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    49 views115 pages

    Homo Natura Nietzsche Philosophical Anth

    Uploaded by

    Martiniano lama

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    © All Rights Reserved
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    Homo Natura Homo Natura gna, bel Cty sete Yl Wena Sp ey ‘eet te er re fat Wt ew Beh Homes Col Rtn Cie ey ‘SD fe Care Ma i Cael ‘ine me La Cee aon, a hg, Wen ‘mg tae Nn Rep Ra Ce ol Prey ess Ry ‘Ste Nena Sr Sp neh aa Sp ‘ee aT Roe age Carpe ony py Deteale eee Een a Sop i a eee ‘oe te a On paid i ne Dae Ae ay Me a i yay Te ep in oe coun ten es ee dN ed is tt rt Ry Re te naar aerrenen a es ae Heo, Pei i, Smee oe en et Aor sand Mak Ky se es ipteenominne Ente and provocative, this book breathes new ie into [Nictache's insight tht thee is no ewence to hua beings, ‘other han cei capac for acafrmation, metmorphoi d becoming, Replacing she binary opposition of maar to eatute ‘widhs dynamic contnasm, Niche challenges ws tothink i ferent abou what tests to be haan, Let ses Free fally for Nizsche'sinspiationl rl i contemporary dees on new materi, posthumanism and the cenaturation of ‘philosophy. An dminatng nd smelyitevenion, ‘Rosi Bridoti, Unecht Univesisy In Homo Nii Vanesa Lemm delves into Nieche'senig- mic, and ofen mitndestood, exkoration to pice she Tuma back among the srl’. With rigorous scholarship and ignl anal, Lem bring o to an understanding of what ‘naturalism’ this ie not one advancing biologi reduton= lam. To the contrary, iin matte pape of ereatiisy and generat da cares «supe of lie over any existing ores that in etrsing to stare the human can exceed tle ‘Among it many merit, Lem sintrpeation ofthe body in [Nieasce'spoutumanim offer a provocative reading of the centrality of gender and sexuality tothe mot aca specs of his thinking, Homo Nani 2 key tex for toe interred in ‘what Nietache'sphlwophy can of for contemporary fei- nism and Antheopocene thought ‘Bein Masti, author of 99 Ther the Renato (of Value A Potaptlt Mano "This book ofa what may well be the finest appeeition to ate of Neches relation to philosophical anthiopoogy. It is ceriny the most provoetve, Lem make «wong cise for reding Nicache a» taker ofthe isoricty of human Taste, and im so doing the mounts an important challenge to “Iple-mindednatralitic a pvt appreciation of bin, The book sbounds i i nights sd sugges new and novel incom for king Te wil ppel to anyone with an ite (Grin the comeinporry perience of Nivanche’s modes of ‘Hiking st well i leer concerning taopoltcs and inthe posi of posthumani thinking, Keith Anel-Pstion, Profesor a Philosophy, ‘Univesiy of Warwick enn’ book is highly xgnal and makes a sunning conbae tonto contemporty Niesachescholaship, In fact, the Book thows how Nietche' iaueoee oa contemporary plosophy {ow beyond what cers ave Sagine, hiss a ast read {Be zayoneeioes bout ondestanding Nitache's thought and lege. Kelly Olive, Vande Univetiny Homo Natura Nietzsche, Philosophical Anthropology and Biopolitics Vanessa Lemm EDINBURGH University Press "tg res Pon fel iy te ‘belief alco, cmbning sang pe la wt Setebat od ncn vnc oberon eons ‘abet Veen ea 200 Bngh Ui PL ‘To Ten —Hpood Ren 202 By, ugh BF) “ype 1/4 Bento oy ISU nsec) Pe tone Get Nc el hk ile re Ba ary ISBN 7874666714) ISU 97 17466798 ose DF TSUN 7s essae72T pet) TSSN78 14468748) “Thigh Cm Ln Mand he thr i wot Ton ben need nso wht Coppa, Dig nd ‘hn ht 90d Coppi sd eed Rie Repco 28 SNe 358 Contents Ackles “Abivions Iowwodaction Who Is Nite’ Homo Nasa? [0] Kanansm, Natwalsn an Philosophie Anthropology [2] Humanism beyond Anteopocentriam [9] Paychoanlys and the Deconstruction of Homan Nature (4) Biopolicy Sexual and Soci Tnsfxmation CConclsion:Posthumanism and Community of Life Arpndee efees Inde 13 n am 167 183 188 an Acknowledgements “This book is dedicated to my wondefl chile, Lon, Becban, ‘Alig and Seba. Thy ae the epistion of my Mf. {am the Serpettin of Bay Gol nd ‘i 230 a beak em Kain, Fo in isi ects at the Calige de Fance, eased The Gvement of Sf nd Oe, Focal fired new approach othe ancient Greek undameh ‘al pipe of gh sso el sowdedgey by inking it wih the