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,
146/ he politics of the Rebel as resistant excludes the overly massive disjunctions of dualism, i.e. that which remains synthesis through which mastery includes the adversary.
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147/ Having supposed, through paralogism, that *desire* is confused with the given sex, Revolution with sexual rebellion, identities which found the eternity of mastery, dualism must then massively cut, abstractly and transcendently separate sex and desire
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148/ (there will be a specific desire of the Rebel that will not be sexual), sex and rebellion (rebellion without relation to sexuality, contrary to “discourses of liberation”).
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149/ Sometimes the whole of desire will be the Master, sometimes there will be a desire that will escape from the Master. Sometimes every discourse will be the master's, sometimes there will be an autonomous discourse of the Rebel.
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150/ Sometimes discourse and desire will be assimilated, sometimes they will be distinguished: the whole of desire to the Master, but not the whole of discourse.
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151/ The Rebel as resistant leaves the dualist to his prophesies and his hesitations, he contents himself with fleeing straightaway from disjunctions, clefts, re-splits—but without negativity, thus excluding the signifying re-split—into the closures of mastery.
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152/ He refines all the dualist's transcendent and barely guaranteed disjunctions, such that his Rebel part is confused with a simple partition, but without negativity, thus without elementary or minimal term,
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153/ and thus inaccessible to the law of the signifier, which it undoes or against which it resists: having in some way defeated signifying mastery on its terrain...from a completely different terrain. [END CHAPTER 1]
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