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Daniel W. Conway [60]Daniel Conway [26]
  1. Daniel Conway (ed.) (2015). Kierkegaard's Fear and Trembling: A Critical Guide. Cambridge University Press.
    Written by an international team of contributors, this book offers a fresh set of interpretations of Fear and Trembling, which remains Kierkegaard's most influential and popular book. The chapters provide incisive accounts of the psychological and epistemological presuppositions of Fear and Trembling; of religious experience and the existential dimension of faith; of Kierkegaard's understanding of the relationship between faith and knowledge; of the purported and real conflicts between ethics and religion; of Kierkegaard's interpretation of the value of hope, trust, love (...)
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  2. Keith Ansell Pearson, Babette Babich, Eric Blondel, Daniel Conway, Ken Gemes, Jürgen Habermas, Salim Kemal, Paul S. Loeb, Mark Migotti, Wolfgang Müller-Lauter, Alexander Nehamas, David Owen, Robert Pippin, Aaron Ridley, Gary Shapiro, Alan Schrift, Tracy Strong, Christine Swanton & Yirmiyahu Yovel (2006). Nietzsche's on the Genealogy of Morals: Critical Essays. Rowman & Littlefield Publishers.
    In this astonishingly rich volume, experts in ethics, epistemology, philosophy of mind, political theory, aesthetics, history, critical theory, and hermeneutics bring to light the best philosophical scholarship on what is arguably Nietzsche's most rewarding but most challenging text. Including essays that were commissioned specifically for the volume as well as essays revised and edited by their authors, this collection showcases definitive works that have shaped Nietzsche studies alongside new works of interest to students and experts alike. A lengthy introduction, annotated (...)
     
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  3. Daniel W. Conway (2003). The Wilderness of Henry Bugbee. Journal of Speculative Philosophy 17 (4):259-269.
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  4.  31
    Daniel W. Conway (1996). Nietzsche and the Political. Routledge.
    Contrary to much recent opinion, Daniel Conway argues that Nietzsche's political thinking is fully consistent with his diagnosis of modernity as an exhausted and dying epoch. In addition, he clearly shows how Nietzsche does not recoil from political life in late modernity, but articulates an ethical and political teaching that relocates his notorious "perfectionism" to the political sphere.
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  5.  17
    Daniel W. Conway (1998). Answering the Call of the Wild. The Personalist Forum 14 (1):49-64.
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  6.  19
    Daniel Conway (2008). Nietzsche's on the Genealogy of Morals: A Reader's Guide. Continuum.
    In Nietzsche's "On the Genealogy of Morals": A Reader's Guide, Daniel Conway explains the philosophical background against which the book was written, the wider context of Western morality in general and the key themes and topics inherent ...
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  7.  12
    Daniel Conway (1997). Tracking the Avatars of Alterity. New Nietzsche Studies 2 (1-2):135-144.
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  8.  5
    Daniel Conway (2015). Much Ado About Nothing: In Defense of “Magister Kierkegaard”. Kierkegaard Studies Yearbook 20 (1).
    Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 20 Heft: 1 Seiten: 139-162.
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  9.  9
    Daniel W. Conway (1995). Writing in Blood. Epoché: A Journal for the History of Philosophy 3 (1/2):149-181.
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  10.  60
    Daniel W. Conway (1988). Solving the Problem of Socrates: Nietzsche's Zarathustra as Political Irony. Political Theory 16 (2):257-280.
  11.  17
    Daniel Conway (2003). “Seeing” Is Believing: Narrative Visualization In Kierkegaard’s Fear And Trembling. Journal of Textual Reasoning 2 (1).
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  12.  7
    Daniel W. Conway (1989). Literature as Life. International Studies in Philosophy 21 (2):41-53.
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  13.  7
    Daniel W. Conway (1993). Nietzsche. Review of Metaphysics 46 (3):603-604.
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  14.  5
    Daniel W. Conway (1998). Answering the Call of the Wild: Walking with Bugbee and Thoreau. The Personalist Forum 14 (1):49-64.
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  15.  12
    Daniel W. Conway (1989). Platonic Writings/Platonic Readings. Review of Metaphysics 43 (1):162-164.
  16.  28
    Daniel W. Conway (1997). Nietzsche's Dangerous Game: Philosophy in the Twilight of the Idols. Cambridge University Press.
    This is the first book-length treatment of the unique nature and development of Nietzsche's post-Zarathustran political philosophy. This later political philosophy is set in the context of the critique of modernity that Nietzsche advances in the years 1885-1888, in such texts as Beyond Good and Evil, On the Genealogy of Morals, Twilight of the Idols, The Antichrist, The Case of Wagner, and Ecce Homo. In this light Nietzsche's own diagnosis of the ills of modernity is subject to the same criticism (...)
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  17. Daniel Conway (2002). Irony, State and Utopia: Rorty's 'We 'and the Problem of Transitional Praxis.”. In Alan R. Malachowski (ed.), Richard Rorty. London ;Sage 55--88.
     
