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  1. R. Abbey, F. Appel & Me Warren (1999). Domesticating Nietzsche. Author's Reply. Political Theory 27 (1):121-130.
  2. Ruth Abbey (1999). The Roots of Ressentiment. New Nietzsche Studies 3 (3-4):47-61.
    Despite its centrality for an understanding of Nietzsche's thought, the term ressentiment does not appear in his writings before Beyond Good and Evil. This article argues that the roots of the idea of ressentiment appear in his middle period writings when he discusses vanity [die Eitelkeit].
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  3. Ruth Abbey & Fredrick Appel (1999). Domesticating Nietzsche: A Response to Mark Warren. Political Theory 27 (1):121-125.
  4. Mathew Abbott (2011). The Animal for Which Animality is an Issue: Nietzsche, Agamben, and the Anthropological Machine. Angelaki 16 (4):87 - 99.
    Angelaki, Volume 16, Issue 4, Page 87-99, December 2011.
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  5. Christa Davis Acampora (2002). Contesting Nietzsche. Journal of Nietzsche Studies 24 (1):1-4.
    Agon as analytic, diagnostic, and antidote -- Contesting Homer: the poiesis of value -- Contesting Socrates: Nietzsche's (artful) naturalism -- Contesting Paul: toward an ethos of agonism -- Contesting Wagner: how one becomes what one is.
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  6. Christa Davis Acampora (2002). Nietzsche Contra Homer, Socrates, and Paul. Journal of Nietzsche Studies 24 (1):25-53.
  7. 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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  8. Mark Alfano (2015). How One Becomes What One is Called: On the Relation Between Traits and Trait-Terms in Nietzsche. Journal of Nietzsche Studies 46 (1):261-269.
    Despite the recent surge of interest in Nietzsche’s moral psychology and his conceptions of character and virtue in particular, little attention has been paid to his treatment of the relation between character traits and the terms that designate them. In this paper, I argue for an interpretation of this relation: Nietzsche thinks there is a looping effect between the psychological disposition named by a character trait-term and the practice of using that term.
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  9. David B. Allison (2000). Notes on David Krell's The Good European. New Nietzsche Studies 4 (1-2):201-212.
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  10. Charles Andler (2009). Nietzsche's Social Views (1876–82). Philosophical Forum 40 (2):287-304.
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  11. Edward Andrew (1975). A Note on the Unity of Theory and Practice in Marx and Nietzsche. Political Theory 3 (3):305-316.
  12. Keith Ansell-Pearson (2010). Nietzsche's Animal Philosophy: Culture, Politics, and the Animality of the Human Being (Review). Journal of Nietzsche Studies 40:82-84.
  13. Keith Ansell-Pearson (1994). An Introduction to Nietzsche as Political Thinker: The Perfect Nihilist. Cambridge University Press.
    This is a lively and engaging introduction to the contentious topic of Nietzsche's political thought. It traces the development of Nietzsche's thinking on politics from his earliest writings to the mature work in which he advocates aristocratic radicalism as opposed to 'petty' European nationalism. The key ideas of the will to power, eternal return and the overman are discussed and all Nietzsche's major works analysed in detail, such as Beyond Good and Evil and The Genealogy of Morals, within the context (...)
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  14. Keith Ansell-Pearson (1991). Nietzsche Contra Rousseau: A Study of Nietzsche's Moral and Political Thought. Cambridge University Press.
    Keith Ansell-Pearson's book is an important and very welcome contribution to a neglected area of research: Nietzsche's political thought. Nietzsche is widely regarded as a significant moral philosopher, but his political thinking has often been dismissed as either impossibly individualistic or dangerously totalitarian. Nietzsche contra Rousseau takes a serious look at Nietzsche as political thinker and relates his political ideas to the dominant traditions of modern political thought. In particular, the nature of Nietzsche's dialogue with the philosophy of Jean-Jacques Rousseau (...)
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  15. Keith J. Ansell-Pearson (1986). The Exoteric Philosophy of Friedrich Nietzsche. Political Theory 14 (3):497-504.
  16. Fredrick Appel (1999). Nietzsche Contra Democracy. Cornell University Press.
    Apolitical, amoral, an aesthete whose writings point toward some form of liberation: this is the figure who emerges from most recent scholarship on Friedrich ...
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  17. Sabine Appel (2011). Friedrich Nietzsche: Wanderer Und Freier Geist. C.H. Beck.
  18. Ciano Aydin (2007). Nietzsche on Reality as Will to Power: Toward an "Organization–Struggle" Model. Journal of Nietzsche Studies 33 (1):25-48.
  19. Rebecca Bamford (2014). The Liberatory Limits of Nietzsche’s Colonial Imagination in Dawn §206. In Barry Stocker & Manuel Knoll (eds.), Nietzsche as Political Philosopher. De Gruyter 59-76.
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  20. Matthew Bennett (2014). Infinite Autonomy: The Divided Individual in the Political Thought of G. W. F. Hegel and Friedrich Nietzsche, by Jeffrey Church. [REVIEW] Journal of Nietzsche Studies 45 (1):97-100.
  21. Matthew Bennett (2012). On a Democratic Future: Nietzsche, Derrida, and Democracy to Come. Studia Universitatis Babes-Bolyai-Philosophia 57 (1):103-120.
    In this paper I analyse and critically assess Jacques Derrida’s political reading of Nietzsche. Derrida’s reading of Nietzsche’s multiple styles and their ramifications for how we read philosophical texts is well known. But Derrida also maintained that Nietzsche’s addresses to an unknown future readership evidenced a democratic aspect to Nietzsche’s work. Derrida’s is a heretofore unexamined interpretation, and in this paper I aim to show that his emphasis on the democratic style of Nietzsche’s writing raises different questions about the kind (...)
