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  1. Strangers to ourselves: a Nietzschean challenge to the badness of suffering.Nicolas Delon - 2024 - Inquiry: An Interdisciplinary Journal of Philosophy 67 (9):3600-3629.
    Is suffering really bad? The late Derek Parfit argued that we all have reasons to want to avoid future agony and that suffering is in itself bad both for the one who suffers and impersonally. Nietzsche denied that suffering was intrinsically bad and that its value could even be impersonal. This paper has two aims. It argues against what I call ‘Realism about the Value of Suffering’ by drawing from a broadly Nietzschean debunking of our evaluative attitudes, showing that a (...)
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  2. (2 other versions)Nietzsche's Intuitions.Justin Remhof - 2021 - Inquiry: An Interdisciplinary Journal of Philosophy 64 (7):732-753.
    ABSTRACT This essay examines a particular rhetorical strategy Nietzsche uses to supply prima facie epistemic justification: appeals to intuition. I first investigate what Nietzsche thinks intuitions are, given that he never uses the term ‘intuition’ as we do in contemporary philosophy. I then examine how Nietzsche can simultaneously endorse naturalism and intuitive appeals. I finish by looking at why and how Nietzsche uses appeals to intuition to further his philosophical agenda. Answering these questions should provide a new and deeper understanding (...)
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  3. Le problème de la souffrance chez Nietzsche et Parfit.Nicolas Delon - 2019 - Klesis 43:156-186.
    Dans On What Matters Parfit défénd un objectivisme moral sur lequel il espère que les philosophes finiront par converger. Au cœur de cet espoir sont des vérités normatives irréductibles telles que l’affirmation que la souffrance est intrinsèquement mauvaise. Parfit se demande si Nietzsche menace son édifice et lui consacre un chapitre entier chapeautant la discussion du désaccord moral et de la convergence, et conclut que Nietzsche soit n’est pas en vrai désaccord, soit ne raisonne pas dans des conditions satisfaisantes. Je (...)
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  4. Nietzsche on consciousness and the embodied mind.Manuel Dries (ed.) - 2018 - Boston, USA; Berlin, Germany: De Gruyter.
    Nietzsche's thought has been of renewed interest to philosophers in the Anglo-American philosophical community as well as to philosophers of a more phenomenological and hermeneutic background. The volume aims to appeal to both communities of scholars as it seeks to deepen the growing interest and appreciation of Nietzsche's contribution to our understanding of the mind. The 16 essays by leading Nietzsche scholars examine Nietzsche's understanding of consciousness and investigate its continuities with current developments in philosophy of mind, neuroscience, neuroethics, psychology, (...)
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  5. Nietzsche on Mind and Nature, edited by Manuel Dries and P. J. E. Kail. Oxford University Press, 2015, 256 pp. ISBN 13: 978‐0‐19‐872223‐6 hb £40.00. [REVIEW]Forster Jeremy - 2017 - European Journal of Philosophy 25 (1):189-195.
  6. Katsafanas, Paul. The Nietzschean Self: Moral Psychology, Agency and the Unconscious.Oxford: Oxford University Press, 2016. Pp. 272. $74.00. [REVIEW]Jonathan Mitchell - 2017 - Ethics 127 (3):777-783.
  7. Nietzsche's Pluralism about Consciousness.Mattia Riccardi - 2016 - British Journal for the History of Philosophy 24 (1):132-154.
    In this paper I argue that Nietzsche's view on consciousness is best captured by distinguishing different notions of consciousness. In other words, I propose that Nietzsche should be read as endorsing pluralism about consciousness. First, I consider the notion that is preeminent in his work and argue that the only kind of consciousness which may fit the characterization Nietzsche provides of this dominant notion is self-consciousness. Second, I argue that in light of Nietzsche's treatment of perceptions and sensations we should (...)
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  8. Nietzsche on the Nature of the Unconscious.Paul Katsafanas - 2015 - Inquiry: An Interdisciplinary Journal of Philosophy 58 (3):327-352.
    This paper argues that Nietzsche develops a novel and compelling account of the distinction between conscious and unconscious mental states: he argues that conscious mental states are those with conceptual content, whereas unconscious mental states are those with nonconceptual content. I show that Nietzsche’s puzzling claim that consciousness is ‘superficial’ and ‘falsifying’ can be given a straightforward explanation if we accept this understanding of the conscious/unconscious distinction. I originally defended this view in my ‘Nietzsche’s Theory of Mind: Consciousness and Conceptualization’ (...)
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  9. Against Nietzsche’s '''Theory''' of the Drives.Tom Stern - 2015 - Journal of the American Philosophical Association 1 (1):121--140.
    ABSTRACT ABSTRACT: Nietzsche, we are often told, had an account of 'self' or 'mind' or a 'philosophical psychology', in which what he calls our 'drives' play a highly significant role. This underpins not merely his understanding of mind, in particular, of consciousness and action. but also his positive ethics, be they understood as authenticity, freedom, knowledge, autonomy, self-creation, or power. But Nietzsche did not have anything like a coherent account of 'the drives' according to which the self, the relationship between (...)
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  10. Nietzsche's Existentialist Freedom.Ariela Tubert - 2015 - Journal of Nietzsche Studies 46 (3):409-424.
    ABSTRACT Following Robert C. Solomon's Living with Nietzsche, I defend an interpretation of Nietzsche's views about freedom that are in line with the existentialist notion of self-creation. Given Nietzsche's emphasis on the limitations on human freedom, his critique of the notion of causa sui, and his critique of morality for relying on the assumption that we have free will, it may be surprising that he could be taken seriously as an existentialist—existentialism characteristically takes freedom and self-creation to be central to (...)
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  11. The Many and the One: The Ontological Multiplicity and Functional Unity of the Person in the Later Nietzsche.John F. Whitmire - 2009 - The Pluralist 4 (1):1 - 17.
    A close reading of Nietzsche's post-1885 reflections on subjectivity and selfhood yields neither the voluntarist subject of his "existentialist" works ('Gay Science'; 'Zarathustra'), nor the complete dissolution of the self of some postmodern readers (Foucault, Deleuze). Instead, we find a quasi-phenomenological analysis of the (seemingly unitary) body as a multivalent, ceaselessly warring multiplicity of impulses and affects. Normatively, however (for the "higher" individual), this ontological diversity is yoked together by a single master-drive, creating a "social structure composed of many souls." (...)
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  12. Evolution and Force: Anxiety in Kierkegaard and Nietzsche.Bettina Bergo - 2003 - Southern Journal of Philosophy 41 (2):143-168.