hitory of pkseo ee spoken’ (Foucault 200: 43, snd with the practice of "ere of el? "One cannot tke ee of ‘nese withont knowing onesel? Gibid: 48). Iniereingly, Fou ‘ul Begins his eees on pan by giving an interprtaon ‘of Kan?s moto of the Baihcenment, ‘Dare to know, which cits in de divion of boo bere private obedience, meaning obedience within pubic inisatons and pli eda ‘thought, meaning fiedom to speak to humanity sch. He ‘hen ni his ctr ce, The Cae of Toth wth a dion of Cynic pembesa asthe culmination ofthis stent tion of seeknowedge ‘Although in these lectures Foucault never mentions Nisasche's concep of Rede, it th tec tat bes ana Ines prs In his chapter, gue thi this caious movement fom Kantanisn to Cynics im Foucale makes sense i one undestands Netche'sdiscoune on proity homo nate ‘he deve lous that een a dient ‘way out ofthe conde ‘Son oftutle that Kane mensions n "What Falghnmen CFoucslt 2011: 26-8), As T daca the end ofthis caper, ‘jen Good and Bri 280 sagges that Nitsche's conception of probity may have been inspied by the ancient Cynic and 7 thee wnon of che Ronen and ouspeken natal man Being My thes that probity, ar Niceache conceives it recs fom of lived and embodied knowledge that keep ut honest nd hence ope to de continaovs tak of having reaver out ‘aur, ln hs sete, the Cynic form of ie the bs expresion fc hat Niece teane by hom nabs and ffs a form of selehnowledge adhe selection of ie sel ‘Over the last decides, the ining of komo nat as taken etree in casion smiong Nitache schlas. Ti dias ‘dn hat gly been domiated by Ue postions, Fis, there tre scenunt of umn maar that evolve around the gueton of [Netcare elton othe if since and Der- ins in the nineteenth contr aden 2014; Leiter 2013), See~ od Mateo Brot among thes argues that Niche develops Fisoncepion of human nature ou of idea of tral ory at {sory of dicipline and breeding (Zaht nd Zhi) cai’ fot bythe human specie oil, in an effet to prfc ise (Broois 2013, 2014), The perspective on hms nena svanced by natural history conceives of Bumn mare 2 an inherently bing and social comteveion that requites an episemology thle to eaptaze this hitocy and sutednes of human nature (Brsoti 2013, 2014), In whit flows U argue Sar both che (earn and he (aso appachesto homo to ill within Kastan ndestnding of ancnopooy 20d ‘he problem of providing objective knowledge ita dhe ature of ‘he human being a nature's give. In conta the thi approne tothe guetion of komo nana in Nietache advanced by readings, like thor of Ka Lvwith tnd Lavi Bevan, hit sitaste Nisache’splalsophy 2, 4 form of philosophical antbrepelogy.*T defend, here and in the next chapies, he cn thi he approch of pouophicl 18 _snthropology sche oust to whit Nivtiche envisage wit his idea of hoe ats: What ands tthe cence ofthe approach of philosophical antropaogy i not the theoreti question of ‘how to now ce human being nati ein, bu the anthro ological question of she ‘whole mature (nse Nat of the Jnuman being (Riedel 1990). Philosophical anthropology takes it searing pone ftom Niewsche' conception ofthe embodied character ofall knowledge is order to pice its guetioning of human nature beyond che Kansan dichoeomy between the epical and the tamendenal, Both mas-cienaitc snd raturlhistorcal accounts of Niche’ mata end up ‘epanting the question of homo fom the question of nat, the practical fom dhe theoretic aspect of Niewche's philosophy. However, fom the sundpoin of philosophical anthropology, 2 undead Nctsche's home matinee ejection ofthe sspnation of amo frm natn and of practical fom tore tal philosophy. However, aI show at the end ofthis caper, the sandpoint of philosophical anthropology ital requires to be complemented with reading of homo at that highlights [Nictmche's debt to 3 Greek conception of wl-knowlege, and In parcuar to his appropition ofthe ideal of probity and ‘embodied wuts fund in the acene Cynics, Haman Nature and Nate Science ‘Recent debates on human asters in Nietache uly ars fom Brim Later’ “acgatve the’ on aethetcim, a postion he associates with Aleander Nehani’'s Netehe Liew Let: but that timate goes back to 'the influence of writes wich Jeeques Dende Saab Kofman, Pool