Knowledge as Masculine Heroism or Embodied Perception: Knowledge, Will, and Desire in Nietzsche

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Two distinct doctrines of the will operate in Nietzsche. On one, each person has a will that grows out of their engagement with life. This view can be the basis for a feminist epistemology. On the other, the will must be stimulated through the creation of unattainable goals and games of seduction. This view of the will is misogynist, as it posits a self that must constitute for itself a dominated and silenced other.

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... Fear, as a philosophical concept, was widely studied by philosopher Nietzsche, in the second part of the nineteenth century. He argued that this feeling – more than love – motivated the understanding of man [32]. In other words, by focusing on fear, we can reach an understanding of our limitations as humans. ...
Introduction: The continuing violence in endemic foci has been one of the greatest challenges to contemporary society. This article is based on a survey of patients who have experienced violence and developed Posttraumatic Stress Disorder (PTSD). Our fundamental idea was to analyze how these individuals narrate their trauma story and how they perceive its psychological repercussions. We chose Charles Sanders Peirce’s semiotics as our theoretical framework for its recognized role in semantic analysis. Method: The methodology chosen was qualitative. We interviewed 20 individuals who suffered urban violence, considered as good informants, determined by saturation sampling, according to Patton’s concept. We build the categorical classification deriving from the sample using the grounded theory approach. Of the 20 selected individuals, 16 had PTSD, determined by the CAPS scale. Four patients who had experienced violence but not developed PTSD were also interviewed. Results: The qualitative categories that we found in the present research concentrated in the semantic fields of hate, fear and trauma. The concept of trauma was found to be an experience of disruption and paralysis of the psyche, a forced cessation in the history of life and of the experience of time. The narrative of PTSD respondents reflected a state of permanent fear arising from an action triggered by hate. Conclusions: The conceptual categories found in this study illuminate the A criterion required for the diagnosis of PTSD. Besides the experience of horror due to the danger of death, our patients experienced trauma as a time paralysis caused by the memory of the event. The trauma narrative leading to PTSD displays the mark of the horror of the individual undergoing the experience of barbaric violence. The psychosocial intervention proposal entails approaching the trauma through a continuity project.
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Recent discussions have connected Nietzsche’s philosophy of masculinity to the return of authoritarian politics. Neoconservative debates about masculinity, and right-wing extremism, explicitly refer back to Nietzsche’s philosophy and often present democratization, a feminization of society, and political correctness as responsible for a weakening of masculinity. One example for this reception of Nietzsche’s writings is Jordan Peterson’s psychological diagnosis of a presumed crisis of masculinity. This article undertakes a comparison of Nietzsche’s philosophy of masculinities with Peterson’s neo-Jungian psychology of masculinity in the context of recent conceptualizations of patriarchy, misogyny, and gendered forms of ressentiment. This comparison will highlight that Nietzsche’s conception of masculinity is more complex, and has philosophically more to offer, than neoconservative ideas about masculinity that onesidedly foreground male strength. Finally it will be pointed out how a Jungian analysis discloses aspects of the Dionysian that are of relevance to contemporary gender studies of Nietzsche’s philosophy.
Adventurers and discoverers are recurring figures and themes in Nietzsche’s writings. This is especially the case in Morgenröthe and Die fröhliche Wissenschaft , where this conceptual constellation belongs to the context of the “free spirits”. For Nietzsche, it seems, adventurers and discoverers represent the productive as much as destructive potential of any desire for knowledge. In this article, I will thus focus on two connected questions: (1) what are the specific epistemic characteristics of the adventurer and the discoverer, and (2) how are these characteristics performed, and how do they become manifest, in a text like Morgenröthe . The analysis of the function of the “theatre eye” plays a key role here.
The experiences of Round Valley Indian children at the Sherman Indian Institute boarding school between 1900 and 1945 illuminate the centrality of the family to the school's program and to the parents' and students' decisions regarding enrollment. While school administrators strove to inculcate Victorian family values in the students and privileged vocational training over families' economic welfare, Indian families utilized the school to obtain education and vocational skills for their children and to retain kinship networks. Indian youths prioritized family bonds in their decisions to attend or leave the school. They sometimes met future spouses at the school and formed new families. The study deepens our understanding of Native American family life in this period.
This dissertation argues for a feminist practice of liminal laughter, a bodily laughter that cements a critical engagement. Liminal laughter is formed in the margins, across various disciplines and genres; it is a subversive and parodic laughter that radically challenges the hegemonic narratives of patriarchy and heterosexuality. To contend that feminism benefits from this practice of liminal laughter, I expand on poststructural and phenomenological feminisms and their conceptualizations of the body. Subsequently, using the nineteenth century philosopher, Friedrich Nietzsche and his concepts of the transvaluation of all values, overcoming, and affirmation, I create a conceptual frame for thinking liminal laughter. To provide examples for this theory, I look to the Mickee Faust Club, an eclectic theater troupe in Tallahassee, Florida and the works of the theorist and novelist Hélène Cixous. Liminal laughter is a practice that revalues the body’s capacities of sensing feeling to disrupt and destabilize the mind / body, masculine / feminine, natural / unnatural, and subject / other binaries. By doing so, liminal laughter not only displaces the dominant terms, but it is also creates alternative narratives.