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Nietzsche: Truth
  1. Panos D. Alexakos (1993). Nietzsche On Truth and Philosophy. International Philosophical Quarterly 33 (1):127-128.
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  2. Mark Alfano (2016). Anthony K. Jensen's An Interpretation of Nietzsche's On the Uses and Disadvantages of History for Life. [REVIEW] Notre Dame Philosophical Reviews 7.
    Anthony K. Jensen has successfully undertaken an essential project for the fields of Nietzsche studies and philosophy of history. In his interpretation of Nietzsche's second "Untimely Meditation," On the Uses and Disadvantages for Life[1] (henceforth HL), he demonstrates an attention to detail and meticulousness sometimes bordering on obsessiveness. This textual work is based on Jensen's comprehensive familiarity with the philosophical, philological, and historiographic culture in which Nietzsche was trained and to which he was in part responding. Unlike many Anglophone philosophers (...)
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  3. Barry Allen (1992). Nietzsche's Question, "What Good Is Truth?". History of Philosophy Quarterly 9 (2):225 - 240.
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  4. R. Lanier Anderson (2005). Nietzsche on Truth, Illusion, and Redemption. European Journal of Philosophy 13 (2):185–225.
  5. R. Lanier Anderson (1998). Truth and Objectivity in Perspectivism. Synthese 115 (1):1-32.
    I investigate the consequences of Nietzsche's perspectivism for notions of truth and objectivity, and show how the metaphor of visual perspective motivates an epistemology that avoids self-referential difficulties. Perspectivism's claim that every view is only one view, applied to itself, is often supposed to preclude the perspectivist's ability to offer reasons for her epistemology. Nietzsche's arguments for perspectivism depend on “internal reasons”, which have force not only in their own perspective, but also within the standards of alternative perspectives. Internal reasons (...)
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  6. Keith Ansell-Pearson (2005). Nietzsche's Critiques: The Kantian Foundations of His Thought (Review). Journal of Nietzsche Studies 29 (1):54-71.
  7. Tom Bailey (2003). Nietzsche: His Philosophy of Contradictions and the Contradictions of His Philosophy (Review). Journal of Nietzsche Studies 25 (1):95-100.
  8. Ernst Behler (1991). Confrontations: Derrida/Heidegger/Nietzsche. Stanford University Press.
    Introduction Undoubtedly it would be useful to interpret the "new Nietzsche," as he is often called, within the larger contexts of "Nietzsche and the ...
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  9. Matthew Bennett (2008). Beyond the Veil: A Woman Named Truth and the Truth of Woman. Literature and Theology 22 (3).
    ‘Beyond the Veil’ seeks to understand the relation between truth and woman in Nietzsche's works. I will attempt this by asking two questions. First: how does Nietzsche establish an anthropomorphic feminine truth, and what is achieved by this metaphor? Second: what is Nietzsche's truth about woman? Through analysis of selected passages, I will argue that Nietzsche, through gendering truth, displays a conviction that what we believe to be true functions as such only when ‘veiled’; the metaphor of a veiled woman (...)
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  10. Brian Bowles (1999). Sloughing One's Skin. Southwest Philosophy Review 15 (2):25-38.
    Nietzsche's perspectivism can be seen as a two-leveled cure for dogmatism. On the one hand, perspectivism amounts to the dismissal of the metaphysical world and the acknowledgement of the esential incompleteness of all knowledge insofar as knowledge is only and always perspectival. On the other hand, perspectivism is an affirmation of the central role the affects play in all interpretations of the world; consequently, it presents itself as a summary rejection of the notion of disinterested contemplation or knowledge. Nietzsche's theory (...)
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  11. Frank Chouraqui (2014). Ambiguity and The Absolute : Nietzsche and Merleau-Ponty on the Question of Truth. Fordham University Press.
    The thinking of Friedrich Nietzsche and Maurice Merleau-Ponty, Chouraqui argues, are linked by how they conceive the question of truth. Although both thinkers criticize the traditional concept of truth as objectivity, they both find that rejecting it does not solve the problem. What is it in our natural existence that gave rise to the notion of truth? -/- The answer to that question is threefold. First, Nietzsche and Merleau-Ponty both propose a genealogy of "truth" in which to exist means to (...)
