La philosophie pratique à la lumière de « la guerre des genres »

According to Nietzsche, the fundamental problem between a man and a woman is rooted in the denial of antagonism between them. The man believes that their relationship must be that of eternal hostile tension and unavoidable injustice. Nietzsche asserts that there must be a rank order, where scaling is related to the actions of taking, accumulating and becoming greater by gaining power and overcoming narrower interpretations. This rank scaling does not allow for identicalness and equality, which are signs of the shallowness of instinct and the loss of one’s identity. Nietzsche endorses the difference and celebrates the otherness. Flourishing of an individual can never be interfered by the concept of equal relations. Nietzsche is convinced that people are different, and he advocates for agon (a power struggle) as a model of cultural and political relations. Since equality of human beings must consist of an equal amount of the same feature, Nietzsche sees this equality as being represented in the general will to power. Furthermore, the gender difference is also a socially constructed way of being. It is a creation of man’s image of how the world should look like. If included in a therapeutic approach, this perspective can shed new light on possible interventions methods in psychotherapy and philotherapy alike. Sex and sexual relationships can be singled out as key problems that prevail in the core of motivation for seeking professional therapeutic help (psychotherapy), no matter what therapeutic approach is used in such practice. It is a topic that has insufficiently drawn on Nietzsche’s legacy. The aim of this paper is to provide arguments that Nietzsche’s perspective on “war of the sexes” sets a productive context for both psychotherapeutic intervention and for philosophical consultancy.Prema Nietzscheovu mišljenju, temeljni je problem između muškarca i žene duboko ukorijenjen u negiranju antagonizma među njima. Muškarac vjeruje da njihov odnos mora biti vječna neprijateljska napetost i neizbježna nepravda. Nietzsche tvrdi da mora postojati rangirajući poredak u kojem je skaliranje vezano za aktivnosti uzimanja, nakupljanja i postajanja boljim zadobivajući moć i nadilazeći uža tumačenja. Ovo rangiranje ne dopušta istovjetnost i ravnopravnost, što su znakovi plitkoće instinkta i gubitka identiteta. Nietzsche podržava različitost i slavi drugotnost. Uspijevanje pojedinca nikada ne može biti ometano pojmom jednakih odnosa. Nietzsche je uvjeren da su ljudi drugačiji i zagovara agon (borba moći) kao model kulturnih i političkih odnosa. Budući da se jednakost ljudskih bića mora sastojati od jednakog iznosa istog svojstva, Nietzsche tu jednakost vidi kao predstavljenu u općoj volji za moć. Nadalje, rodna je razlika također društveno konstruiran način bivanja. To je kreacija muške slike o tome kako bi svijet trebao izgledati. Ako se uključi u terapijski pristup, ova nam perspektiva može baciti novo svjetlo na moguće intervencijske metode u psihoterapiji i filoterapiji podjednako. Spol i spolni odnosi mogu biti izlučeni kao ključan problem koji prevladava u jezgri motivacije za traženje profesionalne terapijske pomoći (psihoterapija), bez obzira na to koji se terapijski pristup u takvoj praksi koristi. Tema je to koja nije dovoljno vukla iz Nietzscheove tradicije. Cilj je rada ponuditi argumente za to da se Nietzscheova perspektiva na »rat spolova« postavi kao produktivan kontekst za psihoterapijsku intervenciju i filozofijsko savjetovanje.Nach Nietzsches Ansicht schlägt das grundlegende Problem zwischen Mann und Frau („Weib“) seine Wurzeln tief in der Leugnung des Antagonismus zwischen ihnen. Ein Mann glaubt, dass ihre Beziehung eine ewige feindselige Spannung und eine unabwendbare Ungerechtigkeit sein muss. Nietzsche stellt die Behauptung auf, dass es eine Rangordnung geben muss, in der die Skalierung mit den Aktivitäten des Nehmens, Akkumulierens und der Verbesserung durch Machtgewinnung und Überwindung engerer Interpretationen zusammenhängt. Diese Rangfolge duldet keine Ausgleichbarkeit und Gleichheit, die Anzeichen für einen flachen Instinkt und einen Identitätsverlust sind. Nietzsche unterstützt die Verschiedenheit und feiert die Andersheit. Der Erfolg eines Individuums kann niemals durch den Begriff der gleichen Beziehungen beeinträchtigt werden. Nietzsche ist überzeugt, dass Menschen anders sind, und befürwortet den Agon (Wettkampf) als Modell kultureller und politischer Beziehungen. Da die Gleichheit der menschlichen Wesen aus einer gleichen Menge derselben Eigenschaft bestehen muss, sieht Nietzsche diese Gleichheit als vertreten im allgemeinen Willen zur Macht. Fernerhin ist der Genderunterschied gleichfalls eine sozial konstruierte Art des Seins. Es ist die Kreation eines männlichen Bildes davon, wie die Welt aussehen sollte. Falls diese Perspektive in den therapeutischen Ansatz einbezogen wird, kann sie neues Licht auf potenzielle Interventionsmethoden innerhalb der Psychotherapie und Philotherapie gleichermaßen werfen. Geschlecht und Geschlechtsverkehr können als Schlüsselproblem herausgeschält werden, das im Kern der Motivation dominiert, professionelle therapeutische Hilfe (Psychotherapie) aufzusuchen, ungeachtet dessen, welcher therapeutische Ansatz in einer solchen Praxis verwendet wird. Es ist ein Thema, das nicht zureichend aus Nietzsches Tradition stammt. Die Intention dieses Papers ist es, Argumente dafür zu liefern, Nietzsches Perspektive des „Geschlechterkrieges“ als produktiven Kontext für psychotherapeutische Interventionen und philosophische Beratung aufzustellen.Selon la pensée de Nietzsche, le problème fondamental entre les hommes et les femmes est profondément enraciné dans le déni de l’antagonisme qui leur est propre. L’homme considère que leur relation repose sur une éternelle tension hostile et une inévitable injustice. Nietzsche affirme qu’un ordre de classement doit exister dans lequel la mise à l’échelle est liée à l’action de s’emparer, d’accumuler et de devenir meilleur en gagnant en puissance et en dépassant les étroites interprétations. Ce classement ne permet pas d’identité et d’égalité, signes d’un instinct superficiel et d’une perte d’identité. Nietzsche soutient la diversité et célèbre l’altérité. La réussite d’un individu ne doit jamais être perturbé par le concept d’égalité des relations. Nietzsche est convaincu que les gens sont différents et défend l’agôn (lutte pour le pouvoir) en tant que modèle pour les relations culturelles et politiques. Étant donné que l’égalité des êtres humains doit contenir une quantité égale de propriétés identiques, Nietzsche conçoit cette égalité comme présentée dans la volonté générale de puissance. En outre, la différence des genres est également un mode d’être construit socialement. C’est la création masculine d’une image sur le monde. Si on l’introduit au sein d’une approche thérapeutique, cette perspective éclaire d’un jour nouveau les possibles méthodes d’intervention en psychothérapie et philothérapie de manière égale. Le genre et les relations de genres peuvent être dégagés comme un problème clé qui prend le dessus au cœur de la motivation visant à rechercher une aide thérapeutique professionnelle (psychothérapie), quel que soit l’approche thérapeutique utilisée dans une pratique de ce genre. Ce thème n’a pas suffisamment été puisé dans la tradition nietzschéenne. L’objectif de ce travail et de proposer des arguments afin que la perspective nietzschéenne de « la guerre des genres » s’établisse dans un contexte productif pour l’intervention psychothérapeutique et la consultation philosophique

