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  1. Nietzsche's Eternal Return and Guimarães Rosa's Tale 'The Third Riverbank' **.Marcos Wagner Da Cunha -
    Nietzsche's Ewige Wiederkunft; (Eternal Return), as a possible interpretation of 'The Third River Bank';, a poignant tale by the great Brazilian writer João Guimarães Rosa [1908-1967]. As such, this paper is a part of 'Genealogy of the Real. Nietzsche, Freud'; a Doctorate Dissertation at the Institute of Philosophy of the University of São Paulo (1993).
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  2. Forward to Moles, Nietzsche’s Philosophy of Nature and Cosmology.Justin Remhof - forthcoming - Peter Lang.
    This is a forward for the reissue of Moles's book, Nietzsche's Philosophy of Nature and Cosmology. I first summarize the main arguments in the book and then explain why contemporary readers should be very interested in engaging with this book.
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  3. The Problem of Morality Based on Metaphysics After Nietzsche’s ‘Death of God’.Hugo Correia - 2021 - Dissertation, University of Wales, Trinity Saint David
    The critique of Metaphysics and Morality occupies a central place in post-modern philosophy. The decline and decadence of absolute truths about the true nature of reality, was presented by radical changes in scientific progress. Nietzsche’s proclamation of the Death of God will be set as the starting point for the critique and personal reflection. Nietzsche’s new conception of man, breaks off from traditional understanding, inherited from the pre-Socratics. Nietzsche is not a post-modern philosopher who is against morality, but rather opposed (...)
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  4. 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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  5. The Cosmological Aesthetic Worldview in Van Gogh’s Late Landscape Paintings.Erman Kaplama - 2016 - Cosmos and History 12 (1):218-237.
    Some artworks are called sublime because of their capacity to move human imagination in a different way than the experience of beauty. The following discussion explores how Van Gogh’s The Starry Night along with some of his other late landscape paintings accomplish this peculiar movement of imagination thus qualifying as sublime artworks. These artworks constitute examples of the higher aesthetic principles and must be judged according to the cosmological-aesthetic criteria for they manage to generate a transition between ethos and phusis (...)
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  6. Originary Dehiscence: An Invitation to Explore the Resonances Between the Philosophies of Nietzsche and Merleau-Ponty.Frank Chouraqui - 2013 - In Christine Daigle & Élodie Boublil (eds.), Nietzsche and Phenomenology: Power, Life, Subjectivity. Indiana University Press. pp. 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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  7. Nietzsche’s ‘Anti-Naturalism’ in ‘The Four Great Errors’.David Emmanuel Rowe - 2013 - 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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  8. The Eternal Return of the Same: Nietzsche's "Valueless" Revaluation of All Values.David Rowe - 2012 - 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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  9. Time and Becoming in Nietzsche's Thought. By Robin Small. London/New York: Continuum, 2010, Pp. 202. [REVIEW]Christoph Schuringa - 2011 - 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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  10. 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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  11. Nietzsche's Critique of Staticism.Manuel Dries - 2008 - In Nietzsche on Time and History. Walter de Gruyter. pp. 1.
    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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  12. Nietzsche’s Thirst For India: Schopenhauerian, Brahmanist, and Buddhist Accents In Reflections on Truth, the Ascetic Ideal, and the Eternal Return.S. M. Amadae - 2004 - 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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  13. Nietzsche: Naturalism and Interpretation.Christoph Cox - 1999 - University of California Press.
    _Nietzsche: Naturalism and Interpretation_ offers a resolution of one of the most vexing problems in Nietzsche scholarship. As perhaps the most significant predecessor of more recent attempts to formulate a postmetaphysical epistemology and ontology, Nietzsche is considered by many critics to share this problem with his successors: How can an antifoundationalist philosophy avoid vicious relativism and legitimate its claim to provide a platform for the critique of arguments, practices, and institutions? Christoph Cox argues that Nietzsche successfully navigates between relativism and (...)
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  14. Nietzsche’s Heraclitus and the Doctrine of Becoming.Christoph Cox - 1998 - International Studies in Philosophy 30 (3):49-63.
  15. Nietzsche und Heidegger als nihilistische Denker: Zu Gianni Vattimos ‚postmodernistischer‘ Deutung.Wolfgang Müller-Lauter - 1998 - Nietzsche Studien 27 (1):52-81.
  16. The "Essential Thought" of Martin Heidegger as a Continuation of Nietzsche's Philosophy of Time. Żelazna - 1984 - 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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