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  12. Maudemarie Clark (1990). Nietzsche on Truth and Philosophy. Cambridge University Press.
    Friedrich Nietzsche haunts the modern world. His elusive writings with their characteristic combination of trenchant analysis of the modern predicament and suggestive but ambiguous proposals for dealing with it have fascinated generations of artists, scholars, critics, philosophers, and ordinary readers. Maudemarie Clark's highly original study gives a lucid and penetrating analytical account of all the central topics of Nietzsche's epistemology and metaphysics, including his views on truth and language, his perspectivism, and his doctrines of the will-to-power and the eternal recurrence. (...)
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  13. Andrew Jason Cohen (1999). In Defense of Nietzschean Genealogy. Philosophical Forum 30 (4):269–288.
    Using Alasdair MacIntyre as a foil, I defend what I take to be a viable Nietzschean genealogical account, showing that a proper perspectivism is neither perniciously subjectivist nor absolutist. I begin by arguing against MacIntyre’s assertion that genealogists are committed to the view that rationality requires neutrality and that as there is no neutrality, there is no rationality. I then continue by offering something of a reconstruction of Nietzsche’s view, designed partly to clarify the error pinpointed in MacIntyre’s arguments, but (...)
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  14. Daniel W. Conway (1992). Nietzsche on Truth and Philosophy. Review of Metaphysics 46 (1):146-148.
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  15. Christoph Cox (1996). Being and its Others: Nietzsche's Revaluation of Truth. [REVIEW] Man and World 29 (1):43-61.
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  16. Steven Galt Crowell (1987). Nietzsche's View of Truth. International Studies in Philosophy 19 (2):3-18.
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  17. Jeffrey Brian Downard (2004). Nietzsche and Kant on the Pure Impulse to Truth. Journal of Nietzsche Studies 27 (1):18-41.
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  18. Manuel Dries (2008). Nietzsche's Critique of Staticism. In M. Dries (ed.), Nietzsche on Time and History. Walter de Gruyter
    Why are we still intrigued by Nietzsche? This chapter argues that sustained interest stems from Nietzsche’s challenge to what we might call the ‘staticism’ inherent in our ordinary experience. Staticism can be defined, roughly speaking, as the view that the world is a collection of enduring, re-identifiable objects that change only very gradually and according to determinate laws. The chapter discusses Nietzsche’s rejection of remnants of staticism in Hegel and Schopenhauer (1). It outlines why Nietzsche deems belief in any variant (...)
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  19. Giles Fraser (2002). Redeeming Nietzsche: On the Piety of Unbelief. Routledge.
    Best known for having declared the death of God, Nietzsche was a thinker thoroughly absorbed in the Christian tradition in which he was born and raised. Yet while the atheist Nietzsche is well known, the pious Nietzsche is seldom recognised and rarely understood. Redeeming Nietzsche examines the residual theologian in the most vociferous of atheists. Fraser demonstrates that although Nietzsche rejected God, he remained obsessed with the question of human salvation. Examining his accounts of art, truth, morality and eternity, Nietzsche's (...)
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  20. Ken Gemes, Strangers to Ourselves: Nietzsche on The Will to Truth, The Scientific Spirit, Free Will, and Genuine Selfhood.
    On the Genealogy of Morals contains the puzzling claim that the will to truth is the last expression of the ascetic ideal. Part I of this essay argues that Nietzsche’s claim is that our will to truth functions as a tool allowing us to take a passive stance to the world, leading us to repress and split off part of our nature. Part II deals with Nietzsche’s account of the sovereign individual and his related, novel, account of free will. Both (...)
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  21. Ken Gemes (1992). Nietzsche's Critique of Truth. Philosophy and Phenomenological Research 52 (1):47-65.
    Article (Reprinted in "Oxford Readings in Philosophy: Nietzsche", edited by B. Leiter and J. Richardson, Oxford University Press, 2001.
