Mattia Riccardi

This paper investigates the argument that substantiates Nietzsche's refusal of teh Kantian concept of thing in itself. As Maudmarie Clark points out, Nietzsche dismisses this notion because he views it as self-contradictory. The main concern of the paper will be to account for this position. In particular, the two main theses defended here are that the argument underlying Nietzsche's claim is that the concept of thing in itself amounts to the inconsistent idea of a propertyless thing and that this argument is a sound one. Finally, I will show that the reading proposed allows a deflationary response to the objection that Nietzsche's will to power is simply a new version of the post-Kantian thing in itself.Dieser Aufsatz untersucht die Argumentation, die Nietzsches Zurückweisung des kantischen Begriffs des Dings an sich untermauert. Wie Maudmarie Clark betont, berwift Nietzsche diesen Begriff als selbstwidersprüchlich. Hauptanliegen des Aufsatzes ist, dies deutlich zu machen. Insbesondere werden folgende zwei Thesen vertrenen: dass das Nietzsches Position zugrundeliegende Argument darin besteht, der Begriff des Dings an sich sei der inkonsistente Begriff eines eigenschaftslosen Dings; dass dieses Argument stichhaltig ist. Schließlich wird gezeigt, dass diese Interpretation eine delfationäre Antwort auf den Einwand ermöglicht, Nietzsches Wille zur Macht sei einfach eine neue Variante des postkantischen Dings an sich

The late Nietzsche defended a position which he sometimes to refers as ‘sensualism’ and which consists of two main theses: senses ‘do not lie’ (T1) and sense organs are ‘causes’ (T2). Two influential interpretations of this position have been proposed by Clark and Hussain, who also address the question whether Nietzsche's late sensualism is (Hussain) or not (Clark) compatible with the epistemological view which he held in his previous work and which has been dubbed the ‘falsification thesis’ (FT). In my paper I will show that both readings raise substantial difficulties and propose an alternative account of Nietzsche's sensualism. In particular, I will argue: (a) that according to Nietzsche the representational content of sensory experience ‘does not lie’ since it is physically grounded in causal exchanges with the external world which are mediated by sense organs; (b) that Nietzsche believes that the claim that senses ‘do not lie’ is also true of the phenomenal, qualitative content of sensory experience; and (c) that FT, despite its prima facie tension with (a) and (b), fit well Nietzsche's sensualism

Nietzsche believes that we do not know our own actions, nor their real motives. This belief, however, is but a consequence of his assuming a quite general skepticism about introspection. The main aim of this paper is to offer a reading of this last view, which I shall call the Inner Opacity (IO) view. In the first part of the paper I show that a strong motivation behind IO lies in Nietzsche’s claim that self-knowledge exploits the same set of cognitive capacities as well as the same folk-psychological framework involved in outward-directed mind-reading. In the second part I turn to Nietzsche’s view of agency and argue that he sees a fundamental discrepancy between the conscious attitudes we have introspective access to, on the one hand, and the subpersonal processes and states occurring at the unconscious level of the drives, on the other hand.

Abstract: Nietzsche’s famously wrote that “consciousness is a surface” (EH, Why I am so clever, 9: 97). The aim of this paper is to make sense of this quite puzzling contention—Superficiality, for short. In doing this, I shall focus on two further claims—both to be found in Gay Science 354—which I take to substantiate Nietzsche’s endorsement of Superficiality. The first claim is that consciousness is superfluous—which I call the “superfluousness claim” (SC). The second claim is that consciousness is the source of some deep falsification—which I call the “falsification claim” (FC). I shall start by considering Nietzsche’s notion of consciousness. Here, I shall argue that the kind of consciousness he is concerned with is in fact self-consciousness and that he put forward a higher-order theory of it. Then, I shall address the two claims. Regarding (FC), my proposal will be that, according to Nietzsche, the content of (self-)conscious mental states is falsified in virtue of its being articulated propositionally. Regarding (SC), I shall claim that it is best read as a weak version of epiphenomenalism about conscious causation. In addressing both points, I shall discuss in particular the influential reading of Nietzsche’s theory of consciousness offered by Katsafanas (2005).

