Nietzsche and Philosophy

237 Pages·1962·3.804 MB·English

by  Gilles Deleuze

Nietzsche and Philosophy
Gilles Deleuze
Translated by Hugh Tomlinson
1‘1
New York
Columbia University Press
Nietzsche and Philosophy
Gilles Deleuze
Translated by Hugh Tomlinson
1‘1
New York
Columbia University Press
Contents
Preface to the English Translation
Translator's Note
Abbreviations of Nietzsche's Works
Clothbound editions of Columbia University Press books are printed on 1. The Tragic 1
permanent and durable acid-free paper. 1. The Concept of Genealogy 1
2. Sense 3
Originally published in France in 1962 in Nietzsche et la philosophic by 3. The Philosophy of the Will 6
Presses Universitaires de France.
4. Against the Dialectic 8
© Presses Universitaires de France, 1962 5. The Problem of Tragedy 10
Preface and this translation (cid:9) The Athlone Press, 1983 6. Nietzsche's Evolution 12
7. Dionysus and Christ 14
The publishers acknowledge the financial assistance of 8. The Essence of the Tragic 17
the French Ministry of Culture and Communication
9. The Problem of Existence 19
in the translation of this work.
10. Existence and Innocence 22
All rights reserved 11 . The Dicethrow 25
12 . Consequences for the Eternal Return 27
Library of Congress Cataloging-in-Publication Data 13 . Nietzsche's Symbolism 29
14. Nietzsche and Mallarme 32
Deleuze, Gilles.
15. Tragic Thought 34
Nietzsche and Philosophy.
16. The Touchstone 36
(European perspectives)
Translation of: Nietzsche et la philosophie 2. Active and Reactive 39
1. Nietzsche, Friedrich Wilhelm, 1844-1900.
1. The Body 39
I. Title (cid:9) II. Series.
2. The Distinction of Forces 40
B3317.D413 (cid:9) 1983 (cid:9) 193 (cid:9) 82-17676
ISBN 0-231-05668-0 3. Quantity and Quality 42
ISBN 0-231-05669-9 (pbk.) 4. Nietzsche and Science 44
5. First Aspect of the Eternal Return: as cosmoligical and
p np 9 8 physical doctrine 47
c m 9 8 7 6 5 4 3 2 6. What is the Will to Power? 49
7. Nietzsche's Terminology 52
Printed in Great Britain at the University Press, Cambridge
Contents
Preface to the English Translation
Translator's Note
Abbreviations of Nietzsche's Works
Clothbound editions of Columbia University Press books are printed on 1. The Tragic 1
permanent and durable acid-free paper. 1. The Concept of Genealogy 1
2. Sense 3
Originally published in France in 1962 in Nietzsche et la philosophic by 3. The Philosophy of the Will 6
Presses Universitaires de France.
4. Against the Dialectic 8
© Presses Universitaires de France, 1962 5. The Problem of Tragedy 10
Preface and this translation (cid:9) The Athlone Press, 1983 6. Nietzsche's Evolution 12
7. Dionysus and Christ 14
The publishers acknowledge the financial assistance of 8. The Essence of the Tragic 17
the French Ministry of Culture and Communication
9. The Problem of Existence 19
in the translation of this work.
10. Existence and Innocence 22
All rights reserved 11 . The Dicethrow 25
12 . Consequences for the Eternal Return 27
Library of Congress Cataloging-in-Publication Data 13 . Nietzsche's Symbolism 29
14. Nietzsche and Mallarme 32
Deleuze, Gilles.
15. Tragic Thought 34
Nietzsche and Philosophy.
16 . The Touchstone 36
(European perspectives)
