By Michael Kane
An exam of a few of the canonical works of recent literature in English and German in regards to masculinity, family among males, nationwide identification and patriarchy. those have been significant preoccupations of male writers as they got here to phrases with or reacted opposed to the decline of patriarchal authority. The ebook identifies 5 leitmotifs which serve to signify the interval among 1880 and 1930: the ''double'', the ''other'' (narcissus and Salome), the nationalization of Narcissus, Kampf or male bondage, and after patriarchy. many times one sees how males tried to outline themselves opposed to what they imagined as ''femininity'', no longer purely open air but in addition inside of their selves, and additional how males sought to beat or discover a socially applicable expression for his or her narcissistic, gay or even sadomasochist libido.
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Additional resources for Modern Men: Mapping Masculinity in English and German Literature, 1880-1930
29. Kohler, Zarathustras Geheimnis, p. 402. 30. Nietzsche, Zarathustra, p. 74. 31. 'Du willst vor deinem Freunde kein Kleid tragen? Es soil deines Freundes Ehre sein, daS du dich ihm gibst, wie du bist? Aber er wunscht dich darum zum Teufel! ' Nietzsche, Zarathustra, p. 68. 32. Norman Stone, Europe Transformed (London: Fontana, 1983), p. 72. 33. Steven Aschheim, The Nietzsche Legacy, p. 128. See Aschheim's entire chapter entitled 'Zarathustra in the trenches', pp. 128-63. 34. Case 106J in Krafft-Ebing's Psi/chopathia Sexualis, p.
What is all our talk of the Greeks! )27 The argument of Joachim Kohler's biography of Nietzsche, Zarathustras Geheimnis, is that this Greek passion for male naked beauty was a passion which Nietzsche shared. According to Kohler, Nietzsche found a living object for this passion on his travels in Italy when he glimpsed some of the skinny-dipping male youth of Sicily. 28 Zarathustra's, Nietzsche's secret, according to Kohler, was that he was attracted by the 'wrong' sex; he loved men. Nietzsche's passionate attack on Christianity, bourgeois culture and all philosophies which denigrated the body and encouraged the repression of desires of the flesh is perhaps then to be understood to some extent as the desperate attempt of a man with un-Christian and un-bourgeois proclivities to overcome his own Christian, all too Christian conscience.
Aschheim writes of how the protean nature of Nietzsche and his works 'led divergent European-wide [sic] audiences to fuse him with a broad range of cultural and political postures: anarchist, expressionist, feminist, futurist, nationalist, nazi, religious, sexual-libertarian, socialist, volkisch, and Zionist' (p. 7). At the end of his essay The Truth of masks' Wilde warns against taking what he has written too seriously: 'Not that I agree with everything that I have said in this essay; there is much with which I entirely disagree'.