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  1. Christa Davis Acampora (2002). Nietzsche Contra Homer, Socrates, and Paul. Journal of Nietzsche Studies 24 (1):25-53.
  2. Linda Alcoff (2004). Schutte's Nietzschean Postcolonial Politics. Hypatia 19 (3):144-156.
    : Much of Ofelia Schutte's work has been focused on the question of liberation, especially for women and for colonized peoples. In this paper I discuss some of the important contributions she has made toward understanding the difficulty of dialogue across differences of culture and power, and toward thinking through the relationships of culture, identity, and social justice. Although I generally agree with Schutte's positions, I try here to initiate a dialogue about some conflicting tendencies I see in her positions. (...)
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  3. Roberto Alejandro (2011). Nietzsche and the Drama of Historiobiography. University of Notre Dame Press.
    In this extraordinary contribution to Nietzsche studies, Robert Alejandro offers an original interpretation of Friedrich Nietzsche's philosophy viewed as a complete whole. Alejandro painstakingly traces the different ways in which Nietzsche reconfigured and shifted his analyses of morality and of the human condition, until he was content with the final result: nothing was dispensable; everything was necessary. This is a philosophy of reconciliation--hardly nihilism--and it is a perspective that is not adequately addressed elsewhere in the literature on Nietzsche. Alejandro traces (...)
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  4. Mark Alfano (forthcoming). How One Becomes What One Is: The Case for a Nietzschean Conception of Character Development. In Iskra Fileva (ed.), Perspectives on Character. Oxford
  5. Mark Alfano (forthcoming). Nietzsche's Socio-Moral Psychology. Cambridge University Press.
  6. Barry Allen (2003). Another New Nietzsche. History and Theory 42 (3):363–377.
  7. E. L. Allen (1957). From Plato to Nietzsche. New York, Association Press.
  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. 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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  10. Roger T. Ames (1993). Commentary On the Nietzsche in Asian Traditions or Thought Panel. International Studies in Philosophy 25 (2):61-66.
  11. Keith Ansell-Pearson (ed.) (1991). Nietzsche and Modern German Thought. Routledge.
    This collection of specially-commissioned essays reflects the emergence of a serious interest in Nietzsche scholarship among philosophers, sociologists, and political theorists. By considering Nietzsche's ideas in the context of the modern philosophical tradition from which it emerged, his importance in contemporary thought is refined and reaffirmed. The essays in Nietzsche and Modern German Thought critically consider Nietzsche's relation to Kant, Schopenhauer, Hegel, Marx, and Heidegger, as well as to major movements including neo-Kantianism and hermeneutics. The contributors seek to demonstrate that (...)
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  12. Ernst Behler (1996). Vico and Nietzsche. New Vico Studies 14:65-73.
  13. Nandita Biswas Mellamphy (2011). The Three Stigmata of Friedrich Nietzsche: Political Physiology in the Age of Nihilism. Palgrave Macmillan.
  14. Ignace Haaz (2009). Histoire de l’Idée d’Europe. Du vitalisme cynique et de sa signification pour Friedrich Nietzsche. In Isabelle Wienand (ed.), Neue Beiträge zu Nietzsches Moral-, Politik- und Kulturphilosophie. Academic Press Fribourg, 91-109.
    L'éthique classique hérite avec Diogène de Sinope de l'idée maîtresse de simplicité, dont l'individu peut faire l'expérience dans l'existence, et dont la jarre est le symbole. L'école cynique, dont Diogène est le représentant, enseigne une pratique de l'absence de souffrance (apathia), caractérisitique d'une simplicité déterminée par la contrainte ou acquise par l'exercice volontaire de l'abandon de certains traits propres à notre identité locale, de ce qui nous entraîne à nous abuser nous-mêmes, et donc à nous décevoir sur le long terme; (...)
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  15. Paul Katsafanas (2011). The Relevance of History for Moral Philosophy: A Study of Nietzsche's Genealogy. In Simon May (ed.), Nietzsche's 'On the Genealogy of Morality': A Critical Guide. Cambridge University Press
    The Genealogy takes a historical form. But does the history play an essential role in Nietzsche's critique of modern morality? In this essay, I argue that the answer is yes. The Genealogy employs history in order to show that acceptance of modern morality was causally responsible for producing a dramatic change in our affects, drives, and perceptions. This change led agents to perceive actual increases in power as reductions in power, and actual decreases in power as increases in power. Moreover, (...)
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  16. Christoph Schuringa (2012). Nietzsche on History as Science. In Helmut Heit, Günter Abel & Marco Brusotti (eds.), Nietzsches Wissenschaftsphilosophie. De Gruyter
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