Search results for 'will to power' (try it on Scholar)

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  1. Nina Power (2010). The Will to Poem. The Philosophers' Magazine 51:104-105.score: 450.0
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  2. Transforming Will (2010). Samoans Have a Word for “Will”—Loto—but Anthropologists Have Not Always Translated It Thusly, Which Puzzled Me When I First Began Doing Ethnography in American Sāmoa in the 1980s. I Was Taking a Language Class Kindly Offered to Stateside Teachers by a High-Ranking Member of the Government. He Decided to Teach Us a Love Song, Chanting the Language Into Our Heads. He Gave Us the Samoan Version and an English Translation with Every Word Glossed but One—Loto. After Class, I Asked Him to Translate It. He ... [REVIEW] In Keith M. Murphy & C. Jason Throop (eds.), Toward an Anthropology of the Will. Stanford University Press. 123.score: 420.0
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  3. Truth Or Power (2003). He Main Thesis for Which I Intend to Argue is That There is an Exclusi-T Ve Disjunction Between Two Options for the Foundations of Morality: There is Truth or There is the Exercise of Power. 1 In Other Words, the Deni. In P. Schaber & R. Huntelmann (eds.), Grundlagen der Ethik. 123.score: 390.0
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  4. Babette Babich (2007). Heidegger’s Will to Power. Journal of the British Society for Phenomenology 38 (1):37-60.score: 180.0
    On Heidegger's Beitraege and the influence of Nietzsche's Will to Power (a famous non-book).
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  5. Donovan Miyasaki (2013). Nietzsche's Will to Power as Naturalist Critical Ontology. History of Philosophy Quarterly 30 (3):251-69.score: 180.0
    In this paper, I argue that Nietzsche’s published works contain a substantial, although implicit, argument for the will to power as ontology—a critical and descriptive, rather than positive and explanatory, theory of reality. Further, I suggest this ontology is entirely consistent with a naturalist methodology. The will to power ontology follows directly from Nietzsche’s naturalist rejection of three metaphysical presuppositions: substance, efficient causality, and final causality. I show that a number of interpretations, including those of Clark, (...)
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  6. William McNeill (2013). The Secret of Life: Explorations of Nietzsche's Conception of Life as Will to Power. Research in Phenomenology 43 (2):177-192.score: 150.0
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  7. R. Lanier Anderson (2005). Nietzsche's Will to Power as a Doctrine of the Unity of Science. Angelaki 10 (1):77 – 93.score: 120.0
    (2005). Nietzsche's will to Power as a Doctrine of the Unity of Science. Angelaki: Vol. 10, continental philosophy and the sciences the german traditionissue editor: damian veal, pp. 77-93.
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  8. James Genone (2001). Genealogy and Will to Power. Revista Portuguesa de Filosofia 57 (2):285 - 298.score: 120.0
    Nietzsche's book On the Genealogy of Morals is often taken to be the high point of his critical project. Many of the positive aspects of Genealogy are often ignored, however, because they are difficult to explain. This article attempts to give an interpretation of the second essay of Genealogy in terms of Nietzsche's concept of will to power. On this basis, the second essay shows itself not to be simply an account of "bad conscience", but rather an account (...)
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  9. J. Keeping (2012). The Thousand Goals and the One Goal: Morality and Will to Power in Nietzsche's Zarathustra. European Journal of Philosophy 20 (S1):e73-e85.score: 120.0
    Nietzsche's critical stance toward morality appears to support some version of moral relativism. Yet he praises some actions and attributes while condemning others. Are these evaluations expressions of his moral prejudices, or is there a basis for them in his thought? Through a close reading of key passages from ThusSpokeZarathustra, I attempt to demonstrate that morality for Nietzsche is the historically situated working-out of will to power and therefore subject to critique on that basis.
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  10. Léa Cléret & Mike McNamee (2012). Olympism, The Values Of Sport, and the Will to Power: De Coubertin And Nietzsche Meet Eugenio Monti. Sport, Ethics and Philosophy 6 (2):183-194.score: 120.0
    The ?values of sport? is a concept that is often used to justify actions and policies by a range of agents and agencies from coaches and teachers to governing bodies and educational institutions. From a philosophical point of view, these values deserve to be analysed with great care to make sure we understand their nature and reach. The aim of this paper is to critically examine the values carried by the educational conception of sport that Pierre de Coubertin developed and (...)
