Nietzsche: Virtue Ethics. . . Virtue Politics?

“Being Just Is Always a Positive Attitude”: Justice in Nietzsche's Virtue Epistemology

“…6 Though Kaufmann (1950) was the first to propose such a reading, the specifics of his interpretation have been contested (notably by Magnus 1980) and the recent trend seems not to be a direct follow-on. Recent virtue-theoretic readings of Nietzsche include L. Hunt (1991), Nietzsche and the Origin of Virtue; C. Swanton (1998), "Outline of a Nietzschean Virtue Ethics," and (2015), The Virtue Ethics of Hume and Nietzsche; R. Solomon (2001), "Nietzsche's Virtues: A Personal Inquiry"; C. Daigle (2006), "Nietzsche: Virtue Ethics… Virtue Politics? "; and an entire issue of the Journal of Value Inquiry on the topic Nietzsche and Virtue (2015, Vol.…”

Beyond the Myth of the Nietzschean Ideal‐Type

“…Unlike Nehamas, I think that Nietzsche's insights into different types and the conditions under which they flourish are among the richest and most rewarding elements of his thought. 4 See also, amongst others, Richard Schacht (1985: 331), Lester Hunt (1991), Michael Slote (1998), Christine Swanton (1998), Robert Solomon (2003, Christine Daigle (2006), Marinus Schoeman (2007). The problem I am identifying here is not with interpretations of Nietzsche as a virtue theorist per se, but with the claim, nearly ubiquitous amongst commentators in this field, that virtues are universal.…”

“…See also, amongst others, Richard Schacht (: 331), Lester Hunt (), Michael Slote (), Christine Swanton (), Robert Solomon (: 147–173), Christine Daigle (), Marinus Schoeman (). The problem I am identifying here is not with interpretations of Nietzsche as a virtue theorist per se , but with the claim, nearly ubiquitous amongst commentators in this field, that virtues are universal.…”

“Nothing is really equal”: On the compatibility of Nietzsche's egalitarian ethics and anti‐democratic politics

“…Other scholars who identify themselves as radical democrats, however, view Nietzsche's ethics of creativity as egalitarian, and as a result, they argue that Nietzsche's ethical thought harbors democratic possibilities. For example, Daigle () argues that Nietzsche's ethical thought is a form of virtue ethics that seeks to establish creativity by way of character development. The ideal character consists in the Übermensch, who creates his own values and is a model towards which all individuals can aspire; as Daigle writes, “Every individual should emulate [the Übermensch] as an illustration of what one can become if only one were to engage oneself in the way of creation” (Daigle, , p. 8).…”

“…For example, Daigle () argues that Nietzsche's ethical thought is a form of virtue ethics that seeks to establish creativity by way of character development. The ideal character consists in the Übermensch, who creates his own values and is a model towards which all individuals can aspire; as Daigle writes, “Every individual should emulate [the Übermensch] as an illustration of what one can become if only one were to engage oneself in the way of creation” (Daigle, , p. 8). Because the ethics of creativity is something that can be cultivated by all—for Daigle argues that “it is only a matter of the individual choosing to actualize his or her own self as will to power” (p. 9)—failure to cultivate oneself into an Übermensch is simply because one has chosen not to do so.…”