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  22. Pietro Gori (2015). Porre in questione il valore della verità. Riflessioni sul compito della tarda filosofia di Nietzsche a partire da GM III 24-27. In Pietro Gori, Bruna Giacomini & Fabio Grigenti (eds.), La Genealogia della morale. Letture e interpretazioni. ETS 267-292.
    Il contenuto dei paragrafi conclusivi della "Genealogia della morale" può essere considerato il nucleo di una rete di concetti che costituisce l’intelaiatura della tarda filosofia di Nietzsche. In questo saggio si mostrerà in particolare come la problematizzazione della verità annunciata in GM III, 24 e 27 rappresenti per Nietzsche un passaggio fondamentale per portare a maturazione le istanze critiche del proprio pensiero e permettere la realizzazione della «filosofia dell’avvenire» di cui "Al di là del bene e del male" doveva costituire (...)
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  23. Pietro Gori (2014). O perspectivismo moral nietzschiano. Cadernos Nietzsche 34 (1):101-129.
    Contrary to what a superficial reading of Nietzsche might suggest, Nietzsche’s perspectivism is only apparently limited to the theoretical sphere. In fact, Nietzsche also relates perspectivism with his analysis of values and, more in general, with his critique of morality. The aim of the present paper is to present an overview of what might be called Nietzsche’s “moral perspectivism”. In order to answer the question about what kind of practical philosophy derives from Nietzsche’s perspectivism, we shall focus the attention on (...)
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  24. Pietro Gori (2011). Drei Briefe Von Hans Kleinpeter an Ernst Mach Über Nietzsche. Nietzsche-Studien 40 (1):290-298.
    Hans Kleinpeter’s letters to Ernst Mach held in the Deutsches Museum Archive in Munich are of the greatest importance in order to learn some details of the working relationship between these scholars. In the three letters here entirely published for the first time Kleinpeter shows his interest for Nietzsche’s thought, and states that some of the latter’s ideas are in compliance with Mach’s epistemology.
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  25. 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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  26. Max Gottschlich (2015). The Necessity and the Limits of Kant's Transcendental Logic, with Reference to Nietzsche and Hegel. Review of Metaphysics 4 (2):287-315.
    Engaging with Kant’s transcendental logic seems to be a question of mere scholarly historical interest today. It is most commonly regarded a mixture between logic and psychology or epistemology, and by that, not a serious form of logic. Transcendental logic seems to be of no systematical impact on the concept of logic. My paper aims to disclose a different account on the endeavour of Kant’s transcendental logic in particular and of the “Critique of Pure Reason” (CPR) in general. Kant’s fundamental (...)
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  27. Ullrich Haase (2009). Nietzsche on Truth and Justice. New Nietzsche Studies 8 (1-2):78-97.
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  28. Steven D. Hales & Rex Welshon (1994). Truth, Paradox, and Nietzschean Perspectivism. History of Philosophy Quarterly 11 (1):101-119.
    We argue that Nietzsche's interest in truth is more than merely a critical one. He criticizes one historically prominent conception of truth while proposing his own theory, called "perspectivism". However, Nietzsche's truth perspectivism appears to face a self-referential paradox, which is explored in detail. We argue that no commentator has yet solved this puzzle, and then provide our own solution. This solution, which depends upon distinguishing between weak and strong perspectivism while promoting the former, supplies Nietzsche with a consistent truth (...)
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  29. Peter Heckman (1991). Nietzsche's Clever Animal: Metaphor in "Truth and Falsity". Philosophy and Rhetoric 24 (4):301 - 321.
    In this essay I show how Nietzsche's use of metaphor in "Truth and Falsity in an Ultra-Moral Sense" helps make the general point of the essay itself. I argue that the essay both distinguishes between the human and the natural order and yet works to erase that distinction, just as it both posits and denies a difference between truth and lie, dream and reality. Given that Nietzsche's text is directed against the possibility of literal truth, I argue that by proposing (...)