Uniform Commericial Code Study as Business Career Certificate Preparation: That Cerrtified Commerical Contracts Manager (CCCM) Credential

Standard 1 of the 2013 Business Accreditation Standards of the Association to Advance Collegiate Schools of Business International summons assessment of a business school’s mission, impact, and innovation. In light of Standard 1, meritorious might prove presentation of, e.g., undergraduate business law courses while hearkening to professional certification examinations available to business schools’ undergraduates and recent graduates. Prerequisite to the award of the Certified Commercial Contracts Managers (CCCM) credential from the National Contract Management Association is, inter alia, the passing of a professional examination substantially oriented to the Uniform Commercial Code. This CCCM examination can be undertaken immediately upon receipt of the bachelor’s degree. Its successful completion marks a near-term and attainable goal. Student alertness to undergraduate business law courses as preparation toward this examination could provide payoffs incentivewise, moralewise and careerwise

The Cowl - v.38 - n.7 - Oct 6, 1983

The Cowl - student newspaper of Providence College. Vol 38 - No. 7 - October 6, 1983. 12 pages

Bad Conscience: Nietzsche and Responsibility in Modernity

Nietzsche is a name not often invoked in relation to the topic of responsibility. This study reveals, however, that his work engages vigorously with the problem of responsibility in modernity on both the conceptual and methodological levels. In the concept of "e; bad conscience,"e; Nietzsche presents a " dangerous and multi-coloured " alternative to the more monochrome varieties of self-consciousness which ground theories of individual responsibility in the work of other modern philosophers, such as Locke and Kant. The complexity of Nietzsche's approach to self-consciousness allows him to shed light on the range of interconnected practices of responsibility and irresponsibility that characterize modern life. It also raises pressing questions about the possibility and conditions of philosophy in modernity. In grappling with " bad conscience" within the performative structures of his own thought, Nietzsche makes experimental use of methodological resources drawn from both the ancient and modern traditions of Western philosophy. In particular, this study examines Nietzsche's appropriation and " reinterpretation" of meditational methods which form part of the ancient philosophical " art of living," and which re-emerge in altered form, in the work of Descartes. In Nietzsche's writings, such methods are used to provoke and reflect upon the passions of " bad conscience," a dangerous practice which involves the risk of exacerbating this " illness," but which also promises to give birth to new insight and skill in confronting the problem of responsibility in modernity