de Mat aad Richard 19 ‘Rony Acoting >the sandpoin of sethetcm, Nieche Took atthe wolf were = Hear text ands ave at oncepson ofthe Haman Belg tht refecs generations hat tly fo the erry ssn, eo the eention and interpreta~ ton ofiterry tex and chance (Leer 1992: 275-6). While Tei agree ae philolgise Niesche often speaks met- poraly ofthe wos a tee tobe intrpreed (ids 276), ‘heuer him that Niche fterpetinga nator world ‘with pris sors of naira ebutes (or example BGE 230, 1 ta) bids 278). Leiter invokes ahora Beyond Good and Bl 290 and The Anis U4 erence tat Nitsche's ost ‘mporane philosophical inpersve naturals” On Lee's ‘eating, home natn eles Nitche's natalie conception tfthe human being a ‘atl ong’. Leiter sos hat, ‘Niewsche wat to abl proper saréng point for knowl- ge? (bids 279), In otber word, fo Leiter Netche's eal for probity tobe undentood aan extention of the Kantian prob lem of exblshing the knowledge of msn ona proper sient, ‘hat ntl footing, ther tha cling ito question the Iman wilt knowledge fom the pespective of mature and oti ‘ete’ negative thet on aetna is complemented by his postive ths on mat, aecorag to which human behay- Tourand vals ae cay detennned by hesiable poychologi= {Gland physiological a’ or what he ab eles to a typeset (Kacbe and Tater 2007 69-50). On tis view, Niewiche's tunis project i concered with explaining how and why & arta ype of penn comes o bear eral values and idea jue fs one might come to undentind things about a ceain type of ‘sey knowing iit (Lier 2002: 1), Leer thos concludes, "he ost as at iets aboue the wee expan the fi it eas, 2» 0 to pects about a penoo wil explain the des and ves he comes to bea Gi). Tete’ snerpection of home nau ses to fll neatly ‘within Foucal’s analysis ofthe Kantian base of human so ‘nos, Foucault argued thet Kant, order tie the ea ‘seendetl illusion which place the source of uth and meaning ‘ouside of human knowledge, ended up genestig an anthro ological sion by euning human natre elit the th of ‘a ‘al knowlege of man x presented.) always nveed ‘wih messing which ha todo with the sear othe oni, © the authentic othe Founding activity, to the enon why there is meaning i the woud” (Poueyse 2008: 125-4), The bmn selene, inthis ene, wold be constiaive of his antnopo- ogi son. According to Foucault such doses, ince ing cenifc natura, ete mtu eduction of'man's tenicendenal side oi enpitical aspect his tue icouse finds is foundaion and model in the empl tah whore ‘genes in name and in history ie rece, so that ane Bat an naif the post ype’ (Foucul 1994: 320). Ar Betice Han-Plle has pointed out, Foacile cee sch an attempt for is esenalsm, and for unduly ening“ into mere abject of matic (Han-Pile 2010 130) eis important to note that Foucault doesnot diet his eatique agains anthropology erse but aes the anebropologiim tthe het of Kantian and eo-Kantian constructions ofthe human being a tacenden- tl sect On Fouennlt’ hypothe, the understanding of the human being as a wamendnalsbjet of knowlege provides the foundsion fo subsequent pose acount of the ban bing ts mere objor of te, rom the pespective of Foncal’cnlel remark, Lete’s itaralstic conception of home nate wnderttod ae a ving a covpnism wove natural atbutes ae scale dough the pical sciences provides an example of such a postive mivopology. The naturale ondenesnding of the oman ‘eigaong the continsum ofthe natal world leads to rever- sil ofthe dependence-reition beowecn art and nature, Let Fok that nate not r be comstesed artista ther the wot of ar ist be uadestood maarlisially (2 product ofthe “base intact of power, nature”) (Leiter 192: 284), “Tas reveal, owove,indists the extent to which Liters tural emine within she scope of Foucault's eigue: by Posting the nate of dhe haman being a the sting point fof knowledge, Leite’ narrtism ends up tuning the homan being into a mere object of natze. Sentiic or reducionte atom dicounts che self reflective dimension of knowledge inthe ising human being fa tha aves ata determinini accoune of Niewache's con- Ception of human sasare unable to provide an explanation ofthe metamorphosis ofthe human being. This may exphin ‘why for Later there ate “Two Nietache~ a theoreti and {petal one, natalie snd an acnaarliie Nietsehe (Cites 2013: 582-4). Lever hos hat Nietzsche's specula- tive pyehology ~frexaple, what Niche chinks explains the genes of our corent monly, how Niewsche under stands the mechanisms of human psychology, what he takes to be the causal consequences of moral baie, and so on ~ is not the lmate gol of hit philoophicl project. Rather, ie ‘bordnated to and complementary with what Liter refers to 2 Niemuche’'sthenpeate project ~ for example, to produce { therspenteefet on his readers ad to fee them from thelr false conscioanes abot the domszant morality Gi: $82), [eer arges thatthe fact at both project ze often mixed 22 ‘up in Nietsche’s ext doesnot provide «good reson fo con text separating them out im prnsple a two dstnee branche ‘of Nietsche’'s philosophy. He offers the example of Sigmund Freud's prychoanalycal enguises to illsrate this point ‘Whereis Freud and Nistnche share much of the same ground sn tat they boch operate on che base of natralis payekol- ‘fy, the dliference berween the foie thi the practice of eychounalysis isthe place of therapy in Freud im conte to Nietche, who seller om his books to produce « dole sffece to enlighten by means of hit methodologic and sceptical naturalism and to heal by means of his plilosophi- fal shetoric and style. 1 dca the question ofthe cation besween Nietsche and Freud and che gueton of whether their prychology is indeed naturale in Chapter 3, where | distinguish between the deconaractive and reconstructive imensons of Nitsche's and Preu’snatralisns in paychol. ‘ony. The pont I with to make here i that Leiter's matali, and his undestanding of Niewiche's theoretical conception ‘of human nature is entiely vented towards the pt towards proving knowledge of whut we ae as creatures of nature ‘As such, i fils to eapeare the fature-oriented dimension of [Nicusche’'sshinking about human nature that seeks torent ‘lie the human being in view of recreating" nattal ned semaine humanity’ (BT %, Furthermore, Lait’seadng of Nezsche'stherpeate mit ‘nao backard inor it my ipl sons of mort ae [Nistche teks to overcome dough «mansocatve concep tin of natrasm “beyond good and evi. Leiter’ ete ‘omatvity is unable to aru «new norma, 'a ata snd gensne humanity’, dat would alow us to overcome the Alscontens of oar cviato, 2 ‘Haman Nature and Natoral History (On the quenion of human astute in Nietche, the poston of ‘Brot provides reconstruction ofthe meaning of hone nat fn he comext of Nietace'ssmempe to provide a natural him tory of mors, Brot offer a reading of Netzche's matuain that hee of Leer reductionist eype-cts approach tothe (docoune of moa types in Niche, nd tthe ame time seks to mannan a doser ration between Nicusche'snatralsm and ‘is norma bed onthe ve of probity hat characterises ‘he fee spits than i foand ia Leite’ ‘wo Nitches' ais {Brawed 2011, 2013, 201), Boe pas forward a convincing tie fora diferent consdention of Nicache's evel philo- Topbie methodology tht based both on a xq of the furl iences and on an ateps to profoundly eink the ‘eadonship between te ntl and the human sciences inthe foun of mata sory.” orBiot Niessche's tempt ‘reat’ che human ‘being sts within a more general projet of determining “the aur history of mora and, even more pari, deter ‘Bin henna hstory of hee pin” (Brasort 2014: et 72; Brot 2015; tc. 5)- By nate history, Brot sans, {nthe fit instance, the collection and surveying of great ‘ety of morales in Nietache 50 tobe ale to investigate ‘win ies beneath the phenomenon of moral behavion. This is the historical spect of tua history. The natura aspect of ruta hiory af mond ix he discovery of eflectve hice fDncabehind tis yacesy of morale, which essentially amount torte ovo pes of maser and dave moaltes. Here Broot tlsims that Nietache’s“endency to typology’ i quite clove te his contemporancoss‘veltionary anthropology’ with ts 4 “ie of apogee Seer ot Ft) oS ee 73 La ey Cog lens Neches moma es the peed te type btn Cp the'mate moi tht ed wb bsg el ie sci Bro Ts ppeopea mem ae hor emit Ky ton of saat otmony nny Nach doa one tape so nth atm ade ned og tnd ted on ‘vr tderod