The primary explanatory items of Nietzsche’s philosophical psychology are the drives. Such drives, he holds, are arranged hierarchically in virtue of their entering dominance-obedience relations analogous to those obtaining in human societies. This view is puzzling for two reasons. First, Nietzsche’s idea of a hierarchical order among the drives is far from clear. Second, as it postulates relations among subpersonal items that mimic those among persons, Nietzsche’s view seems to trade on the homunculus fallacy. In this paper, I argue that a Hume-inspired dispositional reading of the drives’ order successfully addresses these two problematic issues. Moreover, I argue that my reading is superior to the two main competing interpretations, which I call the vitalistic reading and the normative reading, for these ascribe to Nietzsche a view committed to the homunculus fallacy.

In this paper I argue that Nietzsche's view on consciousness is best captured by distinguishing different notions of consciousness. In other words, I propose that Nietzsche should be read as endorsing pluralism about consciousness. First, I consider the notion that is preeminent in his work and argue that the only kind of consciousness which may fit the characterization Nietzsche provides of this dominant notion is self-consciousness. Second, I argue that in light of Nietzsche's treatment of perceptions and sensations we should conclude that he takes each of such state types to involve a specific kind of consciousness which differs from Sconsciousness. I label these two additional kinds of consciousness perceptual consciousness and qualitative consciousness, respectively. I conclude the paper with some remarks on how, in Nietzsche's picture, these three different kinds of consciousness might relate

Disjunctivism has triggered an intense discussion about the nature of perceptual experience. A question in its own right concerns possible historical antecedents of the position. So far, Frege and Husserl are the most prominent names that have been mentioned in this regard. In my paper I shall argue that Max Scheler deserves a particularly relevant place in the genealogy of disjunctivism for three main reasons. First, Scheler’s view of perceptual experience is distinctively disjunctivist, as he explicitly argues that perceptions and hallucinations differ in nature. Second, his version of the position is philosophically interesting in its own right. This is so primarily, though not exclusively, in virtue of the positive story he tells us about perceptual content. Third, Scheler’s case proves particularly instructive to the question of whether intentionalism and disjunctivism constitute a fundamental, unbridgeable divide.

It is a distinctive mark of normal conscious perception that perceived objects are experienced as actually present in one’s surroundings. The aim of this paper is to offer a phenomenologically accurate and empirically plausible account of the cognitive underpinning of this feature of conscious perception, which I shall call perceptual presence. The paper begins with a preliminary characterization of. I then consider and criticize the seminal account of proposed by Mohan Matthen. In the remainder of the paper I put forward and defend my own attentional account. I first outline a simple version of the view by focusing on vision and then extend it to audition. After discussing the case of depersonalization, I consider some objections. The last objection, in particular, will motivate a refinement of the attentional account for the visual case. The paper ends with some remarks mainly about the specificity of the visual case vis-à-vis the auditory one.

I argue that Nietzsche puts forward a pandispositionalist view that can be seen as the conjunction of two basic claims: that powers are the basic constituents of reality, on the one hand, and that the only properties things possess are relational qua dispositional, on the other hand. As I believe that such a view is, at least in part, motivated by his rejection of Kant’s notion of things in themselves, I start by sketching the metaphysics of Kant’s transcendental idealism and by presenting Nietzsche’s critical reaction to it. After that, I start to work out Nietzsche’s pandispositionalist view by considering first the case of physical reality and second that of psychological reality. I then argue that in both cases that view does not conflict with Nietzsche’s naturalism. In the last part of the paper I explore how his notion of will to power fits into such a pandispositionalist picture. Here, I shall argue, some serious tension does arise, for the claim that Nietzsche sometimes makes to the effect that the will to power is a fundamental physical force seems to clash with central aspects of his mature thought. However, whereas he repeatedly entertains that claim in his unpublished notes, it is far from clear that he ever meant to endorse it in his published work. Thus, I conclude that the available textual evidence only justifies attributing to Nietzsche the kind of pandispositionalist view spelled out in the first sections of the present paper, and not also the further claim that the will to power is a fundamental physical force.