Translation of: Nietzsche et la philosophie 2. Active and Reactive 39
1. Nietzsche, Friedrich Wilhelm, 1844-1900.
1. The Body 39
I. Title (cid:9) II. Series.
2. The Distinction of Forces 40
B3317.D413 (cid:9) 1983 (cid:9) 193 (cid:9) 82-17676
ISBN 0-231-05668-0 3. Quantity and Quality 42
ISBN 0-231-05669-9 (pbk.) 4. Nietzsche and Science 44
5. First Aspect of the Eternal Return: as cosmoligical and
p np 9 8 physical doctrine 47
c m 9 8 7 6 5 4 3 2 6. What is the Will to Power? 49
7. Nietzsche's Terminology 52
Printed in Great Britain at the University Press, Cambridge
8. (cid:9) Origin and Inverted Image 55 11. (cid:9) Culture Considered from the Prehistoric Point of View 133
9. (cid:9) The Problem of the Measure of Forces 58 12. (cid:9) Culture Considered from the Post-Historic Point of View 135
10. (cid:9) Hierarchy 59 13. (cid:9) Culture Considered from the Historical Point of View 138
11. (cid:9) Will to Power and Feeling of Power 61 14. (cid:9) Bad Conscience, Responsibility, Guilt 141
12. (cid:9) The Becoming-Reactive of Forces 64 15. (cid:9) The Ascetic Ideal and the Essence of Religion 143
13. (cid:9) Ambivalence of Sense and of Values 65 16. (cid:9) Triumph of Reactive Forces 145
14. (cid:9) Second Aspect of the Eternal Return: as ethical and
selective thought 68 5. (cid:9) The Overman: Against the Dialectic 147
15. (cid:9) The Problem of the Eternal Return 71 1. (cid:9) Nihilism 147
2. (cid:9) Analysis of Pity 148
3. (cid:9) Critique 73 3. (cid:9) God is Dead 152
1. (cid:9) Transformation of the Sciences of Man 73 4. (cid:9) Against Hegelianism 156
2. (cid:9) The Form of the Question in Nietzsche 75 5. (cid:9) The Avatars of the Dialectic 159
3. (cid:9) Nietzsche's Method 78 6. (cid:9) Nietzsche and the Dialectic 162
4. (cid:9) Against his Predecessors 79 7. (cid:9) Theory of the Higher Man 164
5. (cid:9) Against Pessimism and against Schopenhauer 82 8. (cid:9) Is Man Essentially "Reactive"? 166
6. (cid:9) Principles for the Philosophy of the Will 84 9. (cid:9) Nihilism and Transmutation: the focal point 171
7. (cid:9) Plan of The Genealogy of Morals 87 10. (cid:9) Affirmation and Negation 175
8. (cid:9) Nietzsche and Kant from the Point of View of Principles 89 11. (cid:9) The Sense of Affirmation 180
9. (cid:9) Realisation of Critique 91 12. (cid:9) The Double Affirmation: Ariadne 186
10. (cid:9) Nietzsche and Kant from the Point of View of 13. (cid:9) Dionysus and Zarathustra 189
Consequences 93
11. (cid:9) The Concept of Truth 94 Conclusion 195
12. (cid:9) Knowledge, Morality and Religion 97 Notes 199
13. (cid:9) Thought and Life 100
14. (cid:9) Art 102
15. (cid:9) New Image of Thought 103
4. (cid:9) From Ressentiment to the Bad Conscience 111
1. (cid:9) Reaction and Ressentiment 111
2. (cid:9) Principle of Ressentiment 112
3. (cid:9) Typology of Ressentiment 114
4. (cid:9) Characteristics of Ressentiment 116
5. (cid:9) Is he Good? Is he Evil? 119
6. (cid:9) The Paralogism 122
7. (cid:9) Development of Ressentiment: the Judaic priest 124
8. (cid:9) Bad Conscience and Interiority 127
9. (cid:9) The Problem of Pain 129
10. (cid:9) Development of Bad Conscience: The Christian priest 131
8. (cid:9) Origin and Inverted Image 55 11. (cid:9) Culture Considered from the Prehistoric Point of View 133
9. (cid:9) The Problem of the Measure of Forces 58 12. (cid:9) Culture Considered from the Post-Historic Point of View 135
10. (cid:9) Hierarchy 59 13. (cid:9) Culture Considered from the Historical Point of View 138
11. (cid:9) Will to Power and Feeling of Power 61 14. (cid:9) Bad Conscience, Responsibility, Guilt 141
12. (cid:9) The Becoming-Reactive of Forces 64 15. (cid:9) The Ascetic Ideal and the Essence of Religion 143
13. (cid:9) Ambivalence of Sense and of Values 65 16. (cid:9) Triumph of Reactive Forces 145
14. (cid:9) Second Aspect of the Eternal Return: as ethical and
selective thought 68 5. (cid:9) The Overman: Against the Dialectic 147
15. (cid:9) The Problem of the Eternal Return 71 1. (cid:9) Nihilism 147
2. (cid:9) Analysis of Pity 148
3. (cid:9) Critique 73 3. (cid:9) God is Dead 152
1. (cid:9) Transformation of the Sciences of Man 73 4. (cid:9) Against Hegelianism 156
2. (cid:9) The Form of the Question in Nietzsche 75 5. (cid:9) The Avatars of the Dialectic 159
3. (cid:9) Nietzsche's Method 78 6. (cid:9) Nietzsche and the Dialectic 162
4. (cid:9) Against his Predecessors 79 7. (cid:9) Theory of the Higher Man 164