eh te toma ig rn 01 sc 7) a Neneh hn sme ear te fa takes mph npalope ie?) rea rect new hig peo hanes ng deo Se feo he fee Aes to Br, Nhe he a se sr non re 2) re tue he pe ater ope bance Rises tried pct play we eects ‘tae of Hunan man tb need woth he ptt ening ery stray ne og cout os eupenic Nee i tps ed wh he fate, re non ofthe ag fom te sce of mri Ia enepetn eane o sve nin, Bost tte ann imam being knoe ia» Hcl ge SS ppoac, which ecg ot emo of tanec eho tema ios ss oerone emg en ad nine Arron vy Brat ce don Nec sMlompy i ol ns paced ean 25 ‘Niewche knowledge uieredestve, The knowl of ons tutandicnered by Niche’ ee sits i ince within thet ow coming o know tele, their slowed and thet probly towards themselves as creatures of mare. Ths i tho the view of Pal ven Tongere, who argues thet aphorism "Bor Gao nd Bl 230 ester a easton of obi’ (an “Toogeron 2014 162, 1h Beyond Gre and Ev! 230, Nitsche describe the tage lemma ofthe seckers of kxowledge (Eremnende) who, con Sontd with the ‘ere base txt of homan nats’ need 0 come to ets with theft tha hee so-called probiy i jot {beautiful giteing,jinging, five! word beneath which {he seeker of knowledge dicovers that ‘there ix something tcl in the inclination of any spit” (BGE 230." Before the tak of wanting the fhuman elag back into nature, the fee ‘pists face + paradox, On the one hand, probity i required honder to se the nate ofthe human being a homo st ‘Bot, on the other hand, eo complete the tration of the yuma beng back ito nase ao requires the overcoming of the belt in probity as an arefic of human culare. As such, the neraltion of poobiy implies boch che highest eli tion of probity and the selEovercoming. of probity sowards fn uoknown ahd unceraia Suture beyond good and ei. For oth van Tongeren and Brust, the alton ofthe uma ‘being back into mtute calls fora GalFJorercoming of pro ‘ky undentood asa mora vite, Nietche's fre weit are ftovony asked with neeang the knowledge of past mora tien Lele’ natural reading claims, but alo with the bodiment ofa moray of the frre, namely, ‘a postoora ‘Hontiry, embodied by the fe, very fee spss Nietsche Tongs fo? Gruwor 2014: 130, 2% raison, Aruna, aNrHOroLOGY Bravos reading of home neti acknowledges the open ‘question of how a tur to mature my pede a poor ‘mori, However, his reading remains focused on the past, the mato bisry of human moral. Furtheemote, Bio's reading of homo nana shares ith Leiter's reading a smi lar shift fom the question af human nate to the question ‘of knowledge, He eeplaces ‘che more general problem ~ the ‘ouman beings Homo nat (Bratt 2013; 270) with the ‘more specific question ofthe stra istry of the subject of Tenowiedge (Eskemend. This may explain why for Brus the answer to che question of'why knowledge at al” canbe fond in Nieeache'sdicusion ofthe mata hiory of knowledge found in the preceding aphoris, Beyond Good and il 229, Brusot ads that ina previo draft of aphorisms 229 and 230, their onder was revered: Thee exist in Nietsche’s view no “bese answer” to his nacuralistrcl qution a the refer fence to the ict thatthe sce of mle te his own erly saint himself, aginst che bi wll of the spi” ids 277, ny emphasis ‘Assach, Beasot’ ceding of pram 230 produces prob lem smart the one found in Lee's scenic naturaim. By ‘eating the question of knowedge a aeprt om the nore ge tel question ofthe human being, sot provides a on sided Inespeation of aphorism 280. Both Leiter’ sles netua- Senand Brut mats history ae primary concerned wth the ‘question of knowledge a epatte fom che question of man au, Wheres eite'focs zon nated tas end ee ing the man being to a mere objet af mitre, Bsa’ focus ‘son homo (he seeker of koowedge) snd eos may tthe rk of reducing the human being to 4 (taticendentl subject of knowdge ‘Haman Nature and Philosophical Andbropelogy From the penpectve of pilosophical anbropalogy, the ques tion of aman ature cannot be separated om the quesion of Inuman knowledge, jt ike pace pulsophy canna: be sepa~ ‘ated fom theoreti) poopy. Tai is Beease phlosphi- Cl anthopologycoasdes the aman being 2 a Lving being ths prodaces knowledge whic ved and etetd in nate In an ancle on Soren Kictegsan and