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  11. Charles W. Nuckolls (1995). Motivation and the Will to Power: Ethnopsychology and the Return of Thomas Hobbes. Philosophy of the Social Sciences 25 (3):345-359.score: 120.0
    Like the concept "structure" a generation ago, "power" now figures prominently in the anthropological understanding of human action. This essay attempts to locate the concept of power in the cultural history of Anglo-Saxon political discourse. Discussion focuses on a specific domain of inquiry—"ethnopsychology"— and on one of the texts recognized as exemplary of that domain, Lutz's Unnatural Emotions. In a field largely concerned with matters of cognitive process, of knowledge structures and patterns of inference, the concept of " (...)" is used to supply motivational force; motivation is the will to power. This is intelligible, however, only against the implicit background of Anglo-Saxon political theory, best represented historically in the work of Thomas Hobbes. It is argued that the circumstances of "post-modernity" make the return of Hobbesianism inevitable and that it is this tradition that ethnopsychology unwittingly reproduces in the quest to understand cognition, emotion, and agency. (shrink)
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  12. Frederick Olafson (1991). Nietzsche's Philosophy of Culture: A Paradox in the Will to Power. Philosophy and Phenomenological Research 51 (3):557-572.score: 120.0
    I examine Nietzsche's concept of a nihilism of strength\nand the relationship in which it stands to the kind of\nvital self-assertion that he admired in archaic\naristocracies. What is new in Nietzsche's nihilism of\nstrength is a self-awareness that was lacking in the past\nand that would enable a fully autonomous human being to\nrecognize the "being" he imposes on "becoming" as the\nexpression of his own will to power. I show that this idea\nleads to serious incoherencies in Nietzsche's account of\nthis new kind of (...)
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  13. Hope K. Fitz (2005). Nietzche\'s Philosophy of the Will to Power a Kind of Elan Vital and Creative Expression. Dialogue and Universalism 15 (5-6):43-54.score: 120.0
    In this paper I argue that, for Nietzsche, the will to power is a kind of élan vital, i.e., vital impulse, force or drive. In living creatures, it is a drive to express their natures. In human beings, it is complex and must be developed in stages. The initial stages include becoming independent and striving for freedom of spirit and expression. Of the few that achieve the last stage, some will become the Übermensch or superior persons who (...)
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  14. Berm (2001). Bodily Self-Awareness and the Will: Reply to Power. Minds and Machines 11 (1):139-142.score: 111.0
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  15. Wes Morriston (2005). Power, Liability, and the Free-Will Defence: Reply to Mawson. Religious Studies 41 (1):71-80.score: 108.0
    Tim Mawson argues that the ability to choose what one knows to be morally wrong is a power for some persons in some circumstances, but that it would be a mere liability for God. The lynchpin of Mawson's argument is his claim that a power is an ability that it is good to have. In this rejoinder, I challenge this claim of Mawson's, arguing that choosing a course of action is always an exercise of (...), whether or not it is good for one to have that power. I then go on to develop an argument for saying that if (for the reasons presented by Mawson) it is not good for God to have the ability to make evil choices, then it isn't good for us to have it either, in which case the free-will defence is unsustainable. (shrink)
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  16. Mark Alfano (2010). The Tenacity of the Intentional Prior to the Genealogy. Journal of Nietzsche Studies 40:29-46.score: 99.0
    I have argued elsewhere that the psychological aspects of Nietzsche’s later works are best understood from a psychodynamic point of view. Nietzsche holds a view I dubbed the tenacity of the intentional (T): when an intentional state loses its object, a new object replaces the original; the state does not disappear entirely. In this essay I amend and clarify (T) to (T``): When an intentional state with a sub-propositional object loses its object, the affective component of the state persists without (...)
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  17. Edgar Bodenheimer (1973). Power, Law, and Society; a Study of the Will to Power and the Will to Law. New York,Crane, Russak.score: 96.0
     
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  18. Friedrich Wilhelm Nietzsche (1974). The Will to Power: An Attempted Transvaluation of All Values. Gordon Press.score: 96.0
     
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  19. Friedrich Wilhelm Nietzsche (1968/2006). The Will to Power. London, Weidenfeld & Nicolson.score: 96.0
  20. Friedrich Wilhelm Nietzsche (1967/2006). The Will to Power. New York, Random House.score: 96.0
  21. Nadeem J. Z. Hussain (2011). The Role of Life in the GENEALOGY. In Simon May (ed.), The Cambridge Guide to Nietzsche's ON THE GENEALOGY OF MORALITY. Cambridge University Press. 142--69.score: 93.0
    In THE GENEALOGY OF MORALITY Nietzsche assess the value of the value judgments of morality from the perspective of human flourishing. His positive descriptions of the “higher men” he hopes for and the negative descriptions of the decadent humans he thinks morality unfortunately supports both point to a particular substantive conception of what such flourishing comes to. The Genealogy, however, presents us with a puzzle: why does Nietzsche’s own evaluative standard not receive a genealogical critique? The answer to this puzzle, (...)