5. (cid:9) Against Pessimism and against Schopenhauer 82 8. (cid:9) Is Man Essentially "Reactive"? 166
6. (cid:9) Principles for the Philosophy of the Will 84 9. (cid:9) Nihilism and Transmutation: the focal point 171
7. (cid:9) Plan of The Genealogy of Morals 87 10. (cid:9) Affirmation and Negation 175
8. (cid:9) Nietzsche and Kant from the Point of View of Principles 89 11. (cid:9) The Sense of Affirmation 180
9. (cid:9) Realisation of Critique 91 12. (cid:9) The Double Affirmation: Ariadne 186
10. (cid:9) Nietzsche and Kant from the Point of View of 13. (cid:9) Dionysus and Zarathustra 189
Consequences 93
11. (cid:9) The Concept of Truth 94 Conclusion 195
12. (cid:9) Knowledge, Morality and Religion 97 Notes 199
13. (cid:9) Thought and Life 100
14. (cid:9) Art 102
15. (cid:9) New Image of Thought 103
4. (cid:9) From Ressentiment to the Bad Conscience 111
1. (cid:9) Reaction and Ressentiment 111
2. (cid:9) Principle of Ressentiment 112
3. (cid:9) Typology of Ressentiment 114
4. (cid:9) Characteristics of Ressentiment 116
5. (cid:9) Is he Good? Is he Evil? 119
6. (cid:9) The Paralogism 122
7. (cid:9) Development of Ressentiment: the Judaic priest 124
8. (cid:9) Bad Conscience and Interiority 127
9. (cid:9) The Problem of Pain 129
10. (cid:9) Development of Bad Conscience: The Christian priest 131
Preface to the English
Translation
to Hugh Tomlinson
It is always exciting for a French book to be translated into English. It
is an opportunity for the author, after so many years, to consider the
impression he would like to make on a prospective reader, whom he
feels both very close to and very cut off from.
Nietzsche's posthumous fate has been burdened by two
ambiguities: was his thought a forerunner of fascist thinking? And
was this thought itself really philosophy or was it an over-violent
poetry, made up of capricious aphorisms and pathological fragments?
It is perhaps in England that Nietzsche has been most misunderstood.
Tomlinson suggests that the major themes which Nietzsche confronts
and battles against — French rationalism and German dialectics — have
never been of central importance to English thought. The English had
at their theoretical disposal an empiricism and a pragmatism which
meant that the detour through Nietzsche was of no great value to
them. They did not need the detour through Nietzsche's very special
empiricism and pragmatism which ran counter to their "good sense".
In England therefore Nietzsche was only able to influence novelists,
poets and dramatists: this was a practical, emotional influence rather
than a philosophical one, lyrical rather than theoretical.
Nevertheless Nietzsche is one of the greatest philosophers of the
nineteenth century. And he alters both the theory and the practice of
philosophy. He compares the thinker to an arrow shot by Nature that
another thinker picks up where it has fallen so that he can shoot it
somewhere else. According to him, the philosopher is neither eternal
nor historical but "untimely", always untimely. Nietzsche has hardly
any predecessors. Apart from the Pre-Socratics of long ago he recog-
nised only one predecessor — Spinoza.
Preface to the English
Translation
to Hugh Tomlinson
It is always exciting for a French book to be translated into English. It
is an opportunity for the author, after so many years, to consider the
impression he would like to make on a prospective reader, whom he
feels both very close to and very cut off from.
Nietzsche's posthumous fate has been burdened by two
ambiguities: was his thought a forerunner of fascist thinking? And
was this thought itself really philosophy or was it an over-violent
poetry, made up of capricious aphorisms and pathological fragments?
It is perhaps in England that Nietzsche has been most misunderstood.
Tomlinson suggests that the major themes which Nietzsche confronts
and battles against — French rationalism and German dialectics — have
never been of central importance to English thought. The English had
at their theoretical disposal an empiricism and a pragmatism which
meant that the detour through Nietzsche was of no great value to
them. They did not need the detour through Nietzsche's very special
empiricism and pragmatism which ran counter to their "good sense".
In England therefore Nietzsche was only able to influence novelists,
poets and dramatists: this was a practical, emotional influence rather
than a philosophical one, lyrical rather than theoretical.