Nitache published in 1933, Lowith provides a reading of Byond Gaod and Ei 230 that identifies Nietace's conception ofthe human being 3s re natn with the emergence of hlosphicalanchropcogy ‘Lith rges that the innate connecon between knowledge and fe charter of Kerker 2nd Nitache' thinking s ‘efeced in their conceptions off and existence the ovo "se Concepts (Gril! of tie philowphies (Liwith 1933). ‘Kierkegurd and Nietache andemtand phlsophy no longer 15 lowed metaphysical srem that contains, among ofher = ences, an anthropology, Intend, fr wih, in Kieseguad nd ‘Niewiche al the quetions of pioxophy ar atbezed wp inthe one ‘ic qvetion (Gang) of what the human being is iAsdncaed by Livith, Nictachesjet the figure ofthe hlowpher as mitophyican exemplied among others by egal who abot fe om fis phlonpbiclcomsder- trons. Agios the maps thinker, LSwith uphols the receity of seknowledge advanced in Niewsche’s Dei "Know tye is the whole science. Only once the oman ‘ning has gained knowledge fal things wil the hua being ove ele For dings are noting bot the Tits of the human ‘ey 48), Pom thi standpoine, knowledge, including he nowledgeprodaced by the mst and human sleness, as 28 be conceived within the human Bia san Beings experience fila living being For philosophy eis means that tuts produced ‘by and inepacable fom the ving philosopher’ self exper ‘entation, As sich, Nitsch's overall phlowphiel prooes aims a the overcoming of plilenoply ata spematic po, Spica acount ofthe would that can be aepursted foe the penpective of its author: phiowopy becomes an experimen chology Git: 43). -Accodig to Lawith, a consequence ofthe ni a omtequence ofthe aca haa Snton (Vamonhidan ipecietnenay mrs Somentatot ee cca fsa es sete rome iron at tay taeda rece rn arene naam tetereraiane Senin Se oats ‘of 4 more natural humanity, . re CN «See veers sain nea ‘cls eitnenaraece Si oly oat Seeaeres eee Sat amine oee scconng to Lawid, ‘vague and “ndetemninae’, oiling tesween purely matt and phslogiexlnaons of te Inuman and an atelton of « moniie/ineolsic ier ‘ation of the wou. Arif niin the tenor and asptons ‘fhe much iter debte within Nitacheansholnhip on ane ttn tht I delineated sbowe, Lith cms hs in corpason ‘ih Kirkegaard Nite Hk a “etamt psc Neo- Kana’ wh di aot go fr eno athe overcoming of ne Kanani iid: 69) “The shortcomings of Liwith's reading of Niewsche's fomo nati a8 plosophcal anthropology are disused in Chapter, He, Lam simply coaceened with making the poine hat Lwith’s inal reading of mo nna and the problem cf selPknowiedge doce not safiendy take ito account the Greck influence on Nitrche'seiaking about truth, nate snd the philosophical Me. Por Nietche, niare& 20 longer Simply en object of enc enquiry bos force Ua eanpies allaspects of human exience, He seks wo capture this exces ‘feature through the philovophial concept of if!" Bond (God and Bl 230 ances conception ofthe plalosophi- cal life exemplified by the Sgure ofthe fee spt ~ where probity advances the parsdoniel and open tk ofthe comtin~ ‘us invention and riavetion ofthe human Belng through 2 fetumn fo aatuse, Ka my view, Nictiche's vision of he phil fophiel fe and of home neti may Gnd a precursor in che Cynic Diogener of Sinope, the prsorype ofthe philosopher 1s 2 homo nati, Conmenrton have typlaly pointed out theafnties between Nitich's and éhe Cynic’ philosophi= tales at well a their projects of wansvalation. I wish to Complement these readings by offering comperion oftheir tntopolgies™ 30 ‘man Nature and Probiry ‘The ancient Cynics provide sn example ofthe philosophic ie ‘dof probity at ived and eeodied th where the return to rare i oriented toward the fate and enabes 4 ernrah, s8ion ofall aes inluing 2 tanivaaton of man nacre, For the Cynics, philosophy athe part of tath or knowledge J nota doctine o seience but 3 form of fe and practice, For ‘he Cynic, che question of tithe mseparable fom the que ion ofthe te.” The quenton of how ta ca be ved ‘aken erally bythe Cynics: hey ak how sath ean be embod ind, and how it can be mated in che phys body The ‘satralscon of rath ia the Cynis no doubt raonate, oa he one han with Nistche's view thi the le and thought