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Corporeal generosity : on giving with Nietzsche, by Lévinas, Emmanuel; Merleau-Ponty, Maurice; Merleau-Ponty,

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By Lévinas, Emmanuel; Merleau-Ponty, Maurice; Merleau-Ponty, Maurice; Nietzsche, Friedrich; Nietzsche, Friedrich Wilhelm; Levinas, Emmanuel; Merleau-Ponty, Maurice; Nietzsche, Friedrich Wilhelm; Diprose, Rosalyn

Difficult the accredited version, builds a politically delicate idea of generosity

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Extra resources for Corporeal generosity : on giving with Nietzsche, Merleau-Ponty, and Levinas

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Hence, “everything of which we become conscious is arranged, simplified, schematized, interpreted through and through . . 1 So even forgetting as having done with an event involves first, dividing effects into those that are written into the body and those that are not. Second, events which are incorporated and upon which one reflects are divided into a cause and an effect, where the effect is pleasure or displeasure and the cause is interpreted according to social moral norms. Then, when encountering a new event or effect, the memory “calls up earlier states of a similar kind and the causal interpretations which have grown out of them” (Nietzsche 1968, 51).

This is a society that assumes a contract with its members where, in exchange for giving protection, the community expects its members to conform to its laws in return. An expression of nonconformity is taken as a hostile act, a refusal to return the gift. ). This expectation of the return of the gift and the negation of difference involved is not only true of the constitution and maintenance of a uniform community but also of the individual who inhabits it. The democratic, “selfless” individual constitutes its place in the world by negating the value of the other’s difference: Nietzsche and the Pathos of Distance 33 Slave morality says No to what is “outside,” what is “different,” what is “not itself ”; and this No is its creative deed.

Hence, “everything of which we become conscious is arranged, simplified, schematized, interpreted through and through . . 1 So even forgetting as having done with an event involves first, dividing effects into those that are written into the body and those that are not. Second, events which are incorporated and upon which one reflects are divided into a cause and an effect, where the effect is pleasure or displeasure and the cause is interpreted according to social moral norms. Then, when encountering a new event or effect, the memory “calls up earlier states of a similar kind and the causal interpretations which have grown out of them” (Nietzsche 1968, 51).

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