1. See Arthur Danto, Nietzsche as Philosopher (New York: Macmillan Press, 1965). It is an accidental irony that Danto’s title literally translates Hans Vaihinger’s 1902 Nietzsche als Philosoph (the same als recurs in Alwin Mittasch’s 1952 Nietzsche als Naturphilosoph). However this resonance would seem to be purely accidental because Danto’s book (a propadeutic text written for nonspecialists and, by his own account, over the course of a single summer) is innocent of research into the tradition of Nietzsche commentary and does not go very deeply into the tradition of philosophy as a whole. Hence Danto does not review the neo-Kantian resonances of his rendering of Nietzsche as Philosopher but reads his own title (in 1980) via a post-logical positivist vision of philosophy in which the kicker is to think of Nietzsche as (if he might be counted) a philosopher. But this same analytic parochialism is also the great strength of Danto’s contribution to Nietzsche scholarship both in the US and abroad. See Kurt Rudolf Fischer below.
2. See, below in this volume, Steven Galt Crowell and Charles Bambach for different expressions of Nietzsche’s relation to the neo-Kantian tradition. In Babette E. Babich, ed., in cooperation with Robert S. Cohen, Nietzsche, Epistemology,and Philosophy of Science: Nietzsche and the Sciences: II, (Dordrecht: Kluwer Academic Publishers, 1999), hereafter cited as NSII, see R. Lanier Anderson and, more obliquely, Andrea Rehberg and Peter Poellner.
3. Nietzsche’s Philosophy of Science: Reflecting Science on the Ground of Art and Life (Albany: State University of New York Press, 1994). Indeed I argue that it is exactly as a philosopher of science that Nietzsche takes us to the heart of “what,” in Heidegger’s words, “philosophy is.” Martin Heidegger, Nietzsche. Volume I: The Will to Power as Art, trans D.F. Krell (New York: Harper & Row, 1979), p. 4. Originally published as Nietzsche (Pfullingen: Neske, 1961).
4. Cf. WP 530.
5. Friedrich Nietzsche, Geburt der Tragödie aus dem Geist der Musik, “Versuch einer Selbstkritik: 2” KSA 1, 14. Beyond traditional parsings of this self-reflection on the conjunction of science and art, Dieter Jähnig offers a complex and unusual reading in his “Die Befreiung der Kunsterkenntnis von der Metaphysik in Nietzsches >Geburt der Tragödie<” [translation forthcoming as “The Liberation of the Knowledge of Art from Metaphysics in Nietzsche’s Birth of Tragedy,” in New Nietzsche Studies, 3:3/4 (Summer/Fall) 1999] included in his intellectually challenging book on the material history or physical archaeology of culture and history: Welt-Geschichte: Kunst Geschichte. Zum Verhältnis von Vergangenheitserkenntnis and Veränderung (Köln: DuMont Schauberg, 1975).