41.
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New Nietzsche Studies:
Volume >
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Robin Small
Realism without Réeism:
A Neglected Side of Nietzsche
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42.
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New Nietzsche Studies:
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Beatrix Himmelman
How to Make Sense of the World
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43.
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New Nietzsche Studies:
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Lydia Goehr
Philosophy Without Art:
Standing on the Stage with Nietzsche
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44.
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New Nietzsche Studies:
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Vladimir Mironov
The Superman:
Dostoevsky, Nietzsche and Heidegger
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45.
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New Nietzsche Studies:
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David Kishik
Zarathustra's Whisper
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46.
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New Nietzsche Studies:
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8 >
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Tinneke Beekman
Turning Metaphysics into Psychology:
Sigmund Freud and Friedrich Nietzsche
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47.
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New Nietzsche Studies:
Volume >
8 >
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Lorraine Markotić
Art and the Übermensch:
Lou Salome's Reading of Nietzsche
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48.
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New Nietzsche Studies:
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8 >
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Eli Eilon
Autonomy and Nature
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49.
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New Nietzsche Studies:
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9 >
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Hans Vaihinger
Nietzsche's Will to Illusion
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50.
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New Nietzsche Studies:
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9 >
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Olivier Reboul
Nietzsche's Critique of Kant
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51.
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New Nietzsche Studies:
Volume >
9 >
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Volker Gerhardt
The Concept of Life in Kant and Nietzsche
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52.
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New Nietzsche Studies:
Volume >
9 >
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Joshua Rayman
Nietzsche's Temporal Critiques of Kantian Universality
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53.
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New Nietzsche Studies:
Volume >
9 >
Issue: 1/2
Martin Schönfeld
The Thing-in-itself in Nietzsche and Kant:
Analysis of a Misunderstanding
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54.
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New Nietzsche Studies:
Volume >
9 >
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Eric Dufour
The Determination of Action:
Nietzsche's Critique of Kant
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55.
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New Nietzsche Studies:
Volume >
9 >
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Evaldo Sampaio
Theory of Knowledge in an Extra-Moral Sense
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56.
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New Nietzsche Studies:
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9 >
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R. Kevin Hill
Nietzsche's Critique of Metaphysics
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57.
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New Nietzsche Studies:
Volume >
9 >
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Andrea Rehberg
Nietzsche Beyond Kant:
From Critique to Physiological Thinking
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58.
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New Nietzsche Studies:
Volume >
9 >
Issue: 1/2
Maurizio Ferraris
Silvaplana, 14 August 1881:
Eternal Recurrence
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59.
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Fichte-Studien:
Volume >
45
Douglas Moggach
Contextualising Fichte:
Leibniz, Kant, and Perfectionist Ethics
abstract |
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An examination of the intellectual context in which Fichte develops his ethical program in the Jena period and its immediate aftermath (1794–1800) reveals the determining presence of Leibniz, and the complex heritage of Leibnizian perfectionist thought from which Kantian, and post-Kantian, ethics seek to extricate themselves. While Kant blocks any reversion to the older, Leibnizian perfectionism, his criticisms leave open a space for a new kind of perfectionist ethic, one whose object is the promotion not of any determinate notion of eudaimonia or thriving, but of the possibility of free agency itself. The aim of post-Kantian perfectionism is to sustain the conditions of free, spontaneous action. Fichte’s ethical system is one example of post-Kantian perfectionism.
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60.
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Fichte-Studien:
Volume >
45
Daniel Breazeale
In Defense of Conscience:
Fichte vs. Hegel
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First in the Phenomenology and then in the Elements of the Philosophy of Right, Hegel rejects Fichte’s notion of conscience on the grounds that it leads to despair (since the agent can never be sufficiently well-informed to know that he is doing the “right” thing). He also criticizes Fichtean conscience as purely “formal” and “abstract” and compatible with any content, which it can obtain only arbitrarily from the manifold of one’s natural drives and inclinations. For Hegel, there is an unresolvable tension between the claimed “universality” of a conscientious deed and the natural particularity of every moral agent, which ultimately leads to ethical egoism and hypocrisy. The aim of this paper is to show, first, that Hegel misrepresents key aspects of Fichte’s position and, second, that Fichte possesses the resources to respond successfully to most of Hegel’s criticisms. In order to grasp this one must closely examine Fichte’s subtle and often misunderstand account of moral deliberation and conscientious decision-making and the relation of the same to his larger account of I-hood.
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