Sex and sexuality: An evolutionary view

In this article, I first offer a summary of Darwin’s main ideas, especially relating to sex, and explain how these have been elaborated by more recent evolutionary scholars. I then give an account of the historical divergence between psychoanalysis and classical Darwinian thought, and describe how the early psychoanalyst Sabina Spielrein tried to counter this by addressing some biological themes in her work. Following a review of some contemporary attempts to bring psychoanalysis and evolutionary thought into alignment with each other, I make some suggestions regarding a view of sex and sexuality that would be sound in evolutionary terms while also being helpful in psychoanalytic ones

Dark Apprenticeships: The Novels of John Irving

What explains readers’ continued fascination with the novels of John Irving? How does Irving blend storytelling inspired by the likes of Charles Dickens and Thomas Hardy with the harsh realities of the 20th and 21st centuries? Is such a thing even possible, or only a fool’s errand? Dark Apprenticeships explores Irving’s evolution as a significant American author, his overall contribution, and key motifs in his writing – which range from examinations of the art of storytelling itself, to the seemingly eternal war of the sexes, the horror of crimes intentionally or unintentionally perpetrated against children, and the unsung hardships faced by minorities of all kinds, all the while upholding the key tenets of the Bildungsroman: growth and hope. By examining in-depth five essential novels – The World According to Garp, The Hotel New Hampshire, The Cider House Rules, A Widow for One Year, and Until I Find You – it presents a unique portrait of the author, his personal growth, and his rightful place in the tradition of the Bildungsroman or apprenticeship novel

The Perilous Journey from Melancholy to Love: A Kristevan Reading of Le Médianoche amoureux

Since the publication of Michel Tournier\u27s first novel Vendredi ou les limbes du Pacifique in 1967, in which his protagonist Robinson makes fruitful the very earth of his desert island and eventually accedes to the cosmic transcendence embodied in his mentor and companion Vendredi, this contemporary French writer has boldly explored alternative forms of sexual expression that challenge traditional biological definitions of identity as well as norms of accepted behavior. The basis of his investigations is the anguish-ridden separation from the maternal, as experienced under diverse manifestations usually by male characters, and the irremediable solitude which then stretches over that empty space. In this study, we shall explore Tournier\u27s latest and perhaps most unexpected treatment of the phenomenon of separation and loss as depicted in his latest anthology of short stories Le Médianoche amoureux from the point of view of two of Julia Kristeva\u27s most recent theoretical analyses. Her works probe precisely the kind of psychological wounds from which Tournier\u27s protagonists suffer and, as we shall see, suggest possibilities for healing that significantly enhance our understanding of his undertaking. Kristeva\u27s discussion of melancholy in Soleil noir; Dépression et mélancolie and her demystifying analysis of the intricacies of amatory discourse in Histoires d\u27amour will enable us to discern the kind of movement that draws the disparate stories of Le Médianoche amoureux together and will reveal how this latest of Tournier\u27s works greatly extends the scope of his preoccupations without closing any of the other doors he has so daringly opened

An Enfolding and Fertile Abyss: Rhetoric as the Creative Becoming of Biological Life

This dissertation seeks traces of enfolding corporeal paths within the ontological, epistemological, ethical abyss separating Human and Animal. The question of the animal, as it is often called, is currently en vogue within a larger ecological movement in the humanities. I seek to extend this engagement with animality beyond rhetoric, literature, and philosophy by enfolding the sciences and arts as well for a deeper understanding of humans as animals and therefore, I argue, as rhetorical life. This path of the HumAnimal emerges with a diffractive reading of new material feminism, evolutionary biology, contemporary art practices, and visual rhetorics, and in doing so, theorizes a definition of rhetoric that is prior to intention, consciousness, and mind. I argue that rhetoric is instead present at the origins, struggles, and flourishings of life itself. Rhetoric becomes a process, a movement, and a biological becoming that emerges in nonlinear and discontinuous ways, illuminating the dark abyssal waters in which humanimals and animals are mutually and materially enfolded. Given the ethical implications of our entanglements with the world, this dissertation further argues for a different way of looking with animals in visual culture. The representationalist looking that places animals at a distance and visually grasps them is demonstrated with contemporary examples of viral memes as well as the destructive human-animal interactions practiced for capturing selfies and cute photographs. These animals are but objects grasped by human eyes across a staggering ontological divide. I turn to Heidegger\u27s Parmenides to theorize an encountering, being-enabling look for animals in visual culture that ontologically entangles humanimals and animals in the looking relation. Such an encountering look simultaneously brings forth an awareness of one\u27s own being such that the abyssal requisites for self and other, subject and object, human and animal are compromised. An encountering look is essentially a phenomenological awareness of entanglement. These alternative practices of looking become the basis for a HumAnimal rhetorics and pedagogy