Nevertheless Nietzsche is one of the greatest philosophers of the
nineteenth century. And he alters both the theory and the practice of
philosophy. He compares the thinker to an arrow shot by Nature that
another thinker picks up where it has fallen so that he can shoot it
somewhere else. According to him, the philosopher is neither eternal
nor historical but "untimely", always untimely. Nietzsche has hardly
any predecessors. Apart from the Pre-Socratics of long ago he recog-
nised only one predecessor — Spinoza.
x (cid:9) Nietzsche and Philosophy Preface to the English Translation(cid:9) xi
Nietzsche's philosophy is organised along two great axes. The first is ontology. Nietzsche is most misunderstood in relation to the question
concerned with force, with forces, and forms of general semeiology. of power. Every time we interpret will to power as "wanting or
Phenomena, things, organisms, societies, consciousness and spirits seeking power" we encounter platitudes which have nothing to do
are signs, or rather symptoms, and themselves reflect states of forces. with Nietzsche's thought. If it is true that all things reflect a state of
This is the origin of the conception of the philosopher as "physiologist forces then power designates the element, or rather the differential
and physician". We can ask, for any given thing, what state of exterior relationship, of forces which directly confront one another. This
and interior forces it presupposes. Nietzsche was responsible for relationship expresses itself in the dynamic qualities of types such as
creating a whole typology to distinguish active, acted and reactive "affirmation" and "negation". Power is therefore not what the will
forces and to analyse their varying combinations. In particular, the wants, but on the contrary, the one that wants in the will. And "to
delineation of a genuinely reactive type of forces constitutes one of the want or seek power" is only the lowest degree of the will to power, its
most original points of Nietzschean thought. This book attempts to negative form, the guise it assumes when reactive forces prevail in the
define and analyse the different forces. This kind of general semeiol- state of things. One of the most original characteristics of Nietzsche's
ogy includes linguistics, or rather philology, as one of its parts. For philosophy is the transformation of the question "what is . . .?" into
any proposition is itself a set of symptoms expressing a way of being or "which one is . . .?" For example, for any given proposition he asks
a mode of existence of the speaker, that is to say the state of forces that "which one is capable of uttering it?" Here we must rid ourselves of all
he maintains or tries to maintain with himself and others (consider the "personalist" references. The one that . . . does not refer to an
role of conjunctions in this connection). In this sense a proposition individual, to a person, but rather to an event, that is, to the forces in
always reflects a mode of existence, a "type". What is the mode of their various relationships in a proposition or a phenomenon, and to
existence of the person who utters any given proposition, what mode the genetic relationship which determines these forces (power). "The
of existence is needed in order to be able to utter it? The mode of one that" is always Dionysus, a mask or a guise of Dionysus, a flash of
existence is the state of forces insofar as it forms a type which can be lightning.
expressed by signs or symptoms. The eternal return is as badly misunderstood as the will to power.
The two great human reactive concepts, as "diagnosed" by Every time we understand the eternal return as the return of a
Nietzsche, are those of ressentiment and bad conscience. Ressentiment particular arrangement of things after all the other arrangements have
and bad conscience are expressions of the triumph of reactive forces in been realised, every time we interpret the eternal return as the return
man and even of the constitution of man by reactive forces: the of the identical or the same, we replace Nietzsche's thought with
man-slave. This shows the extent to which the Nietzschean notion of childish hypotheses. No one extended the critique of all forms of
the slave does not necessarily stand for someone dominated, by fate or identity further than Nietzsche. On two occasions in Zarathustra
social condition, but also characterises the dominators as much as the Nietzsche explicitly denies that the eternal return is a circle which
dominated once the regime of domination comes under the sway of makes the same return. The eternal return is the strict opposite of this
forces which are reactive and not active. Totalitarian regimes are in since it cannot be separated from a selection, from a double selection.
this sense regimes of slaves, not merely because of the people that they Firstly, there is the selection of willing or of thought which constitutes
subjugate, but above all because of the type of "masters" they set up. Nietzsche's ethics: only will that of which one also wills the eternal
A universal history of ressentiment and bad conscience — from the return (to eliminate all half-willing, everything which can only be
Jewish and Christian priests to the secular priest of the present — is a willed with the proviso "once, only once"). Secondly, there is the
fundamental component of Nietzsche's historical perspectivism selection of being which constitutes Nietzsche's ontology: only that
(Nietzsche's supposedly anti-semitic texts are in fact texts on the which becomes in the fullest sense of the word can return, is fit to
original priestly type). return. Only action and affirmation return: becoming has being and
The second axis is concerned with power and forms an ethics and an only becoming has being. That which is opposed to becoming, the