By Paul Patton
Are you traveling ladies? don't forget your whip!'
'Thus Spoke Zarathustra
'the democratic circulate is...a shape assumed by way of guy in decay'
Beyond reliable and Evil
Nietzsche's perspectives on ladies and politics have lengthy been the main embarrassing facets of his suggestion. Why then has the paintings of Nietzsche aroused a lot curiosity lately from feminist theorists and political philosophers?
In resolution, this assortment includes twelve outsanding essays on Mietzsche 's paintings to present debates in feminist and political conception, it's the first to target the way Nietzche has turn into an important aspect of reference for postmodern ehtical and political thought.
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Extra info for Nietzsche, Feminism and Political Theory
Derrida’s reading does justice neither to Nietzsche nor to feminism. One final, curious point can perhaps be made: Derrida’s celebration of the freedom one attains by learning how to ‘dance with the pen’, results in a highly intellectualist and idealist conception of freedom without any real connection to the corporality of experience—one is almost tempted to say that the ‘question of style’ is but the latest expression of the ascetic ideal. NIETZSCHE AND THE FEMININE: KOFMAN AND IRIGARAY In this section I want to show that the question of style may be an important question to explore in Nietzsche, but only if we give some substance—some ‘femininity’ and sexuality, as well as a notion of experience—to his flirtations with the ‘feminine’.
Woman may not believe in man’s discourse on her but, given the constitutive effects of this discourse on woman’s difference, to imply, however carefully, that it doesn’t concern her at all is a little hasty. Nietzsche’s understanding of the ‘pathos of distance’ exposes not only that normative discourses assume a male subject, but also that they rely on constructing woman in a certain way. Man creates an image of woman as other in order to secure his corporeal identity. At a distance woman’s ‘difference’ is complementary and promises to affirm man’s self-presence; in proximity her ‘sameness’ heralds the death of the self.
7 For Nietzsche’s understanding of the different ways that a man can possess a woman and what these say about the man’s self-image see Beyond Good and Evil (1972:98–9). 8 I discuss Nietzsche’s opposition to feminism of equality in more detail elsewhere (Diprose 1989). 9 Nietzsche’s claim that women put on something when they take off everything has often been interpreted as faking orgasm—woman’s constitution of her own self-presence when appearing to guarantee man’s. The pathos of distance 25 Or, as Gayatri Spivak suggests: ‘Women, “acting out” their pleasure in the orgasmic moment, can cite themselves in their very self-presence’ (1984: 22).