os Dhilospher ae inseparable, where the pus of knowlege cat ‘no longer be considered apar fou the ie ofthe pilose, 4% Lwith points on; and, oa eh or hand, with Niemche's ‘efomnlation ofthe question of ath athe question of whether tewth an be embodied (GS 110), For the question of ho tan in Nictiche, this means, it, thi thers canbe no sepuaion beeen theory and prac in hi philowophy and, second that ‘he question of human astere needs to be invented fom the Sandpoint of embodiment, ofthe hunan being a iving blag, ‘potion advanced by philosophical anceopoogy. ‘The retansation of the human being back into aasre tebodiod by Nitace's ce spss x compatable to the Cyne plilsophen’ embodiment of eth which ao ress on 4 retneh te mature Ineretingy, nthe Cynics, thi tum to natute ‘ses though an overcoming of conventional and hence fle Serpeition of human ntere anda enenial aspect of the nderanding of paves the prcieof poi or eath-eling a “The pps ofthe prac of iy in the Cie ito ar thew ft comeney or ets wordt oretow on eon undesnntin of ten sxe" The Cyn sek to overcome theta that inf ered beeen sara the oman bing Agi is ence eats th Niche’ sono he Ge ia who arched th Tet tec maser overt many en and vei nt Sse inerpeton and conor tat hve wo fir een {Sd a punted oven eel etx ome st {BE 20) Asin the Cyc, in Nees, pos eqied tabs consonant For eg don of aman mat in Nite, sheen at Noche’ Sopot wy ho a antopaloy tne ‘osiom lied onvenons and ops Of what man She Step and Brinn 2019) Ie oneomc poste {neuen anthoplogie owe conepon 0 meh eho in econ Recor, Nome nts that het can be no fal vec of emo, The sion afew a tn robe ed mn remin 8 OP ‘Soon, o open cpeinen!toogh wich one sane Sh dicoven nd crests now fe fe (S10 Th te Gy, the seeing of haan tre ie seed in he ea a he pnp ie he ee tar the power change the tare the buna Being For Seman hoe purfect cles of ‘Slnowndgeuconinus lepine, The Cpe ‘enlon commento ieexpermeno lo Foot 0 the conan tf the Caches a kere nd {Tesi Br Fooeal is, fe Het ly be he BE of tut mat ino bea ter if wich adel and funnily ote? oneal 20:23). Pom my pont of 2 view, this ea of akeation is wht isa take ia Niche's Von of metamorphosis of human nace produced through the embodiment of home nats enacted by Nicsache' fee ‘pints, The stun to ature revel hat hom nate ls mus tole, pal and in becoming continuous immened in ler ion and self-aleration and hence never sl ute addon) to itself Through the retanton ofthe umn beng back into nacre, Nitche' fee spe dicover that hutnan sare oes ot le behind us a something that peti to nome emote form of animal or plant ie, but something that lcs head of us i the future" The question of hens ati ot question of whit we are (iene natuaimn) ot how we have Become what we ae (otal itor), but of what ee we ‘ould become (philosophical antopology). When Nictache «alt forthe retrnation of the human being back into atte, this backward movement sees to be undestod at mone, ent ht ks the tending ofa bow: a dain backrest ‘novice towards the fataze (GE Preface). For the Cynics, nature a opposed to convention is he only acceptable standard against which to mesure a tee be The soda takes the form ofthe ifthe sina, n,n pote, Ja the fe ofthe dog.” The Cynic invaton #0 rea the value of animaly, including human animal, ound us ‘Niasche’s invitation to ehik he vale of rely in sphcion 229 of Beyond Good and Esl In Chapter 21 wil dace how, 's contapeston t westem metaphysis, Nitache exnvans her than exudes what che haman being hat reccved fomn ue Ia of excluding cru, Nitiche advanec the he, ss tha he cacy ofthe animal ovate ell podaciy td ics tthe bats of all our cvitonl achievements "Tie ische emble ough that Niewiche's fe spits admit to when 3 ‘hey confirm that even thee own quest for knowlege is moi- sted by cry (BCE 225. Tatretngy ll ofthe abovementioned apc of Netsche's onespson of hannan nate ~ the imepamblity of fe xd thought the condition of eibodiment, the an-foandaionlie supe ofthe ren to nue, the tanvaaation of values, the coming of ie and eke mulfceted characte of human mature 1 wel athe contnaed mctmomphode ofthe human being ~ tre rele n Niet’ conception of probity. Imai ese pects