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  1. Hegel and Nietzsche on Self-Judgment, Self-Mastery, and the Right to One’s Life.Emir Yigit - 2023 - Nietzsche Studien 52 (1):148-170.
    Nietzsche’s views regarding suicide are usually interpreted as a response to Christian, Kantian, and Schopenhauerian ethics. Here, they are defended on the basis of his notion of life as an aesthetic phenomenon in order to provide extramoral responses to such challenges as the following: a) whether the self can deliver the right kind of judgment regarding her life, b) how suicide can be considered an empowerment of the will, and c) whether suicide can be considered an exercise of freedom by (...)
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  • La incidencia social del arte: conservación y transformación en Freud y Nietzsche.Alonso Zengotita - 2019 - Escritos 27 (59):274-295.
    En el presente trabajo se buscará abordar la relación entre las obras de Nietzsche y Freud y el arte a partir de dos líneas de análisis: en primer lugar, el modo particular en que, para cada autor, se despliega la relación del arte con el plano social; en segundo lugar, que la noción misma de arte se halla íntimamente ligada al modo en que, para cada uno, se caracterizan la percepción y al concepto mismo de vida. Finalmente, se trazará una (...)
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  • (1 other version)Why Should We Care About Nietzsche's ‘Higher Men’?Omri Ben-Zvi - 2017 - European Journal of Philosophy 25 (3):638-656.
    This paper offers a new interpretation of Nietzsche's ‘higher men’ doctrine, which explains how he can simultaneously hold the following two positions: first, that higher types are especially important or valuable; and second, that all moral claims are false. Nietzsche can coherently subscribe to both views by arguing that higher types have wide inter-subjective value to lower types. More specifically, higher men, who are mainly characterized by their strong, commanding nature, fulfill a psychological need, common in most humans—the need to (...)
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  • VIII-Nietzsche,Amor FatiandThe Gay Science.Tom Stern - 2013 - Proceedings of the Aristotelian Society 113 (2pt2):145-162.
    ABSTRACTAmor fati—the love of fate—is one of many Nietzschean terms which seem to point towards a positive ethics, but which appear infrequently and are seldom defined. On a traditional understanding, Nietzsche is asking us to love whatever it is that happens to have happened to us—including all sorts of horrible things. My paper analyses amor fati by looking closely at Nietzsche's most sustained discussion of the concept—in book four of The Gay Science—and at closely related passages in that book. I (...)
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  • Nietzsche, irrationalism, and the cruel irony of Adorno and Horkheimer’s political quietude.Sid Simpson - 2021 - Contemporary Political Theory 20 (3):481-501.
    Adorno and Horkheimer’s legacy is incomplete without reference to their infamous political quietism. To thinkers such as Habermas, this was the unfortunate consequence of their alleged evacuation of reason. Attending to the treatment of Nietzsche in Dialectic of Enlightenment illuminates the distinct irony of such charges. Here, in their most popular book, Nietzsche is presented as precisely that which they praised him for warning against elsewhere: an advocate of cruelty animated by a reactionary morality. I contend that this exaggeration is (...)
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  • Artisans, Artists and Hegel's History of Art.Allen Speight - 2013 - Hegel Bulletin 34 (2):203-222.
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  • Nietzsche’s cultural elitism.David Rowthorn - 2017 - Canadian Journal of Philosophy 47 (1):97-115.
    Elitist readers, such as John Rawls, see Nietzsche as concerned only with the flourishing of a few great contributors to culture; egalitarian readers, such as Stanley Cavell, see Nietzschean culture as a universal affair involving every individual’s self-cultivation. This paper offers a compromise, reading Nietzsche as a ‘cultural elitist’ for whom culture demands that a few great individuals be supported in a voluntary, rather than state-mandated way. Rawls, it claims, is therefore misguided in worrying that Nietzsche’s elitism is a threat (...)
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  • “Nothing is really equal”: On the compatibility of Nietzsche's egalitarian ethics and anti-democratic politics.Jennie C. Ikuta - 2017 - Constellations 24 (3):339-355.
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  • Exemplars as evaluative ideals in Nietzsche’s philosophy of value.Jonanthan Mitchell - unknown
    The aim of this thesis is to provide a systematic account of Nietzsche’s philosophy of value by examining his exemplars. It will be argued that these exemplars represent his favoured evaluative practices and therefore illustrate what I will call his evaluative ideals. The thesis will be structured in three chapters, each examining a different exemplar that emerges from a particular period of Nietzsche’s work. Proceeding in this way will allow me to examine what I take to be three strands of (...)
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  • A human cry Nietzsche on affirming others' pain.Anna Ezekiel - 2014 - Philosophy and Social Criticism 40 (9):913-930.
    This article is concerned with what Nietzsche claims about particular kinds of suffering that can emerge in encounters with others. I maintain that, even taking into account statements of Nietzsche’s that contradict or modify his language of solitude, hardness and domination, his acknowledgement of the capacity of witnessing others’ suffering to cause pain does not indicate an intersubjective notion of self-affirmation, but is an instance of a tension he identifies between our inescapable implication in social ways of being, and our (...)
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  • Friedrich Nietzsche.Robert Wicks - 2008 - Stanford Encyclopedia of Philosophy.
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  • Pulling oneself up by the hair: understanding Nietzsche on freedom.Claire Kirwin - 2018 - Inquiry: An Interdisciplinary Journal of Philosophy 61 (1):82-99.
    Reading Nietzsche’s many remarks on freedom and free will, we face a dilemma. On the one hand, Nietzsche levels vehement attacks against the idea of the freedom of the will in several places throughout his writing. On the other hand, he frequently describes the sorts of people he admires as ‘free’ in various respects, as ‘free spirits’, or as in possession of a ‘free will’. So does Nietzsche think that we are or perhaps could be free, or not? I argue (...)
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  • (1 other version)Joint Action and the Expression of Shared Intentions: An Expanded Taylorian Account.Sean Bowden - 2017 - European Journal of Philosophy 25 (2):440-462.
    After having identified several shortcomings of the so-called ‘standard accounts’ of shared intentions, this paper will develop a novel framework for understanding such intentions. The framework to be advanced hinges on a notion of ‘expression’, as well as on the claim that shared intentions are expressed—that is, manifested, grasped, shaped and clarified—throughout the unfolding of the joint actions they animate, as well as in the various expressive activities and behaviours that accompany joint action. This claim will be defended with particular (...)
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  • (1 other version)Why Should We Care About Nietzsche's ‘Higher Men’?Omri Ben‐Zvi - 2016 - European Journal of Philosophy 24 (4):638-656.
    This paper offers a new interpretation of Nietzsche's ‘higher men’ doctrine, which explains how he can simultaneously hold the following two positions: first, that higher types are especially important or valuable; and second, that all moral claims are false. Nietzsche can coherently subscribe to both views by arguing that higher types have wide inter-subjective value to lower types. More specifically, higher men, who are mainly characterized by their strong, commanding nature, fulfill a psychological need, common in most humans—the need to (...)
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