Last Saturday's event was quite instructive and rewarding, at least for me, though I think others too. Maudemarie Clark offered a new, close reading of section 21 of Beyond Good and Evil, rejecting her earlier claim from Nietzsche on Truth and Philosophy that the skepticism about causation in that passage manifests his continued acceptance of the NeoKantian view that "cause" is a concept we impose upon our experience, and so not a feature of the world as it is in-itself. Instead, Clark argued, the passage manifests an essentially Humean view of causation, which is central to making sense of the reasons he gives for rejecting the idea of "unfree will" in the second half of the passage.
The reading was quite ingenious and provocative, but both Lanier Anderson and I were not convinced (though Anderson agreed with Clark that Nietzsche is something like a compatibilist about free will). We argued, in slightly different ways, that Clark had it right in the 1990 book, that the inescapably Kantian language--"'cause' and 'effect' are pure concepts," "in the 'in-itself' there is nothing of 'causal connections'"--does indeed reflect a NeoKantian (Langean) skepticism about the status of claims about cause and effect. Against the Humean reading, Anderson made I thought the particularly telling point that even in BGE 21 Nietzsche identifies the concept of "sequence" as one we impose upon experience, rather than part of the noumenal world. But "sequence" of course is precisely what Humeans claim is delivered by experience, so allegedly the opposite of a conceptual imposition that structures experience!
At this point, Clark's paper is not slated for publication, though I expect some of these arguments will make their way into hers and David Dudrick's forthcoming book on Beyond Good and Evil. I will probably make use of some of the material from my comments on Clark, and my comments on Gemes and Poellner from last year's Pacific APA session on Nietzsche on freedom, in two essays I'm working on currently: the entry on Nietzsche for the forthcoming Blackwell Companion to Philosophy of Action and my essay for the September "Nietzsche and Mind" conference of the Friedrich Nietzsche Society at Oxford, which will be on the topic, "Who is Nietzsche's 'Sovereign Individual'? Nietzsche on Freedom and Agency," which will eventually end up in the CUP volume on the Genealogy that Simon May is preparing. One or both of these will make it on to SSRN in draft, at which point I'll solicit feedback here.
Bottom line, though, on Riverside was that it was a real treat to participate in such a serious and high-level discussion of Nietzsche. I learned a lot.