By Lévinas, Emmanuel; Merleau-Ponty, Maurice; Merleau-Ponty, Maurice; Nietzsche, Friedrich; Nietzsche, Friedrich Wilhelm; Levinas, Emmanuel; Merleau-Ponty, Maurice; Nietzsche, Friedrich Wilhelm; Diprose, Rosalyn
Hard the approved version, builds a politically delicate inspiration of generosity
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Additional info for Corporeal generosity : on giving with Nietzsche, Merleau-Ponty, and Levinas
Even in “overcoming” themselves, women rely on concepts that they have inherited, whether or not they may interpret these differently from men or differently from each other. Women are not outside nor completely inside the feminine as the truth of woman. But the truth of woman, as elusive and as changeable as it is, is a name, and as the opening discussion of the social constitution and normalization of the corporeal self suggests, “what things are called . . gradually grows to be part of a thing and turns into its very body” (Nietzsche 1974, 121–22).
Nietzsche sometimes refers to this difference within the self as the “pathos of distance,” that longing for an ever increasing widening of distance within the soul itself, the formation of ever higher, rarer, more remote, tenser, more comprehensive states, in short precisely the elevation of the type “man,” the continual “self-overcoming of man,” to take a moral formula in a supra-moral sense. (1973, 173) What Nietzsche is suggesting here is that the ability to move beyond oneself hinges on a distance within the soul (where the soul is something about the body).
Nietzsche says of truth as a woman: “Certainly she has not let herself be won” (1973, 13). Women do not become this essential image, even in submission. As Nietzsche puts it: 42 Corporeal Generosity Reflect on the whole history of women: do they not have to be first of all and above all else actresses? Listen to the physicians who have hypnotized women; finally, love them—let yourself be “hypnotized by them”! What is always the end result? That they “put on something” even when they take off everything.