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  22. Eugene Garver (2006). Aristotle and the Will to Power. Philosophy in the Contemporary World 13 (2):74-83.score: 93.0
    Once we get past moral outrage, Aristotle’s notorious discussion of slavery has several ever more disquieting challenges to modern thinking. Not only are slaves in a certain sense “natural,” but so is the master/slave relationship and so is mastery. While he thinks that living the right kind of state and having the right kind of character is a permanent solution to problems of slavishness, problems of mastery, of the despotic cast of mind, are permanent political problems, since the desire to (...)
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  23. Henrik Rydenfelt (2013). Valuation and the Will to Power: Nietzsche's Ethics with Ontology. Journal of Nietzsche Studies 44 (2):213-224.score: 93.0
    Nietzsche’s texts invite perplexing questions about the justification and objectivity of his ethical views. 1 On the one hand, Nietzsche often appears to subscribe to strong forms of antirealism or even nihilism about value. This has resulted in some classical readings such as Danto’s suggesting that, when reading Nietzsche, we are being asked “to abandon our meta-ethical beliefs (to use contemporary terms) as to the possibility of justifying whatever moral beliefs we have.” 2 On the other hand, many if not (...)
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  24. Friedrich Nietzsche (2010). How the "True World" Finally Became a Fable : The History of an Error : The Will to Power as Art. In Christopher Want (ed.), Philosophers on Art From Kant to the Postmodernists: A Critical Reader. Columbia University Press.score: 93.0
     
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  25. Marinus Schoeman (2003). Nietzsche: Perspektivisme, Agonistiese Pluralisme, En Die Wil Tot Mag. (Nietzsche: Perspectivism, Agonistic Pluralism, and Will to Power). South African Journal of Philosophy 22 (4):348-360.score: 93.0
    Nietzsche's philosophy of life-affirmation and perspectivism is often charged with skeptical relativism and a seemingly unsurmountable problem of self-referentiality that necessarily leads to a “performative contradiction” (Habermas). While the charge of skeptical relativism can be easily dismissed, the problem of self-reference is a much more complicated affair. After discussing certain aspects of Nietzsche's perspectivism, and particularly those texts in which he explicitly deals with the issue of self-referentiality, I come to the conclusion that Nietzsche's various judgements and his perspectivism can (...)
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  26. Vincent Blok (2011). An Indication of Being – Reflections on Heidegger’s Engagement with Ernst Jünger. Journal of the British Society for Phenomenology 42 (2):194-208.score: 90.0
    In the thirties, Martin Heidegger was heavily involved with the work of Ernst Jünger (1895-1998). He says that he is indebted to Jünger for the ‘enduring stimulus’ provided by his descriptions. The question is: what exactly could this enduring stimulus be? Several interpreters have examined this question, but the recent publication of lectures and annotations of the thirties allow us to follow Heidegger’s confrontation with Jünger more precisely. -/- According to Heidegger, the main theme of his philosophical thinking in the (...)
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  27. Paul Katsafanas (2011). Deriving Ethics From Action: A Nietzschean Version of Constitutivism. Philosophy and Phenomenological Research 83 (3):620-660.score: 90.0
    This paper has two goals. First, I offer an interpretation of Nietzsche’s puzzling claims about will to power. I argue that the will to power thesis is a version of constitutivism. Constitutivism is the view that we can derive substantive normative conclusions from an account of the nature of agency; in particular, constitutivism rests on the idea that all actions are motivated by a common, higher-order aim, whose presence generates a standard of assessment for actions. Nietzsche’s (...)
