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  1. Peter Berkowitz, Nietzsche: The Ethics of An Immoralist. [REVIEW]Christa Davis Acampora - 1997 - Man and World 30 (4):490-496.
  2. Nietzsche: His Philosophy of Contradictions and the Contradictions of His Philosophy (Review).Tom Bailey - 2003 - Journal of Nietzsche Studies 25 (1):95-100.
  3. Metaphysics, Art and Language in Early Works of Nietzsche.Johannes Balthasar - 1990 - Philosophy and History 23 (2):116-116.
  4. Friedrich Nietzsche.Harold Bloom (ed.) - 1987 - Chelsea House Publishers.
  5. Sloughing One's Skin.Brian Bowles - 1999 - Southwest Philosophy Review 15 (2):25-38.
    Nietzsche's perspectivism can be seen as a two-leveled cure for dogmatism. On the one hand, perspectivism amounts to the dismissal of the metaphysical world and the acknowledgement of the esential incompleteness of all knowledge insofar as knowledge is only and always perspectival. On the other hand, perspectivism is an affirmation of the central role the affects play in all interpretations of the world; consequently, it presents itself as a summary rejection of the notion of disinterested contemplation or knowledge. Nietzsche's theory (...)
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  6. Nietzsche's Critique of Staticism.Manuel Dries - 2008 - 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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  7. Twilight of the Idols or How to Philosophize with a Hammer.Daniel Fidel Ferrer & Friedrich Nietzsche - 2013 - archive.org.
    Cataloguing: -/- Twilight of the Idols or How to Philosophize with a Hammer / By Friedrich Nietzsche (1844-1900). [Götzen-Dämmerung. English]. Translation of text, afterward, notes, letters, and appendixes by ©Daniel Fidel Ferrer, 2013. 1. Philosophy. 2). Metaphysics. 3). Philosophy, German. 4). Philosophy, German -- 19th century. 5). Philosophy, German – Greek influences. I. Nietzsche, Friedrich Wilhelm, 1844-1900. II. Ferrer, Daniel Fidel, 1952-.
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  8. La muerte de Dios y el último Dios. Nietzsche en los Aportes a la Filosofía de Martín Heidegger.Carlos Gutiérrez Lozano - 2007 - Revista de filosofía (Chile) 39 (119):77-90.
    The article critically develops Nietzsche's presence in Heidegger's second great work, Contributions to Philosophy. Heidegger considers Nietzsche the last metaphysicist. However, being Western Metaphysics' zenith is the greatest thing that can be said of a thinker, since being the one who brings to completion a school of thought makes one, at the same time, the precursor of the ‘other’ begining and thus his concept of God's dead, nihilism and truth really can open the door to a kind of post-metaphysical thought, (...)
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  9. Nietzsches kritik der metaphysik.Ingeborg Heidemann - 1961 - Kant-Studien 53 (1-4):507-543.
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  10. Kantian and Nietzschean Aesthetics of Human Nature: A Comparison Between the Beautiful/Sublime and Apollonian/Dionysian Dualities.Erman Kaplama - 2016 - Cosmos and History 12 (1):166-217.
    Both for Kant and for Nietzsche, aesthetics must not be considered as a systematic science based merely on logical premises but rather as a set of intuitively attained artistic ideas that constitute or reconstitute the sensible perceptions and supersensible representations into a new whole. Kantian and Nietzschean aesthetics are both aiming to see beyond the forms of objects to provide explanations for the nobility and sublimity of human art and life. We can safely say that Kant and Nietzsche used the (...)
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  11. Cosmological Aesthetics Through the Kantian Sublime and Nietzschean Dionysian.Erman Kaplama - 2013 - UPA, Rowman & Littlefield.
    This book is founded on a close reading of Kant’s Opus Postumum in order both to explore the essential motivation that drove Kant to write a last comprehensive magnum opus and, by doing so, to show the essential link between his aesthetics and the idea of Übergang, the title of this last work. For this work contains not only his dynamical theory of matter defining motion as preliminary to the notions of space and time, and the advanced version of his (...)
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  12. Introduction to Cosmological Aesthetics: The Kantian Sublime and Nietzschean Dionysian.Erman Kaplama - 2010 - International Journal of the Humanities 8 (2):69-84.
    This paper is founded on a close reading of Kant’s Opus Postumum in order both to explore the essential motivation that drove Kant to write a last comprehensive magnum opus and, by doing so, to show the essential link between his aesthetics and the idea of Übergang, the title of this last work. For this work contains not only his dynamical theory of matter defining motion as preliminary to the notions of space and time, and the advanced version of his (...)
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  13. Nietzsche on Ethics and Politics by Maudemarie Clark. [REVIEW]Jonathan Mitchell - 2016 - Journal of Nietzsche Studies 47 (3):492-497.
    Maudemarie Clark is best known among Nietzsche scholars for two monographs, Nietzsche on Truth and Philosophy and The Soul of Nietzsche’s Beyond Good and Evil, the second coauthored with David Dudrick. The focus of these works was metaphysical-cum-epistemological, in the first instance distinguishing Nietzsche’s views on truth from the popular association with postmodernism, in the second providing an “esoteric” rereading of book 1 of BGE in an attempt to rebuff central aspects of naturalistic readings like that of Brian Leiter. The (...)
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  14. Nietzsches lehre vom willen zur macht.Wolfgang Müller-Lauter - 1974 - Nietzsche-Studien 3 (1):1.
  15. Defending Nietzsche's Constructivism About Objects.Justin Remhof - 2017 - European Journal of Philosophy 25 (2):1132-1158.
    Nietzsche appears to adopt a radical Kantian view of objects called constructivism, which holds that the existence of all objects depends essentially on our practices. This essay provides a new reconstruction of Nietzsche's argument for constructivism and responds to five pressing objections to reading Nietzsche as a constructivist that have not been addressed by commentators defending constructivist interpretations of Nietzsche.
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  16. Nietzsche on Objects.Justin Remhof - 2015 - Nietzsche-Studien 44 (1).
    Nietzsche was persistently concerned with what an object is and how different views of objects lead to different views of facts, causality, personhood, substance, truth, mathematics and logic, and even nihilism. Yet his treatment of objects is incredibly puzzling. In many passages he assumes that objects such as trees and leaves, tables and chairs, and dogs and cats are just ordinary entities of experience. In other places he reports that objects do not exist. Elsewhere he claims that objects exist, but (...)
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  17. “Der faule Fleck des Kantischen Kriticismus”. Erscheinung und Ding an sich bei Nietzsche.Mattia Riccardi - 2009 - Schwabe.
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  18. Nietzsche's Existentialist Freedom. Tubert - 2015 - Journal of Nietzsche Studies 46 (3):409-424.
    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 (self-creation out of nothing), 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 (...)
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