86/ This pole actively resists (i.e. without representing the adversary in an image or a law), this pole forces all the rest of the Nietzschean assemblage [dispositif] to move precisely because it resists the latter.
96/ The possibility of this understanding must be grasped in the functioning of Nietzsche-thought in general and via the case of Heidegger's interpretation,
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97/ which conjugates the greatest proximity to the truth of Nietzsche and necessarily its greatest, most ingenious falsification. [fn 3]
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98/ [Footnote #2: We haven't finished exploring anti-Niezschean farce. It arises from a shred of courage enriched by Lacanian teaching: *L'Ange* (Lardreau and Jambet).
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99/ Anti-Nietzscheanism inspires fairly dissimilar literatures (albeit not without communication, if we consider the role played by Heidegger in Lacanism): on the one hand, systematic, grandiose misinterpretations, along with Heidegger's memorial faithfulness;
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100/ on the other hand, aggressive stupidity, the bowels abounding in insults, which make *L'Ange* into an anthology of traditional misinterpretations (which are sublated, merely *sublated* or idealized misinterpretations of Lacanism)
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101/ perpetrated on Nietzsche and which prove—big surprise, this is furthermore what Nietzsche wanted, among others, to prove—that the angel thinks basely.
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102/ The theses stated here *for* Nietzschean politics are partly destined to reestablish its truth, i.e. to unmask, up to and including Heidegger, the empirical forms of the most dangerous misunderstanding.]
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103/ No psychological, historicist, ethical, or political critique (in the banal sense) of the interpretation and thought of Heidegger. The Heidegger case is valid due to the geniality in the political exploitation of Nietzschean understanding,
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104/ it marks *the gathering together of the essence of this misunderstanding* and consequently the point of possible transmutation of the relation of falsification to Nietzsche into a relation of authentification,
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105/ starting from which a turn-about (Gegen-Kehre) of Heidegger can begin toward Nietzsche.
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106/ The turn-about then designates a complex operation that consists on the one hand in *reversing* (Um-kehre) the Heideggerian interpretation, in subordinating ontologico-existential thought to the Nietzschean Break
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107/ (which is formulated later on as “politico-libidinal”), and, on the other hand but simultaneously, to *re-inscribe* (Uber-kehre) this Nietzsche-thought in its veritable space, which is that of a politics of Rebellion or of Resistance.
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108/ Why is our complex political conjuncture, which is criss-crossed by a continuous line of fascisization and a differently continuous line of subversion, *interested* in Nietzsche-thought?
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109/ Because Nietzsche's specificity is to *bind*, more intimately, more irremediably than Marx knew how for reasons pertaining to the insufficient historical development of capitalism, this process of fascisization,
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110/ which is henceforth manifest as our horizon, and the political and material conditions of its subversion.
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111/ A little nearer to fascism, a little further away from fascism, in a relation of dangerous but authentic co-belonging, Nietzsche had to incur the risk of having to embrace the adversary in order to smother him.
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112/ Nietzsche's interpreters are the blind victims of this risk, more so than he himself, since he is its consenting victim.
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113/ Few have understood the meaning of the greatest misunderstandings, namely that Nietzsche prefers to flow with the adversary, provided that the adversary drowns: the messenger dies in his message, this is the message of Zarathustra.
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114/ All these historians, these Marxist or Christian critics who accept the shameful task of making him die again, don't they merely account for the fact that they are cruelly trapped by their victim?
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115/ This is what is cheerful in the sleepwalking of Christians and Marxists, the enormous psychodrama that they play out before us by believing to put Nietzsche on trial, and where they only expose how little yet they have overcome the fascism in themselves. [end subsection 5]
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116/ 6. Thus, to think the possibility of subversion, not of mastery in general, but of mastery specified as fascism, the possibility of Revolution, it takes no less than four terms organized into two worlds—or rather, into two poles or two tendencies.
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117/ The whole problem is not to think with bricks: this is to posit Mastery and Rebellion as two worlds transcendent to one another in the gnostic and Manichean manner [Footnote #3: Cf. *L'Ange*].
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118/ Mastery and Rebellion, Fascism and Resistance form the figure of a chiasmus and only involve relations-of-relation. This is why they have to become worlds, there is a becoming-world of fascism, which is produced, never given, or which forms a process.
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119/ For example, the affinity between the signifier and Mastery does not become a “world”, that of Mastery, except when the signifier is taken in hand, as is the case in psychoanalysis,
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120/ by the nihilistic power that leads signifying mastery to the end of what it can do and makes it enter into a process of fascisization.
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121/ In the same way, there is merely an affinity, not identity, between what Nietzsche calls “forces” *as such*, which are non-signifying elements, indeed anti-signifying agents, and the sole affirmative tendency capable of making them go to the end of what they can do:
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122/ to constitute a revolutionary “world”, to become an “autonomous” process of rebellion.
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123/ Perhaps it will be necessary to avoid speaking of “world” to designate the two poles, processes, or tendaecies that co-belong within the Quadripartition, and to find another word to designate the universal moment that they fully contain [Footnote #4].
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124/ [Footnote #4: this will be the term full Body, or Body-of-the-Other, or political Continent, etc. The second section examines several terms for this single function.]
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125/ Be that as it may, the reason for Nietzschean revolutionary power begins to appear: Rebellion and Mastery are merely in a relation of positive disjunction, without mediating negativity: the opposites of contradiction are front against front.
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126/ They are not above all exclusive to one another, they have nothing to do with closed entities, essences transcendent to one another in the onto-theo-logical or gnostico-Christian manner: their relation of co-belonging is *a relation of duplicity rather than duality*.
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