The ten essays that comprise this volume wrestle with the tension between the individual and the community in Nietzsche's philosophy.

G. W. F. Hegel and Friedrich Nietzsche are often considered the philosophical antipodes of the nineteenth century. In Infinite Autonomy, Jeffrey Church draws on the thinking of both Hegel and Nietzsche to assess the modern Western defense of individuality—to consider whether we were right to reject the ancient model of community above the individual. The theoretical and practical implications of this project are important, because the proper defense of the individual allows for the survival of modern liberal institutions in the face of non-Western critics who value communal goals at the expense of individual rights. By drawing from Hegelian and Nietzschean ideas of autonomy, Church finds a third way for the individual—what he calls the “historical individual,” which goes beyond the disagreements of the ancients and the moderns while nonetheless incorporating their distinctive contributions.

The ten essays that comprise this volume wrestle with the tension between the individual and the community in Nietzsche's philosophy.

Andrew Huddleston presents a striking challenge to the standard view of Nietzsche as the champion of the great individual, and preoccupied with his own quasi-artistic self-cultivation. Huddleston focuses on Nietzsche's idea of a flourishing culture to bring out the deep social and collectivist character of his thought.

The ten essays that comprise this volume wrestle with the tension between the individual and the community in Nietzsche's philosophy.

This is a clear and lucid account of Nietzsche's philosophy of art.

In his first book, The Birth of Tragedy, Nietzsche observes that Greek tragedy gathered people together as a community in the sight of their gods, and argues that modernity can be rescued from 'nihilism' only through the revival of such a festival. This is commonly thought to be a view which did not survive the termination of Nietzsche's early Wagnerianism, but Julian Young argues, on the basis of an examination of all of Nietzsche's published works, that his religious communitarianism in fact persists through all his writings. What follows, it is argued, is that the mature Nietzsche is neither an 'atheist', an 'individualist', nor an 'immoralist': he is a German philosopher belonging to a German tradition of conservative communitarianism - though to claim him as a proto-Nazi is radically mistaken. This important reassessment will be of interest to all Nietzsche scholars and to a wide range of readers in German philosophy.