In the Genealogy of Morals, Nietzsche redefines the idea of asceticism, considering it not as a denial of existence or a withdrawal from society, but rather as an affirmation of existence and its will to power: a means to penetrate life in its most profound depths to exalt the human potential. 
The very etymology of the word “asceticism” - from the Greek verb askein - indicates a form of exercising and training or, in other words, a way to rationally control the self, to administer its capacities and intensify the will to power. In a society where living and working have merged in a ubiquitous condition of production, rudimental forms of asceticism become a powerful instrument of estrangement and self-consciousness. Where endless possibilities for accessing, connecting and sharing information generate the necessity of exhibiting, promoting, curating and sharing every single performed activity, asceticism serves as an antidote against collective hypnosis and social bonds, constructed farces and controlled behaviors.
Asceticism turns into a form of productive rationalism, a way to conduct life under constant thought by dispelling anxieties of adequacy and endless competition, performativity, and consumption. It is an instrument for escaping the apparatuses constraining and controlling our subjectivity, the profiles and codified identities through which our lives are registered, recorded, measured, stored or classified.
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