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  28. Ciano Aydin (2007). Nietzsche on Reality as Will to Power: Toward an "Organization–Struggle" Model. Journal of Nietzsche Studies 33 (1):25-48.score: 90.0
  29. Maudemarie Clark (2000). Nietzsche's Doctrine of the Will to Power. International Studies in Philosophy 32 (3):119-135.score: 90.0
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  30. Edward J. Romar (2009). Noble Markets: The Noble/Slave Ethic in Hayek's Free Market Capitalism. [REVIEW] Journal of Business Ethics 85 (1):57 - 66.score: 90.0
    Friedrich A. von Hayek influenced many areas of inquiry including economics, psychology and political theory. This article will offer one possible interpretation of the ethical foundation of Hayek’s political and social contributions to libertarianism and free market capitalism by analyzing several of his important non-economic publications, primarily The Road to Serfdom, The Fatal Conceit, The Constitution of Liberty and Law, Legislation and Liberty. While Hayek did not offer a particular ethical foundation for free market capitalism, he argued consistently that (...)
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  31. Robert C. Solomon (1998). The Virtues of a Passionate Life: Erotic Love and “the Will to Power”. Social Philosophy and Policy 15 (01):91-.score: 90.0
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  32. Nina Pelikan Straus (2007). Grand Theory on Trial: Kafka, Derrida, and the Will to Power. Philosophy and Literature 31 (2):378-393.score: 90.0
  33. G. Watts Cunningham (1919). On Nietzsche's Doctrine of the Will to Power. Philosophical Review 28 (5):479-490.score: 90.0
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  34. Iain Morrisson (2001). Slave Morality, Will to Power, and Nihilism in On the Genealogy of Morality. International Studies in Philosophy 33 (3):127-144.score: 90.0
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  35. Harry Neumann (1968). The Will to Power. Journal of the History of Philosophy 6 (3):301-303.score: 90.0
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  36. B. C. Sax (1982). Book Review:Nietzsche. Vol. 1: The Will to Power as Art. Martin Heidegger. [REVIEW] Ethics 92 (4):761-.score: 90.0
  37. David Owen (2000). Is There a Doctrine of Will to Power? International Studies in Philosophy 32 (3):95-106.score: 90.0
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  38. Scott Simmons (1996). A Concordance Indexing The Will to Power With the Critical Editions of Nietzsche's Collected Works (KGW & KSA). New Nietzsche Studies 1 (1-2):126-153.score: 90.0
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  39. Jacques Taminiaux (1999). On Heidegger's Interpretation of the Will To Power As Art. New Nietzsche Studies 3 (1-2):1-22.score: 90.0
  40. Rafael Winkler (2007). Nietzsche and l'Élan Technique: Technics, Life, and the Production of Time. [REVIEW] Continental Philosophy Review 40 (1):73-90.score: 90.0
    In this paper we examine Nietzsche’s relation to the life sciences of his time and to Darwinism in particular, arguing that his account of the will to power in terms of technics eschews three metaphysical prejudices, hylemorphism, utilitarianism, and teleological thinking. Telescoping some of Nietzsche’s pronouncements on the will to power with a Bergsonian lens, our reading of the will to power, as an operation productive of time, the future or life, offers an alternative (...)
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  41. Richard Schacht (2000). Nietzsche's “Will to Power”. International Studies in Philosophy 32 (3):83-94.score: 90.0
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  42. Alan Richardson (2005). Reichenbach's Disease and Mirowski's Theory of Knowledge? Or, Will to Power as Philosophy of Science. Studies in History and Philosophy of Science Part A 36 (4):744-753.score: 90.0
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  43. Brian Domino (forthcoming). A Concordance to the Will to Power. Journal of Nietzsche Studies.score: 90.0
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  44. Linda L. Williams (1996). Will to Power in Nietzsche's Published Works and the Nachlass. Journal of the History of Ideas 57 (3):447-463.score: 90.0
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  45. Ivan Soll (1986). The Hopelessness of Hedonism and the Will to Power. International Studies in Philosophy 18 (2):97-112.score: 90.0
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  46. C. Fatta & J. Labadie (1960). Snobbism: One Aspect of the Will To Power. Diogenes 8 (30):24-40.score: 90.0
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  47. John Richardson (2000). Clark on Will to Power. International Studies in Philosophy 32 (3):107-117.score: 90.0
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  48. Wolfgang Müller-Lauter & Drew E. Griffin (forthcoming). Nietzsche's Teaching of Will to Power. Journal of Nietzsche Studies.score: 90.0
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  49. Roger T. Ames (1984). Coextending Arising, Te, and Will to Power: Two Doctrines of Self-Transformation. Journal of Chinese Philosophy 11 (2):113-138.score: 90.0
  50. Brian J. Fox (2002). Williams, Linda L. Nietzsche's Mirror: The World as Will to Power. Review of Metaphysics 55 (4):879-881.score: 90.0
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