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  22. Nandita Biswas Mellamphy (2011). The Three Stigmata of Friedrich Nietzsche: Political Physiology in the Age of Nihilism. Palgrave Macmillan.
  23. Maudemarie Clark & Monique Wonderly (2015). The Good of Community. In Nietzsche on Ethics and Politics. Oxford University Press 184-202.
    This chapter argues against a new and perhaps more benign way of classifying Nietzsche as a political conservative. It also adds to the argument that even though Nietzsche is seen as more leftist than he appears, he is not an egalitarian. It does so by making an extended and detailed case against Julian Young’s claim that the flourishing of the community is Nietzsche’s highest value. The final section suggests that Nietzsche’s view might nevertheless be able to accommodate richer notions of (...)
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  24. Pietro Gori (2015). «Los Dueños de la Tierra, Los Legisladores Del Futuro»: Los Buenos Europeos de Nietzsche y la Renovación Cultural de Europa. Estudios Nietzsche 15:45-61.
    The «good European» is a rich and important topic in Nietzsche’s philosophy. It is first related to Nietzsche’s early reflections on European culture. Then, during the 1880’s, it gains philosophical value, being strictly connected with the purposes of Nietzsche’s mature thought. The aim of this paper is to show that only with reference to these purposes has the notion of «good European» a political meaning, being the good Europeans primarily the leaders of the spiritual development that follows the overcoming of (...)
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  25. 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 155-168.
    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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  26. Pietro Gori & Paolo Stellino (2016). Il Buon Europeo di Nietzsche Oltre Nichilismo E Morale Cristiana. Giornale Critico Della Filosofia Italiana:98-124.
    ITA: Quello del “buon europeo” è in Nietzsche un tema significativo, che si presenta originariamente connesso alle riflessioni di Nietzsche sulla cultura europea, arricchendosi col tempo di una portata filosofica che si lega agli obiettivi del suo pensiero maturo. Scopo del presente articolo è di mostrare la genesi e l’evoluzione di tale concetto, a partire dalle sue prime occorrenze in Umano, troppo umano I fino al suo compiuto sviluppo negli scritti del 1885-87. Tale studio permetterà di evidenziare il particolare valore (...)
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  27. Pietro Gori & Paolo Stellino (2015). «Los dueños de la tierra, los legisladores del futuro»: Los buenos europeos de Nietzsche y la renovación cultural de Europa. Estudios Nietzsche 15:45-61.
    The «good European» is a rich and important topic in Nietzsche’s philosophy. It is first related to Nietzsche’s early reflections on European culture. Then, during the 1880’s, it gains philosophical value, being strictly connected with the purposes of Nietzsche’s mature thought. The aim of this paper is to show that only with reference to these purposes has the notion of «good European» a political meaning, being the good Europeans primarily the leaders of the spiritual development that follows the overcoming of (...)
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  28. 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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  29. Grace Hunt (2013). Redeeming Resentment: Nietzsche's Affirmative Riposts. American Dialectic (No. 2/3).
  30. Sina Mansouri-Zeyni & Sepideh Sami (2014). The History of Ressentiment in Iran and the Emerging Ressentiment-Less Mindset. IRANIAN STUDIES 47 (1):49-64.
    Two dichotomies, one that resents the West and another that admires it, seem to have long polarized both Iranian intellectuals and the public imagination. Darioush Ashouri discusses this issue in terms of “ressentiment,” a term he borrows from Nietzsche. This study puts Ashouri's scattered views within a Nietzschean framework to form a coherent theory, and places it against the background of a brief history of ressentiment in Iran. It then argues that signs of a ressentiment-less young generation, mostly university students, (...)
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  31. Donovan Miyasaki, Capitalism and its Contentments: A Nietzschean Critique of Ideology Critique.
    Nietzsche’s psychological theory of the drives calls into question two common assumptions of ideology critique: 1) that ideology is fetishistic, substituting false satisfactions for true ones, and 2) that ideology is falsification; it conceals exploitation. In contrast, a Nietzschean approach begins from the truth of ideology: that capitalism produces an authentic contentment that makes the concealment of exploitation unnecessary. And it critiques ideology from the same standpoint: capitalism produces pleasures too efficiently, an overproduction of desire that is impossible to sustain (...)
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  32. Vasti Roodt (2008). Nietzsche and/or Arendt? In H. Siemens & V. Roodt (ed.), Nietzsche, Power and Politics. De Gruyter 373-391.
  33. Alan D. Schrift (1999). Nietzsche For Democracy. Southern Journal of Philosophy 37 (Supplement):167-173.
  34. Alan D. Schrift (1998). Why We Are Not Nietzscheans. New Nietzsche Studies 2 (3-4):112-116.
  35. Bradford Vivian (2007). Freedom, Naming, Nobility: The Convergence of Rhetorical and Political Theory in Nietzsche's Philosophy. Philosophy and Rhetoric 40 (4):372 - 393.
  36. Gabriel Zamosc (2014). Nietzsche's Ideal of Wholeness. Revista de Filosofía de la Universidad de Costa Rica 53 (137):9-31.
    Summary: In this paper I investigate Nietzsche’s ideal of wholeness or unity. The consensus among commentators is that this ideal consists in the achievement of psychic integration in a person whereby the various parts of the agent’s mind are restructured into a harmonious whole. Against this prevalent reading, I argue that Nietzschean wholeness concerns cultural integration: a person becomes whole by pursuing the ideal of freedom and humanity in himself and in all, an ideal that transcends national boundaries and that (...)
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  37. Gabriel Zamosc (2014). Review of Christa Davis Acampora's "Contesting Nietzsche". [REVIEW] Revista de Filosofía de la Universidad de Costa Rica 53 (135):129-135.