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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143/ Duplicity then designates a type of universal relation formulable as *inclusive disjunction* (contradiction without mediation):
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144/ the Master assimilates the Rebel, appropriates or includes him by law and grace united, but the active Rebel distinguishes himself from the Master, refuses to be recognized as defeated or posits an image of himself,
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145/ because he does not recognize himself—this is his activity—and because his only representation of himself would suffice to make him reenter under the law and make him become...dualistic.
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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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Should read: *the politics of the Rebel
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