User:Unixslug

This is here because I'm in the UC Berkeley library and I need somewhere to put my notes. Please disregard.

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Linda L. Williams. "Woman as Rupture(?)" International Studies in Philosophy. Vol. XXV/2. 1993. Pp. 129-134

"As woman become more like man, she loses her uniqueness, decreasing er position as an 'opposite' and becoming less able to antagonize man. If a woman is to be a Great Friend and keep the bow tensed, becoming 'manly' is not the route she should travel... by developing what is uniquely woman, woman-as-friend creates an even greater tension than a male best friend could. Nietzsche's suggestions as to what constitutes woman's uniqueness are piety, a spiritual innocence, and a clocking of a wild and dangerous-to-the-point-of-deadly soul." (132)

"Woman may not yet be truly capable of great friendship according to Nietzsche, because they are not yet capable of solitude; they seek relationships and perhaps even slavishly depend on their relations with others." (132)

"Nietzsche is valorizing the tensions opposites create, rather than adopting the more traditional view that one of the opposites is right and the other wrong... women may want to continue to be perceived as an opposite, but one that is neither to be avoided nor to be treated as the 'wrong' opposite. Women might then be seen as offering challenge as well as support, antagonism as well as delight; they are a tension to be maintained, possibly even heightened, but never resolved." (133)

International Studies in Philosophy. Vol. XXVI/3. 1994.

Maudemarie Clark. "Nietzsche's Misogyny." Pp. 3-12

"the misogyny exhibted [in BGE Pt. VII] is on the level of sentiment, _not belief_, and that it is used by Nietzsche to illustrate points he is trying to make about philosophy and the will to truth." (4)

Makes the distinction between biological women and "Woman", or the eternal feminine! Well done! "he is writing not about women, but about 'woman as such,' which he also calls 'the eternal feminine.' He is referring to the feminine essence, a social construction that individual women need not exemplify." (7)

"eternal hostility exists between men and women insofar as they see themselves as embodiments of the eternal masculine and feminine." (8)

Tamsin Lorraine. "Nietzsche and Feminism: Transvaluing Women in Thus Spoke Zarathustra" Pp. 13-21

"[Zarathustra's] discussion of women is for men in the sense of indicating what men want and need from women, rather than what women actually are. It is Zarathustra's hope, apparently, that woman remain faithful to man, not the earth. She is to attend to the nuances of her chosen man's body, not her won, in order to evoke the child and creative will within him." (14)

"in one sense, the role that Zarathustra would have woman play is analogous to that of Zarathustra, who also sees his brothers as his children, and hopes to evoke from them the birth of the overman. Zarathustra, too, is a dangerous playtthing for man, looking for the child within him, waking up destructive as well as constructive instincts in hopes of something better... waking others' hopes to an image of a future yet to come is in itself a creative act of will." (15)

"Preciselt because she is so changeable, Life exerts a powerful effect on Zarathustra. She it is who cannot be pinned down, who always requires new words, new songs, new ways of being. To win her, one must laways be trying something unprecedented, and letting the old perish in the attempt. She taunts and teases Zarathustra, never losing her appeal. She requires a dancer with his ears in his toes. If Zarathustra does come into relationship with her from time to time, it is not because he is her ultimate satisfaction, but only because for a brief moment he has managed to keep up with her." (17)

"Zarathustra as a woman would engage in the Dionysian process of creation, but she would also acknowledge herself as material formed through a process in which there is no longer any distinction to be made between creator and created." (19)

Debra B. Bergoffen. "Nietzsche Was No Feminist..." Pp. 23-31

"within the Western tradition, we find woman, under the name of nature, appearing as the veiled truth that seduces us, that teases us, that must be forced to submit to our inquisitions." (25)

"Man belives that woman hides something from him, truth, which he wants. Nietzsche suggests that while woman may be truth, she may not be the truth man wants... Nietzsche knew that man wants to know woman. He knew that wanting to seduce her, man wants to know what she wants. But he also knew that this question of woman's desire, as a question posed by man, is a matter between men. Properly heard, the question of woman, truth, sounds like this: What does man want the truth to be? Why does he want it this way? Why does he want it so badly? Hearing the question of wman, truth, this way, Nietzsche discovered the dangers of man's desire. He discoverd the ascetic ideal." (26)

"The task, as Nietzsche saw it, was not to probe woman's desire, but to undo man's." (26)

"for man the origin is always and necessarily other. To recognize his finitude is to recognize that he is not and cannot be either the origin or the end of his being. The issue then becomes according to Nietzsche, a question of being/becoming oneself." (27)

"whether he callsthe origin 'chance' or 'woman,' he names the same thing: an other out of his control. As out of his control, this other cannot be appropriated. It can, however, be loved." (28)

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