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  18.  11
    Daniel W. Conway (1991). Rorty's Humanistic Pragmatism: Philosophy Democratized (Review). Philosophy and Literature 15 (1):169-170.
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  19.  19
    Daniel W. Conway (1992). Nietzsche on Truth and Philosophy. Review of Metaphysics 46 (1):146-148.
  20.  5
    Daniel W. Conway (1992). Retuming to Sils-Maria. International Studies in Philosophy 24 (2):137-138.
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  21.  5
    Daniel W. Conway (2000). Mapping the Ruined Labyrinth—Our Task? New Nietzsche Studies 4 (3-4):165-175.
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  22.  21
    Daniel W. Conway (1992). Heidegger, Nietzsche, and the Origins of Nihilism. Journal of Nietzsche Studies 3:11-43.
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  23. Daniel Conway (2001). Irony, State and Utopia Rorty's' We 'and the Problem of Transitional'. In Matthew Festenstein & Simon Thompson (eds.), Richard Rorty: Critical Dialogues. Polity Press 55.
     
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  24.  9
    Daniel W. Conway (1991). The Eyes Have It. International Studies in Philosophy 23 (2):103-113.
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  25.  16
    Daniel W. Conway (1990). Nietzschean Narratives. Review of Metaphysics 43 (4):883-885.
  26.  13
    Daniel Conway (1989). Nietzsche's Moral Philosophy. Review of Metaphysics 42 (4):819-821.
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  27.  21
    Daniel W. Conway (1999). The Politics of Decadence. Southern Journal of Philosophy 37 (S1):19-33.
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  28.  8
    Daniel Conway (1998). The Genius as Squanderer. International Studies in Philosophy 30 (3):81-95.
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  29.  7
    Daniel W. Conway (1988). Nietzsche 's Teaching. Review of Metaphysics 41 (4):838-841.
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  30.  7
    Daniel W. Conway (1993). Nietzsche Contra Rousseau. Review of Metaphysics 47 (1):133-134.
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  31.  13
    Daniel W. Conway (1987). Nietzsche's Internal Critique of Foundationalism. International Studies in Philosophy 19 (2):103-110.
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  32.  16
    Daniel W. Conway & Phillips E. Young (1993). Ethics in America: A Report From the Trenches. [REVIEW] Journal of Value Inquiry 27 (1):123-130.
  33.  3
    Daniel W. Conway (1988). Nietzsche 's Teaching: An Interpretation of Thus Spoke Zarathustra. [REVIEW] Review of Metaphysics 41 (4):838-841.
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  34.  5
    Daniel W. Conway (1997). Nietzsche Family Values. Epoché: A Journal for the History of Philosophy 5 (1/2):97-106.
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  35.  5
    Daniel W. Conway (1995). Naturalizing the Epistemologist. International Studies in Philosophy 27 (3):19-23.
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  36.  5
    Daniel W. Conway (2001). Nietzsche's Swan Song. International Studies in Philosophy 33 (3):65-85.
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  37.  6
    Daniel W. Conway (2008). Decadence and Eternal Recurrence. The European Legacy 2 (4):653-657.
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  38.  10
    Daniel W. Conway (1988). Hegel, Nietzsche and the Criticism of Metaphysics. Review of Metaphysics 42 (1):145-147.
  39.  10
    Daniel W. Conway (1991). Thus Spoke Rorty: The Perils of Narrative Self-Creation. Philosophy and Literature 15 (1):103-110.
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  40.  10
    Daniel W. Conway (2002). Reading Henry James as a Critic of Modern Moral Life. Inquiry 45 (3):319 – 329.
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  41.  9
    Daniel W. Conway (1990). Beyond Realism. International Studies in Philosophy 22 (2):93-109.
    Despite his attack on metaphysical speculation, Nietzsche is generally received as a closet realist who identifies objective reality with a primordial chaos. By portraying Nietzsche as a metaphysical realist, this standard interpretation attributes to him the privileged "God's eye point of view" that his perspectivism discredits. Some readers attempt to salvage Nietzsche from the scrap heap of realism by presenting perspectivism as continuous with some strain of antirealism. But these attempts often ignore Nietzsche's apparent embrace of the categories and vocabulary (...)
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  42.  7
    Daniel W. Conway (1988). Nietzsche's Zarathustra. Review of Metaphysics 42 (2):385-387.
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  43.  4
    Daniel W. Conway (1992). Disembodied Perspectives - Nietzsche Contra Rorty. Nietzsche-Studien 21 (1):281.
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  44.  4
    Daniel W. Conway (1999). Modest Expectations: Kierkegaard's Reflections on the Present Age. Kierkegaard Studies Yearbook 1999 (1):21-49.
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  45.  2
    Daniel Conway (2014). Going No Further: Toward an Interpretation of “Problema III” in Kierkegaard's Fear and Trembling. Kierkegaard Studies Yearbook 19 (1).
    Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 19 Heft: 1 Seiten: 29-52.
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  46.  8
    Daniel W. Conway (1997). Circulus Vitiosus Deus? The Dialectical Logic of Feminist Standpoint Theory. Journal of Social Philosophy 28 (1):62-76.
  47.  3
    Daniel W. Conway (1994). Introduction. Philosophy and Rhetoric 27 (3).
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  48.  3
    Daniel W. Conway (2005). Tumbling Dice: Gilles Deleuze and the Economy of Repetition. Symploke 6 (1):7-25.
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  49.  7
    Daniel W. Conway (1995). The Economy of Decadence. Journal of Nietzsche Studies 9:77-112.
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  50.  5
    Daniel W. Conway (1994). Parastrategesis, Or: Rhetoric for Decadents. Philosophy and Rhetoric 27 (3):179 - 201.
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