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.]
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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127/ Thought is here on the precipice where everything can be lost or gained.
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128/ On the one hand, Nietzsche does not give himself terms, he produces flowing functions susceptible to destruction, he liquidates monism (philosophy of mastery, even when it is a question of the master-proletariat), for example that of the signifier,
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129/ he gives himself a relation, a duality, if it can be held, but of forces or of powers, that which reduces every quality to duplicity (even the signifier is reduced to the state of force or of power). What is important here?
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130/ What's important is that it thereby straightaway cleaves Mastery or puts Mastery in a relation of exteriority, of contradiction without mediation, to a force of resistance, to an agent of rebellion.
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131/ In a first time, it is therefore, if you will, “dualistic”, and dualism is the point of view of the agent of resistance.
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132/ If the Master is monistic and attempts to inernalize the Rebel in the image or representation that is made of her (this image is his mastery, thus his lie, what Nietzsche calls his falsification of the adversary),
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133/ *the Rebel is confused or identified with his imageless repulsion of the Master*.
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134/ Rebellion is not a term, an essence, or a world transcendent to the Master and indifferent, like the Master himself is, to this relation of transcendence: the Rebel is *nothing but this relation* of repulsion or resistance to Mastery.
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135/ By definition, the Rebel neither internalizes, reflects, nor mediates the Master—all operations which define mastery (every image or generality is a dominant power).
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136/ On the other hand, Nietzsche liquidates everything else, one comes to see simple dualism indirectly, complicit with monism and Mastery: because the being of the Rebel is confused with its relation of active resistance (of difference) to the Master,
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137/ it is not exterior to this relation of exteriority, it is this contradictory exteriority exerting itself [s'exercant] or insisting “itself” [“s'”insistant] without mediation. [Footnote #5]
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138/ [Footnote #5: the *s'* here obviously designates the political subject, re-split by the Revolution as cause, subordinated to the subversive pole.]
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139/ Nietzsche surmounts dualism, simple *reaction* to Mastery, through a relation of duplicity: the agents of rebellion are differential or nothing but relations.
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140/ The history of humanity is at the same time, in the same gesture, a single and split history, duplicitous rather than dualistic: history(ies) of the oppressed and/or the oppressors.
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141/ Dualism is always a reaction, a passive flight facing the Master, the philosophy of those who have not been able or succeeded in becoming Masters, the politics of those who recognize themselves as defeated.
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142/ Duplicity is the thought of the active defeated, of the *active Rebel* who thinks the history of humanity as chiasmus and his *own* history as the impossible quadrature in which the circular history of mastery is inscribed.
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