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  1. Nietzsche’s Heraclitean Doctrine of the Eternal Recurrence of the Same.Paul S. Loeb - 2021 - Nietzsche Studien 50 (1):70-101.
    There is a long and successful scholarly tradition of commenting on Nietzsche’s deep affinity for the philosophy of Heraclitus. But scholars remain puzzled as to why he suggested at the end of his career, in Ecce Homo, that the doctrine he valued most, the eternal recurrence of the same, might also have been taught by Heraclitus. This essay aims to answer this question through a close examination of Nietzsche’s allusions to Heraclitus in his first published mention of eternal recurrence in (...)
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  • What makes the affirmation of life difficult?Paul Katsafanas - 2022 - In Keith Ansell-Pearson & Paul S. Loeb (eds.), Cambridge Critical Guide to Nietzsche's 'Thus Spoke Zarathustra'. Cambridge University Press.
    Nietzsche suggests that even individuals who take themselves to bear an affirmative attitude toward life would be horrified by the thought of eternal recurrence (roughly, the idea that our lives will repeat endlessly in exactly the same fashion). But why? Why is it supposed to be more difficult to affirm recurring lives than to affirm a non-recurring, singular life? I argue that standard interpretations of eternal recurrence are unable to answer this question. I offer a new interpretation of eternal recurrence, (...)
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  • Ciencia y creatividad en Friedrich Nietzsche. Science and creativity in Friedrich Nietzsche.Osman Choque-Aliaga - 2018 - Sociales 19:20-31.
    Abstract Both the subject of science and the notion of creativity in Nietzsche have not been studied with the attention they deserve. The subject of science, however, can be considered a thread of research that is attracting the attention of a large number of philosophers. The notion of creativity, for its part, occupies, among other notions, a little known place within the interests that revolve around the figure of the thinker of Röcken. Therefore, we intend to develop a study of (...)
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  • “Dios ha muerto” y la cuestión de la ciencia en Nietzsche. “God is dead” and the question of science in Nietzsche.Osman Choque-Aliaga - 2019 - Estudios de Filosofía (Universidad de Antioquia) 59:139-166.
    Este artículo pretende establecer una relación entre la frase “Dios ha muerto” y el tema de la ciencia en Nietzsche. Para tal fin, se hará un análisis de la frase “Dios ha muerto” a la luz de la reciente interpretación hecha en el mundo alemán. En segundo lugar, nos ocuparemos de los conceptos de ausencia y caos para determinar si dichas nociones pueden ser consideradas como un paso ulterior a la “muerte de Dios”. Finalmente, revisaremos el tema de la ciencia: (...)
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  • El filósofo y su filosofía. La "filosofía experimental" de Nietzsche. The philosopher and his philosophy. The "experimental philosophy" of Nietzsche.Osman Daniel Choque Aliaga - 2018 - Fragmentos de Filosofóa.
    Until recently one begins to speak of the “experimental philosophy” in the thought of Nietzsche. This novel way of approaching the philosopher of Röcken is due specifically to the reflections of Andreas Urs Sommer, an eminent interpreter of Nietzsche. Sommer explains the “experimental philosophy” supported by paragraph 125 of The Gay Science and goes hand in hand with an important figure in that paragraph: the madman. This article aims to explain what “experimental philosophy” is and then describe that literary artifice, (...)
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  • Nietzsche on truth, illusion, and redemption.R. Lanier Anderson - 2005 - European Journal of Philosophy 13 (2):185–225.
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  • Eine psychophysiologische Lektüre der Vorreden von 1886/87. Genese und Bedeutung von „Krankheit“ und „Gesundheit“ in Nietzsches Spätphilosophie. [REVIEW]Marina Silenzi - 2020 - Nietzsche Studien 49 (1):1-28.
    The 1886/87 prefaces for the new editions of The Birth of Tragedy, the first volume of Human, All Too Human, Daybreak, and The Gay Science, as well the preface for the first edition of the second volume of Human, All Too Human, are Nietzsche’s starting point for elaborating and developing his late conception of illness and health. To arrive at a more detailed interpretation of the health process that Nietzsche describes, it is necessary to establish an intertextual reading of the (...)
