KLOSSOWSKI NIETZSCHE AND THE VICIOUS CIRCLE PDF
The book Nietzsche and the Vicious Circle, Pierre Klossowski is published by University of Chicago Press. Pierre Klossowski’s Nietzsche and the Vicious Circle ranks alongside Martin Heidegger’s Nietxsche and Gilles Deleuze’s. Nietzsche and Philosophy as one of . Attempt at a Scientific Explanation of the [Nietzsche et le cercle vicieux. English] Eternal Return 93 Nietzsche and the vicious circle / Pierre Klossowski ; The.
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Skip to main content. Log In Sign Up. Pierre Klossowski, Nietzsche and the Vicious Circle. Attempt at a Vicioue Explanation of the [Nietzsche et le cercle vicieux. The Consultation of the Paternal Shadow p. Nietzsche, Friedrich Wilhelm, Under nietzxche influence of Georges Bataille, Klossowski first began reading Nietzsche in’in competition with Kierkegaard7.
Since the publication, inof Living occurred in France around ,7 and it exerted a profound Currency, an essay on the economy and the affects, Klossowski influence on Deleuze and Guattari’s Anti-Oedipus and has devoted himself almost exclusively to painting.
Klossowski’s contribution was a paper out all these endeavours, Klossowski has remained almost entitled ‘Circulus vitiosus’, which analysed what he called the unclassifiable, singular.
Novelist, essayist, translator, artist, he ‘conspiracy’ complot of the eternal return. It was the last text categorically refuses the designation ‘philosopher’. The older brother in the English-speaking world. In the s he problematic thinkers who differ greatly from each other’.
In vciious entered a Dominican vations deserve comment here.
Nietzsche and the Vicious Circle, Klossowski, Smith
In ‘bottom’, ‘ground’, ‘depth’, ‘heart’, ‘background’ and so on, after having participated in the French Resistance, he and has been translated uniformly here as ‘depth’. Klossowslu returned to the lay life, married, and wrote a now-famous almost always uses it in the context of the expression le study of the Marquis de Sade entitled Sade M y Neighbor.
The term is a phantasm in a literary, pictorial, or plastic form that related to the French pulsion, which translates the Freudian simulates this invisible agitation of the soul. Nietzsche himself had recourse to a varied incommunicable and nonrepresentable: Nietzsche experienced at Sils-Maria in August ,and the 3 Klossowski’s use of the term ‘soul’ dme is in part various simulacra Nietzsche created to express them.
Klossowski frequently by the habitual usages of feeling and thought. In t h s sense, employs the French term tonalitk to describe these states of the the code of everyday signs, by making them intelligible, soul’s fluctuating intensities their diverse tones, timbres and necessarily inverts and falsifies the singularity of the soul’s amplitudes.
Since this use of the term is as unusual in French intensive movements: O n the other hand, Klossowski also speaks of a ‘science of 4 Phantasme ‘phantasm’ and simulacrum ‘simulacrum’ stereotypes’ in which the stereotype, by being ‘accentuated’ are perhaps the most important terms in Klossowski’s to the point of excess, can itself bring about a critique of its vocabulary.
The former comes from the Greek phantasia own gregarious interpretation of the phantasm: In Klossowski, the term ‘phantasm’ Klossowski’s own prose is an example of this latter ‘science refers to an obsessional image produced instinctively from of sterotypes’. By his own admission, it is written in a the life of the impulses. At the same time, however, it is also sprinkled with dissimulates itself through a network of concepts substance, minor grammatical improprieties and solecisms; certain of cause, identity, self, world, God that reduces the combat of Klossowski’s phrasings turn out to be fragments that are the impulses to silence.
While we have tried to follow Klossowski’s syntax The term ‘agent’, while it does not adequately render all these as closely as possible, it has been impossible to reproduce nuances, nonetheless has the advantage of connoting both many of his stylistic devices, and we have often elected to the colloquial and philosophical senses of suppdt.