This essay is one of ten contributions to a special editorial feature in The Journal of Nietzsche Studies 49.2, in which authors were invited to address the following questions: What is the future of Nietzsche studies? What are the most pressing questions its scholars should address? What texts and issues demand our urgent attention? And as we turn to these issues, what methodological and interpretive principles should guide us? The editorship hopes this collection will provide a starting point for discussions about the most fruitful directions for Nietzsche scholarship to take and the most promising avenues for building on the best recent work.

Nietzsche scholars have remarked on the similarities between his conception of the ideal soul and that of Plato. This article provides a systematic examination of this issue. The first part of the article demonstrates that there is in fact a substantive convergence between their views. However, this result is puzzling given that Nietzsche accuses Plato’s moral psychology of being deeply ascetic. Thus, the second part of the article focuses on this charge. Though the textual evidence provided by Plato’s dialogues remains ambiguous, the article concludes that it tends to support Nietzsche’s case. However, Nietzsche not only recognizes—at least occasionally—that Platonic ascetism is less rabid than Christian ascetism but even concedes that it can prove healthy for certain people.

Nietzsche vs. Kant? Der siebzehnte Aphorismus aus dem ersten Teil von Menschliches, Allzumenschliches schliesst mit der korrosiven Bemerkung, das Ding an sich [sei] eines homerischen Gelachters werth. Aufgrund dieser Passage nun aber zu vermuten, Nietzsche habe diesen von Kant stammenden Terminus einfach so ad acta gelegt, ware jedoch ubereilt, denn die Auseinandersetzung mit der Unterscheidung zwischen Erscheinung und Ding an sich lasst sich als Konstante durch Nietzsches gesamtes Werk verfolgen. Mattia Riccardi widmet sich in seiner Studie den verschiedenen Positionen, die Nietzsche im Zusammenhang mit dieser Problematik eingenommen hat: von der im Hintergrund der Geburt der Tragodie prasenten Artisten-Metaphysik bis zur radikalen Infragestellung des kantischen Denkmusters in den Jahren nach 1880. Riccardi beschrankt sich aber nicht auf eine historisch akkurate, direkte und indirekte Textquelle mit einbeziehender Rekonstruktion von Nietzsches kampferischer Lekturepraxis. Vielmehr stellen die wiederholt auftretenden Bezuge auf Kants Begrifflichkeit fur ihn ein geeignetes Instrument dar, um die Entfaltung von Nietzsches Denken in aller Scharfe sichtbar zu machen. Die Kritik an Kant wird auf diese Weise zum Ausgangspunkt einer differenzierten Interpretation von Nietzsches perspektivistischer Philosophie der Macht im Sinne einer relationalen Ontologie. Damit versteht sich das Buch auch als Beitrag zur - vor allem im englischsprachigen Raum sehr lebendigen - Debatte um das Verhaltnis Nietzsches zu Kant.

Some Kant scholars argue that appearances and things in themselves are distinct things (Two Objects View). Others argue that they are the same things (One Object View). This last view is often understood as the claim that appearances and things in themselves are numerically identical (Numerical Identity). However, Walker (2010) and Stang (2014) show that Numerical Identity clashes against Kant’s claim that we lack knowledge of things in themselves (Noumenal Ignorance). I propose a weaker version of the One Object View that is not couched in terms of Numerical Identity and, consequently, avoids the problem raised by Walker and Stang. My case is based on a sustained analogy with perceptual experience that aims at showing that appearances and things in themselves are the same things in the following sense: the very same things can be presented under the mode of sensory intuition or (possibly) under the mode of intellectual intuition. Those things presented under the mode of sensory intuition are appearances; presented under the (possible) mode of intellectual intuition are things in themselves. This way of construing appearances and things in themselves preserves the core insight of the One Object View. At the same time, as it does not entail any isomorphism between appearances and things in themselves, it does not clash against Noumenal Ignorance.