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  • Friedrich Nietzsche.Robert Wicks - 2008 - Stanford Encyclopedia of Philosophy.
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  • Does Nietzsche have a “Nachlass”?William A. B. Parkhurst - 2020 - Nietzsche Studien 49 (1):216-257.
    Based on a review of the literature and historical evidence, I argue that the use of the methodological principle known as the priority principle in Anglo-American Nietzsche scholarship is inconsistent and irreconcilable with historical evidence. It attempts to demarcate between the published works and the Nachlass. However, there are no agreed upon necessary and sufficient conditions of a particular textual object being considered “Nachlass.” This absence leads to implicit and often tacit value demarcation criteria that can be broadly grouped into (...)
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  • Nietzsche e Boscovich: das ações físicas aos preconceitos sensoriais.Adilson Felicio Feiler - 2019 - Universitas Philosophica 36 (72):279-303.
    Nietzsche’s translation of phycisist Roger Joseph Boscovich’s theory of matter to the language of a sensorial atomism evokes the emergence of several moral prejudices. For Boscovich, material points are the symptoms of an action that itself does not belong to those points, but is produced from a distance by other points, as the result of an operation from point A to point B and vice versa. By appropriating aspects of Boscovich’s physics, Nietzsche equates this dynamism to a theory of sensation. (...)
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  • A Non-Reductionist Physiologism: Nietzsche on Body, Mind and Consciousness.Claudia Rosciglione - 2013 - Prolegomena 12 (1):43-60.
    This paper addresses the following questions from the point of view of Nietzsche’s philosophy: What is the mind, and which kind of relationship does it hold to the body? Accordingly, the aim of this paper is to show that Nietzsche’s philosophy suggested a view of the mind that allows to outline an alternative stance to both mentalism and physicalism, as well as to both dualism and reductionism. It is argued that Nietzsche’s rehabilitation of the body as the specific seat of (...)
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  • Will to Power as Alternative to Causality.Joshua Rayman - 2016 - Journal of Speculative Philosophy 30 (3):361-372.
    Nietzsche’s critique of causality has not been taken as seriously as it should be. Nietzschean naturalists such as Ken Gemes, Brian Leiter, and John Richardson carry on with their appeals to causal-scientific forms of explanation as if there were no such critique.1 For instance, Leiter claims that Nietzsche is a naturalist in that he sets forth “theories that explain various important human phenomena … [in scientific terms], but are also modeled on science in the sense that they seek to reveal (...)
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  • Die Macht der Interpretation.Ekaterina Poljakova - 2019 - Deutsche Zeitschrift für Philosophie 67 (4):539-571.
    The article treats the problem of interpretation in its respect to reality by example of Umberto Eco’s moderate ‚realistic‘ position and his criticism of Friedrich Nietzsche, the “father” of postmodernism. Here the strongest arguments on both sides are evaluated: Eco’s “negative realism” pointing out the impossibility of some interpretations and Nietzsche’s thinking out the absolute absence of a privileged position proceeding from which it would be possible to unequivocally identify what is real. The article argues that the crucial point why (...)
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  • Genealogi, interpretation, refleksion, Nietzches ide til en interpretationsfilosofi.Martin Pasgaard-Westermann - 2010 - Res Cogitans 7 (1).
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  • Methodological Perspectivism and Scheme-Interpretationism in Science and Elsewhere.Hans Lenk - 2016 - Axiomathes 26 (4):383-399.
    The paper discusses Giere’s perspectivism in philosophy of science. Giere is certainly right in judging that, even within perspectives, the strongest possible conclusion is that some model provides a good but never perfect fit to aspects of the world, but its agency-laden “modelism” and realistic instrumentalism should be extended to a comprehensive general perspectivist and “indirect” realistic epistemology and embed it in an anthropology proper of the man as “flexible multiple human being”. Scheme-interpretations and specific perspectives are necessary for any (...)
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