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  1. 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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  2. Chad Engelland (2010). Teleology, Purpose, and Power in Nietzsche. American Catholic Philosophical Quarterly 84 (2):413-426.
    Nietzsche subjects traditional philosophical causality to a skeptical critique. With the moderns, he rejects form as superficial. Against the moderns, he findsphysical laws and their ground in a free consciousness equally superficial, and he thinks that the principle of utility is ultimately life denying. However, Nietzscheis not a skeptic, and he has his own doctrine of causality centered on the noble power of the philosopher. The philosopher has the ability to impose new purposes, and this power is the culmination of (...)
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  3. Patrick Forber (2007). Nietzsche Was No Darwinian. Philosophy and Phenomenological Research 75 (2):369–382.
    John Richardson (2002, 2004) argues that Nietzsche’s use of teleological notions, such as the “will to power” and psychological “drives,” can be naturalized within the Darwinian framework of natural selection. Although this ambitious project has merit, the Darwinian framework does not provide the strong teleology necessary to interpret Nietzsche’s explanatory project. Examining the logic of selection, the conceptual limitations on biological functions, and the evidential demands that must be met to deploy evolutionary theory show that Nietzsche’s explanatory project does not (...)
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  4. Javier Ibáñez-Noé (1997). Nietzsche and the Problem of Teleology. International Studies in Philosophy 29 (3):37-48.
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  5. Wolfgang Müller-Lauter (1978). Der organismus AlS innerer Kampf der einfluss Von Wilhelm Roux auf Friedrich Nietzsche. Nietzsche-Studien 7 (1).
  6. Charles H. Pence (2011). Nietzsche’s Aesthetic Critique of Darwin. History and Philosophy of the Life Sciences 33 (2):165-190.
    Despite his position as one of the first philosophers to write in the “post- Darwinian” world, the critique of Darwin by Friedrich Nietzsche is often ignored for a host of unsatisfactory reasons. I argue that Nietzsche’s critique of Darwin is important to the study of both Nietzsche’s and Darwin’s impact on philosophy. Further, I show that the central claims of Nietzsche’s critique have been broadly misunderstood. I then present a new reading of Nietzsche’s core criticism of Darwin. An important part (...)
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