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  30. Lawrence M. Hinman (1982). Nietzsche, Metaphor, and Truth. Philosophy and Phenomenological Research 43 (2):179-199.
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  31. Philip Hugly (1987). Crowell on Nietzsche on Truth. International Studies in Philosophy 19 (2):19-28.
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  32. Andrea Hurst (2007). Supposing Truth is a Woman – What Then? South African Journal of Philosophy 26 (1):44-55.
    Nietzsche's analysis of the self-poisoning of ‘the will to power' and his insistence upon overcoming its ideological outcome (the dogmatist's fake ‘Truth') by recognizing the ‘un-truth' of a ‘logic of contamination,' demonstrates that he understands ‘truth' as a paradox. What may one accordingly expect in response to the question ‘Supposing truth is a woman – what then?', posed in the preface to Beyond Good and Evil (1966)? Supported by Derrida's Spurs: Nietzsche's Styles, I argue that Nietzsche could have drawn two (...)
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  33. Scott Jenkins (2012). Nietzsche's Questions Concerning the Will to Truth. Journal of the History of Philosophy 50 (2):265-289.
    By a will to truth Nietzsche understands an overriding commitment, unlimited in scope, to believing in accordance with evidence and argument. I show that the critique of this commitment found in Nietzsche’s later works uncovers the psychological grounds of our modern will to truth and establishes its affinity with distinctively moral commitments. I argue that Nietzsche’s critique nevertheless provides no answer to his question concerning the value of a will to truth in general. Nietzsche’s examination of the will to truth (...)
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  34. Mark E. Jonas & Yoshiaki M. Nakazawa (2008). Finding Truth in 'Lies': Nietzsche's Perspectivism and its Relation to Education. Journal of Philosophy of Education 42 (2):269-285.
    In his 2001 article 'Teaching to Lie and Obey: Nietzsche on Education', Stefan Ramaekers defends Nietzsche's concept of perspectivism against the charge that it is relativistic. He argues that perspectivism is not relativistic because it denies the dichotomy between the 'true' world and the 'seeming' world, a dichotomy central to claims to relativism. While Ramaekers' article is correct in denying relativistic interpretations of perspectivism it does not go far enough in this direction. In fact, the way Ramaekers makes his case (...)
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  35. Philip J. Kain (2006). Nietzsche, Truth, and the Horror of Existence. History of Philosophy Quarterly 23 (1):41 - 58.
    Some argue that for Nietzsche there are truths and that knowledge of them is possible and desirable. Others think that Nietzsche rejects the possibility of truth and that this gives rise to problems of self-contradiction. I argue that there is truth for Nietzsche. The truth is that existence is horrible. Truth exists. We can know this truth. But it would likely mean our annihilation. Thus, truth must be avoided -- which is different from, despite the fact that it will often (...)
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  36. Bradley Kaye (2011). Politics, an Illusion We Have Forgotten is Such. Fast Capitalism 9 (1).
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  37. Maurilio Lovatti (1998). Nihilism and Tarski's truth definition: an interests incompatibility. Per la Filosofia (43):46-56.
    In this paper the importance of Tarski's truth definition is evaluated like a productive resource to criticize Nietzsche's nihilistic view and any pragmatic understanding of truth.
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  38. James Magrini (2009). Truth, Art, and the “New Sensuousness”: Understanding Heidegger's Metaphysical Reading of Nietzsche. Kritike: An Online Journal of Philosophy 3 (1):116-138.
    This article takes a critical look into Heidegger’s reading of Nietzschean metaphysics in the context of art and finds certain discrepancies in Heidegger’s texts. Heidegger’s claim is that Nietzsche has had some difficulty in discussing the problem of truth, being, and becoming in terms of how the Western tradition of philosophy has understood it. In the context of art, Magrini traces the path that Heidegger took in understanding Nietzsche’s notion of nihilism and finds that Heidegger’s reading of Nietzsche is actually (...)
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  39. Willard Mittelman (1984). Perspectivism, Becoming, and Truth in Nietzsche. International Studies in Philosophy 16 (2):3-22.