aho pertin 9 the ancient Cynic undentanding of po iy. 7 poe tat Nietache's notion of probity ad of the mata man being may ave been inspired by the ancient Cyc rahisy in Nicenche sands fora commitment 10 self cespeimentation which reece the isepabllity of ie and thought inthe secker of knowledge devoted tothe tady and interprention of experience rea fom xis tn One ope of oy tn ca nt al lige oe ot ok nineteen it ae ‘lensing [ore me he ne ‘ror ny omy wn i ou pees) Sasol site me cai Te) ya ye We at a om fee nr yr ed Vaid io" “The reference tm experience at che stating pont forthe honest prt of tah should ot be minded ara fing bac Jim some Kind of ela ® For Nietche,expenzacus do not, reflect gion or eying rsh. On the contary, cing oot Captiences a8 senile experiment means acknowledging that all our expeiences are bated on intereed value jee rents which are not abylute but always hoa sitted, onssucted and hence flee (6S 114) ‘Asin the Cynics, for Nictiche probity i an embodied truth, Proity isnot something exeior tthe body, some Kind of ‘verbal pomp and mendscius pomp (BGE 230), Instead, probity ates dhe naturales of the human being, For Nietsche, aiming homo native seas embracing the ‘condition of embodiments pertaining to ie ater tha hid {ng the body behind isons ofa higher, moral ong. As in ‘he Cynics, probity implier that indvidilsunlear shame (Schon veremey and vein fom “denying the naturales of ‘one's instinc (nahin vergnen) (KSA 1210{45}). Nicasche's moto of probity, ‘Let's be naturalistic (Seen wir twat) and let's noe print one inclinations and ds slnstions (Nigangen und Abnegungen) i mora ecors (nor lichen Rarkpfn) (KSA 1221190), gualies as delivertly Cynic Probity a the return co nature sand in tension with eab- Iihed convention and obligations to commit to istieton- slsed mor, politi, eigioss or patiarchal values (KSA. 93223). Probity calls for an overcoming of morality (BGE. 22) it avances a uth beyond good and evil (ZIV ‘Retired’; tec aio GS 107 as well st KSA 12:2(191), In contaposion ‘© mon, religious and metaphysical dogmatism, probity is ant-foundaonalic i means thinking aainse oneself, con Sinwoudly undermining znd questioning one's so-called tw For Nictche, this type of self-critical thinking is 2 sign of fresmess He exis: Tam not wing to acknowledge any Kind of greaness which i not linked to probiy agaist toe” SA 9.753), 35 FRashermore, in Niewiche probity a an embodied wath is oaceived a dave (KSA H6(127) thet cannor be abarated fom ie nd the body (KSA 96120). Probity means ema ing he Body a8 play of dives ineducile to each otber sol invoved in coninuous stg for an agaist each ater (KSA 5.6(234. This may be why Niemche undemtandepro- ig at something in he proces becoming’ (D 456). Probiy ‘s tansformative and subject to change. But the tansormatie ower of probity doce noe only concer the eof the ni ‘hl bea the wood and vals Let eal tht prbsty the mow pital wil o power andthe wil to overcome the world as sac, ts indipensbe forthe eansaation of all ‘aloes (UGE 277, As mentioned shove, the theme of tanstal- son tne of he key fares of Cynic pobity reflected inthe ‘Cynic pilowophen’ power to change te alu of the cureney money. Nitiche sk soca probity withthe enantio of vale” ‘Nictache believe that probity ht the power to tant fom human nature (D 167) Bue tht regis giving up the ies of human mtr a something fed nd absolute, some- thing thei defined by a unified eence, Nictsche thinks of human natuce ae multiple rthet chan a unified: we camsot fect oureives anymore a¢ one thing (Eig of the ego: swe ae always already among 2 mulpliiy (Mobo! (SA. ‘Y6(HO), For Nitti, the tera to naire thas oriented toward the divesieaon and muliplicaion of Embrac- ing the human being’ matrases snd belonging to nature ‘open the possibilty fo the continuous invention and reinven- ton of human matue. According co the Cynics only chore tho embody the ene conor saccenflly enact retuen to nature.” Such people live aconding to the laws of nate 6 snd conon comes nd ie compo nan Lr — — —Eese deing wit ics th hen Sire is rsoncone wha ead be me comer nee a =——rt—“

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