of the two philosophers. A comparative analysis of the "essential" themes of the two philosophers shows, however, that questions which were undoubtedly most essential for Nietzsche are compeltely outside the area definied in Heidegger's philosophy as "essential (...)
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