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  1. added 2020-10-29
    Deleuze and Schopenhauer.Alistair Welchman - 2015 - In Craig Lundy & Daniella Voss (eds.), At the Edges of Thought: Deleuze and Post-Kantian Philosophy. Edinburgh, UK: pp. 213-252.
    Deleuze does not mention Schopenhauer very frequently. Certainly Schopenhauer does not appear to be in the counter-canon of life-affirming philosophers that Deleuze so values – indeed, far from it. Nor does he appear to be even a favoured ‘enemy’ as he describes Kant, or as he sometimes appears to view Hegel. Nevertheless, I think Schopenhauer’s break from Kant is crucial for understanding not only Deleuze’s account of Nietzsche, but also for a proper grasp of the core Deleuzian distinction between the (...)
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  2. added 2020-10-16
    Marco Brusotti & Herman Siemens (Eds.), Nietzsche’s Engagements with Kant and the Kantian Legacy, Volume I: Nietzsche, Kant, and the Problem of Metaphysics. London: Bloomsbury, 2017. Xix + 298 Pp. ISBN: 978-1-4742-7477-7. Hardcover, $114.00 (Volume); $256.00 (Collection). [REVIEW]Justin Remhof - forthcoming - Journal of Nietzsche Studies.
    Review of Marco Brusotti & Herman Siemens (eds.), Nietzsche’s Engagements with Kant and the Kantian Legacy, Volume I: Nietzsche, Kant, and the Problem of Metaphysics. London: Bloomsbury, 2017. xix + 298 pp. ISBN: 978-1-4742-7477-7. Hardcover, $114.00 (volume); $256.00 (collection).
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  3. added 2020-07-31
    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.
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  4. added 2019-09-27
    Nietzsche: Metaphysician.Justin Remhof - forthcoming - Journal of the American Philosophical Association.
    Perhaps the most fundamental disagreement concerning Nietzsche’s view of metaphysics is that some commentators believe Nietzsche has a positive, systematic metaphysical project, and others deny this. Those who deny it hold that Nietzsche believes metaphysics has a special problem, that is, a distinctively problematic feature which distinguishes metaphysics from other areas of philosophy. In this paper, I investigate important features of Nietzsche’s metametaphysics in order to argue that Nietzsche does not, in fact, think metaphysics has a special problem. The result (...)
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  5. added 2019-04-22
    Nietzsche and James on the Value of Constructing Objects.Justin Remhof - 2018 - Open Philosophy 1 (1):392-400.
    In this paper, I first suggest that Nietzsche and James, two otherwise very different thinkers, both endorse the controversial constructivist view that human representational practices bring all material objects into existence. I then explore their views concerning why and how constructivism can play a vital role in helping us find reality and our lives valuable.
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  6. added 2018-06-29
    Psychologischer Skeptizismus. Nietzsches Kritik Am Deutschen Idealismus.Michael Lewin - 2017 - Coincidentia. Zeitschrift für Europäische Geistesgeschichte 8:383-406.
    Eine Untersuchung zu Nietzsches Kritik am Deutschen Idealismus im Rahmen seiner allgemeinen Idealismuskritik und seiner Lehre vom Willen zur Macht.
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  7. added 2017-01-30
    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 UIA 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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  8. added 2016-10-06
    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, Germa 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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  9. added 2016-05-24
    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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  10. added 2016-04-12
    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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  11. added 2013-03-18
    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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