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  1. S. M. Amadae (2004). Nietzsche's Thirst For India. Idealistic Studies 34 (3):239-262.
    This essay represents a novel contribution to Nietzschean studies by combining an assessment of Friedrich Nietzsche’s challenging uses of “truth” and the “eternal return” with his insights drawn from Indian philosophies. Specifically, drawing on Martin Heidegger’s Nietzsche, I argue that Nietzsche’s critique of a static philosophy of being underpinning conceptual truth is best understood in line with the Theravada Buddhist critique of “self ” and “ego” as transitory. In conclusion, I find that Nietzsche’s “eternal return” can be understood as a (...)
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  2. Frank Chouraqui (2013). Originary Dehiscence: An Invitation to Explore the Resonances Between the Philosophies of Nietzsche and Merleau-Ponty. In Christine Daigle & Élodie Boublil (eds.), Nietzsche and Phenomenology: Power, Life, Subjectivity. Indiana University Press 177-194.
    This paper seeks to provide a basis for a fruitful correspondence between the projects of Nietzsche and Merleau-Ponty. It argues that both philosophers are committed to an ontology of relation and they both regards any terms to these relations as being hypostases of a horizontal movement. This commits them to very parallel views of history, politics, and perception.
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  3. 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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  4. Wolfgang Müller-Lauter (1998). Nietzsche und Heidegger als nihilistische Denker. Nietzsche-Studien 27 (1):52-81.
  5. 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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  6. David Emmanuel Rowe (2013). Nietzsche's 'Anti-Naturalism'in 'The Four Great Errors'. International Journal of Philosophical Studies 21 (2):256 - 276.
    This paper is primarily a response to ?analytically-minded? philosophers, such as Maudemarie Clark and Brian Leiter, who push for a ?naturalistic? interpretation of Nietzsche. In particular, this paper will consider Leiter?s (2007) discussion of Nietzsche?s chapter in Twilight of the Idols, ?The Four Great Errors?, and argue that Leiter has misinterpreted this chapter in at least four ways. I provide a superior interpretation of this chapter, which argues that Nietzsche is using a transcendental style of argument to argue against a (...)
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  7. Christoph Schuringa (2011). Time and Becoming in Nietzsche's Thought. By Robin Small. London/New York: Continuum, 2010, Pp. 202. [REVIEW] Philosophy 86 (1):134-38.
    Nietzsche repeatedly portrays himself as an advocate of what he calls a ‘philosophy of becoming’. While in his early Untimely Meditations he had considered the ‘doctrine of sovereign becoming’ to be ‘true but deadly’, from the middle-period Human, All Too Human up to and including his last writings he urges us to embrace this doctrine wholeheartedly. He consistently links the view of the world as being in a state of constant flux with the teachings of Heraclitus, the one philosopher whom (...)
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  8. 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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