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  40. Friedrich Wilhelm Nietzsche (1989). Friedrich Nietzsche on Rhetoric and Language. Oxford University Press.
    Presenting the entire German text of Nietzsche's lectures on rhetoric and language and his notes for them, as well as facing page English translations, this book fills an important gap in the philosopher's corpus. Until now unavailable or existing only in fragmentary form, the lectures represent a major portion of Nietzsche's achievement. Included are an extensive editors' introduction on the background of Nietzsche's understanding of rhetoric, and critical notes identifying his sources and independent contributions.
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  41. Robert Nola (1987). Nietzsche's Theory of Truth and Belief. Philosophy and Phenomenological Research 47 (4):525-562.
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  42. Kelly A. Oliver (1984). Woman as Truth in Nietzsche's Writing. Social Theory and Practice 10 (2):185-199.
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  43. Remhof (2015). Nietzsche's Conception of Truth. Journal of Nietzsche Studies 46 (2):229.
    Nietzsche’s conception of truth has received a lot of attention in recent decades. Unfortunately, there is no consensus about his position in the literature. Commentators have attributed nearly every common theory of truth to him, namely, correspondence, coherence, and pragmatist, while some have maintained that he simply has no theory of truth.1 My aim is to present passages regarding Nietzsche’s understanding of truth that suggest his remarks are best situated within either the coherence or pragmatist theories of truth rather than (...)
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  44. Justin Remhof (2015). Overcoming the Conflict of Evolutionary and Naturalized Epistemology in Nietzsche. History of Philosophy Quarterly 32 (2):181-194.
    There is a difficulty in understanding Nietzsche’s epistemology. It is generally accepted that he endorses the naturalized epistemological view that knowledge should be closely connected to the sciences. He also holds the evolutionary epistemological position that knowledge has developed exclusively to benefit human survival. Nietzsche’s evolutionary epistemology, however, appears to imply a debunking argument about the truth of our beliefs that seems to undermine his commitment to a naturalized epistemology. This paper argues that Nietzsche’s evolutionary epistemology does not, in fact, (...)
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  45. A. Ridley (2010). Perishing of the Truth: Nietzsche's Aesthetic Prophylactics. British Journal of Aesthetics 50 (4):427-437.
    This paper offers an interpretation of Nietzsche’s well known unpublished remark, ‘Truth is ugly. We possess art lest we perish of the truth .’ I argue that it is not helpful to construe this remark as a claim to the effect that art falsifies the truth by, for example, peddling lies or deceptions. Rather, I suggest, the remark should be taken to refer to the various ways in which art can present us with the truth in such a manner that (...)
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  46. David Rowe (2012). The Eternal Return of the Same: Nietzsche's "Valueless" Revaluation of All Values. Parrhesia 15:71-86.
    In this paper I argue that Nietzsche should be understood as a “thorough-going nihilist”. Rather than broaching two general projects of destroying current values and constructing new ones, I argue that Nietzsche should be understood only as a destroyer of values. I do this by looking at Nietzsche’s views on nihilism and the role played by Nietzsche’s cyclical view of time, or his doctrine of the eternal recurrence of the same. I provide a typology of nihilisms, as they are found (...)
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  47. Richard Schacht (1984). Nietzsche on Philosophy, Interpretation and Truth. Noûs 18 (1):75-85.
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  48. David Simpson (2007). Truth, Truthfulness and Philosophy in Plato and Nietzsche. British Journal for the History of Philosophy 15 (2):339 – 360.
    Even those aware of Nietzsches ambivalent (rather than purely negative) attitude to Plato, tend to accept Nietzsches account of Plato and himself as occupying the poles of philosophy. Much that Nietzsche says supports this view, but we need not take him at his word. I consider Nietzsche and Plato on three planes: their view of truth, their view of philosophy, and their use of certain emblematic figures (the New Philosopher, the Philosopher King) as the bearers of philosophys future. On these (...)
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  49. Stefan Lorenz Sorgner (2007). Metaphysics Without Truth: On the Importance of Consistency Within Nietzsche's Philosophy. Marquette University Press.
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