School of Historical and Philosophical Studies - Theses
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ItemResistance in Nietzsche's shadow Modes of Self-transfiguration( 2005)The present study investigates the nature of two differing modes of self-transfiguration: volitional practices of self-overcoming and limit experiences, particularly in light of Friedrich Nietzsche's thought. The first mode of self-transfiguration concerns volitional practices of self-cultivation, which in Nietzsche's work may be cast within an ethos of perfectionism and self-excellence. These practices will be the primary focus of this study, and are interpreted in terms of an endeavour to actualize one's potential. As forms of individual resistance contra the normalizing forces of one's age, such practices serve to enhance one's autonomy, individuality, and to cultivate one's character and potential. I will be offering an exposition and critique of the nature of practices of self-cultivation, discussing the implication and role of agency, aesthetics, ideals, and corporeality. Self-transfiguration is partly a function of one's existing nature and constitution which provide particular limits and possibilities to self-enhancement. In this respect, self-discovery is an essential precursor to self-transfiguration insofar as one must examine one's own potential, as well as the kinds of motives inherent in aspirations towards self-overcoming. At the same time though, there are certainly limits to the powers of volition and self-knowledge, and to the control one can exercise over one's practices. The second mode of self-transfiguration under review is limit experiences, or what Nietzsche would call "Dionysian aesthetic experience." In stark contrast to volitional practices, these kinds of experiences involve self-dispossession and a suspension of one's powers of agency and self-consciousness. Yet there are important existential and affective benefits deriving from passages of "self-forgetting" which cannot be provided for by volitional practices. I will offer a thorough contrast between these two modes of self-transfiguration. Though I believe that volitional practices are of greater importance insofar as a great majority of the struggle in self-transformation involves critical examination of oneself, and of social norms and practices, these modes of self-transfiguration can and should supplement each other.