How can environmental philosophy benefit from Friedrich Nietzsche's radical critique of morality? In this paper, it is argued that Nietzsche's account of nature provides us with a challenging diagnosis of the modern crisis in our relationship with nature Moreover, his interpretation of wildness can elucidate our concern with the value of wilderness as a place of value beyond the sphere of human intervention For Nietzsche, wild nature is a realm where moral valuations are out of order In his work, however, we can discern a paradoxical moral concern with this wildness Wildness is a critical moral concept that reminds us of the fact that our moral world of human meanings and goals ultimately rests on a much grander, all-encompassing natural world Nietzsche's concept of wildness acknowledges the value of that which cannot be morally appropriated Wild nature confronts us with the limits of human valuing Wildness as a concept thus introduces the 'beyond' of culture into the cultural arena of values

http://www.docenten.science.ru.nl/drenthen/publicaties/WildnessAsCriticalBorderConcept.pdf

Wildness as critical border concept : Nietzsche and the debate on wilderness restoration

The radicality of Nietzsche’s critique of causality has been overlooked by Nietzschean naturalists, who carry on with their appeals to causal-scientific forms of explanation as if there were no such critique. But the force of his critique is far broader, for he sees causality as the nexus or foundation of metaphysics in general. In the absence of causality, it is as if we are “wandering as through an infinite nothing,” deprived of conceptual description and explanation. However, I would argue that in the will to power and eternal recurrence, Nietzsche provides a worked-out, nonnaturalist, nonmetaphysical replacement for the causal-metaphysical narrative.

Will to Power as Alternative to Causality

Nietzsche, Volume I: The Will to Power as Art by Martin Heidegger, David Farrell Krell

New Wilderness landscapes as moral criticism; A Nietzschean perspective on our fascination with wildness

One of the most important philosophers in history, the German Friedrich Nietzsche, is almost ignored by physicists. This author who declared the death of God in the 19th century was a science enthusiast, especially in the second period of his work. With the aid of the physical concept of force, Nietzsche created his concept of will to power. After thinking about energy conservation, the German philosopher had some inspiration for creating his concept of eternal recurrence. In this article, some influences of physics on Nietzsche are pointed out, and the topicality of his epistemological position$-$the perspectivism$-$is discussed. Considering the concept of will to power, I propose that the perspectivism leads to an interpretation where physics and science in general are viewed as a game.

Nietzsche for physicists

When1 Nietzsche writes that the world is will to power and nothing besides, he seems to provide us with a key with which to understand his thinking, one with which philosophical iirterpreters will be well acquainted: he names die ground of being and thereby determines being as a whole; his thinking is thus metaphysics in the sense familiar to us from the long history of Western philosophy. The understanding of this thinking does not then pose for us any fundarnentalfy new problems. If Nietzsche also expressly turns against metaphysics, then we can quickly convince ourselves mat he speaks of it only in the sense of being a dualistic world theory. Yet, if we disregard this narrow definition of metaphysics, then Nietzsche's claim that his philosophy is not metaphysics cannot be sustained. We could thus say that Nietzsche only adds one more link to the chain of metaphysical interpretations of the world.

Nietzsche's teaching of will to power

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Nietzsche's teaching of will to power