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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Should read: of différance
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