University of Guelph
Department of Philosophy
PhD, 2014
CV
Peterborough, ON, Canada
Areas of Interest
Normative Ethics
  •  223
    Friendship as Shared Joy in Nietzsche
    Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 19 (1): 199-221. 2015.
    Nietzsche criticizes the shared suffering of compassion as a basis for ethics, yet his challenge to overcome compassion seeks not to extinguish all fellow feeling but instead urges us to transform the way we relate to others, to learn to share not suffering but joy. For Schopenhauer, we act morally when we respond to another’s suffering, while we are mistrustful of the joys of others. Nietzsche turns to the type of relationality exempli!ied by friendship, understood as shared joy, in order to he…Read more
  •  91
    Of Somethings and Nothings: Wittgenstein on Emotion
    International Philosophical Quarterly 51 (1): 73-84. 2011.
    In philosophical discussions of emotion, feeling theories identify emotions with bodily events while cognitive theories insist that any coherent conception of emotion begins with acts of mind. The purpose of this paper is to argue the extent to which this debate is motivated by Cartesian considerations that unduly problematize the relationship between mind and body, and to suggest that in Wittgenstein we find resources for a view of emotions that overcomes this Cartesian problematic. My strategy…Read more
  •  73
    Nietzsche’s Social Account of Responsibility
    Southwest Philosophy Review 28 (1): 103-110. 2012.
    I have two aims in this paper. The first is to add to a growing case against reading the sovereign individual, discussed by Nietzsche in On the Genealogy of Morality, as Nietzsche’s ethical ideal. I suggest that the conception of responsibility active in the sovereign individual passage is directly at odds with what, as a second aim, I argue Nietzsche’s positive account of responsibility to be. Thinking that the sovereign individual, a sort of distant and composed individual who stands apart,…Read more
  •  46
    Nietzsche on the Soul as a Political Structure
    Symposium 23 (1): 260-280. 2019.
    A critic of metaphysically robust accounts of the human self, Nietzsche means not to do away with the self entirely, but to reimagine it. He pursues an account according to which the unity of the self is born out of a coherent organization of drives and yet is not something other than that organization. Readers of Nietzsche have pointed to a so-called “lack of fit” between this theoretical account of the self, according to which the self is nothing apart from the organization of drives, and Niet…Read more
  •  37
    Nietzsche and Virtue
    Journal of Value Inquiry 49 (3): 325-328. 2015.
    Representing a variety of interpretive strategies, and looking closely at a wide range of Nietzsche’s works, the papers in this issue are nevertheless united by a common concern to make clear whether and how our understanding of Nietzsche is improved by paying closer attention to his treatment of virtue. For Nietzsche’s overlapping projects of interrogating inherited values and of envisioning forms of human life outside of the present moral economy of guilt and retribution both grow out of conce…Read more
  •  35
    Compassion and Affirmation in Nietzsche
    Journal of Nietzsche Studies 48 (1): 17-28. 2017.
    Nietzsche is famously a critic of Mitleid, compassion or pity.1 He claims that because it must condemn all suffering, a morality of compassion is unable to recognize the ennobling aspects of suffering, and so is unable to recognize what is good and noble about those aspects of the human condition susceptible to suffering.2 Compassion thus robs our finitude of significance. Alongside his criticisms of compassion, however, at numerous places we see Nietzsche distinguishing between conceptions of c…Read more
  •  15
    Nietzsche on Honesty and the Will to Truth
    Journal of the British Society for Phenomenology 51 (3): 247-258. 2020.
    Nietzsche values intellectual honesty, but is dubious about what he calls the will to truth. This is puzzling since intellectual honesty is a component of the will to truth. In this paper, I show that this puzzle tells us something important about how Nietzsche conceives of our pursuit of truth. For Nietzsche, those who pursue truth occupy unstable ground, since being honest about the ultimate reasons for that pursuit would mean that truth could no longer satisfy the important human needs it sat…Read more
  •  13
    Nietzsche and Phenomenology (review)
    Journal of the British Society for Phenomenology 45 (2): 175-176. 2014.
  •  9
    Paul Franco’s book, "Nietzsche’s Enlightenment: The Free-Spirit Trilogy of the Middle Period," offers a close study of Nietzsche's middle period works, revealing a Nietzsche attentive to the concerns that motivated the European Enlightenment that Franco references in his title. Franco aims to show that a concern with science, reason, and truth remains important to Nietzsche in his post-Gay Science works. That is, although Nietzsche is most at home in the Enlightenment tradition during his middle…Read more
  •  8
    Nietzsche's Free Spirit Works: A Dialectical Reading by Matthew Meyer (review)
    Journal of the History of Philosophy 58 (4): 827-828. 2020.
    Recent years have seen increased interest in Friedrich Nietzsche's middle period works, as scholars have turned to Human, All Too Human, Daybreak, and The Gay Science in exploring Nietzsche's turn toward naturalism and the roots of his mature criticisms of morality. Entering that conversation, Matthew Meyer offers an ambitious challenge to how we read these texts. Often viewed as a series of disconnected intellectual experiments that evince Nietzsche's rapid, not always linear, development over …Read more
  •  7
    Nietzsche and Aristotle on Friendship and Self-Knowledge
    Journal of Nietzsche Studies 48 (2): 245-260. 2017.
    Throughout his writings, Nietzsche problematizes self-knowledge, trying to displace rather than satisfy our drive for it. Describing self-knowledge as an ideal only for a certain kind of human being, he writes that it is the community that says, “‘you shall be knowable, express your inner nature by clear and constant signs—otherwise you are dangerous [...]. We despise the secret and unrecognizable.—Consequently, you must consider yourself knowable, you may not be concealed from yourself, you may…Read more
  •  1
    Nietzsche, Pragmatism, and Progress
    Etica E Politica 12 (2): 338-354. 2010.
    If we think of political progress as indexed to some permanent standard, and then agree that it is Nietzsche who dispels the authority of any such standard, then we may perhaps conclude that after Nietzsche, progress is ruled out. I want to show, however, that we find in Nietzsche comfort for a continued vision of human progress through engaged political action. I suggest that we look to Derrida and Rorty as offering a view of a post-Nietzschean democracy the engine of which is an account of …Read more