Nietzsche and the Vicious Circle (Continuum Impacts) Pierre Klossowski: Continuum
The three choose intelligble English renderings, perhaps at the cost of instances, in Chapter 3, where Klossowslu uses the French sacrificing some of his stylistic effects. Klossowski often makes term agent ‘the agent of meaning’ are indicated clearly in use oftheprhent historique tense in the French, which we have the text.
Moi has generally been translated as ‘self; however, it is 6 We have translated the unusual but important term also the French translation of the Freudian ‘ego’, and we suppdt as ‘agent’. The word is derived from the Latin have adopted this translation in contexts such as Chapter 9 suppositurn, ‘that which is placed under’. In contemporary where Klossowski makes explicit reference to Freud. Their to the ‘henchmen’ of a tyrant or a tyrannical regime.
But generosity is gratefully acknowledged. Elisabeth Beauregard, Klossowski’s use of the term also refers back to a more distant Peter Canning, Christoph Cox, Michael Greco, Eleanor and technical phlosophical history. In scholastic philosophy, Kauhan, Tracy McNulty, Graham Parkes and Alan Schrift the Latin suppositurn was closely linked to the terms substantia provided welcome advice on various aspects of the transla- ‘substance’ or subjecturn ‘subject’.
In particular, it referred tion. Nietzscne consulted an earlier translation of Chapter 3 by Allen to a complete and individual subject that has its own S. Weiss, which appeared in The New Nietzsche: Contemporary existence, kpossowski heterogenous elements into a unique Styles oflnterpretation, ed.
Nietzsche was interrogating the near and distant future, a future that has now become our everyday reality – and he prelcted that this future would be convulsive, to the point where our own convulsions are caricatures of his thought. We will try to comprehend how Introduction and in what sense Nietzsche’s interrogation describes what we are now living through.
We must not overlook two essential points that have hitherto remained veiled, if not passed over in silence, in the study of his thought. The first is that, as Nietzsche’s thought unfolded, it abandoned the strictly speculative realm in order to adopt, if not simulate, the preliminary elements of a conspiracy.
It thereby made our own era the object of This is a book that will exhibit an unusual ignorance. How a tacit accusation. The indictment had been handed down by can we speak solely of ‘Nietzsche’s thought’ without taking the Marxist jietzsche, which had at least exposed the intention into account everything that has subsequently been said about of the conspiracy, since every individual thought of bourgeois it? Will we not thereby run the risk of following paths that orign necessarily reveals its complicity in a class ‘conspiracy’.
And will we the means of this class not only against his own class, but also not in this way reveal a negligence, a total lack of scruples against the existing forms of the human species as a whole. Because been written – in order to interpret, asso many signals, the Nietzsche’s thought meditated on a lived experience to flashes of summer lightning that a destiny continues to send the point where it became inverted into a systematic pre- our way from the horizon of our century?
Let us say to diminish the ‘responsibility of the thinker’, there is a that we have written a false study. Because we are reading tendency to grant it, as it were, ‘extenuating circumstances’ Nietzsche’s texts directly, because we are listening to him – which is worse than the Marxist indictment.
For what speak, can we perhaps make him speak to ‘us’? Can we do we want to extenuate? The fact that his thought revolved ourselves make use of the whisperings, the breathing, netzsche around delirium as its axis. Now early on, Nietzsche was bursts of anger and laughter in what may be the most apprehensive about this propensity in himself, and his every ingratiating – and also the most irritating – prose yet effort was lrected toward fighting the irresistible attraction written in the German language?
For those who klososwski hear that Chaos or, more precisely, the ‘chasm’ exerted on him it, the word of Nietzsche gains a power that is all the more – a hiatus which, starting in his childhood, he strove to fd explosive insofar as contemporary history, current events, in and cross over through his autobiography. Lucid thought, delirium and the conspiracy form an – Here is the last small fragment of the world where indissoluble whole in Nietzsche – an indissolubility that something new is produced, at least as far as vicioous human would become the criterion for discerning what is of eye is concerned.
In sum, here again it is a matter of a consequence or not.
This does not mean that, since it new chemical combination, which as yet has no parallel involved delirium, Nietzsche’s thought was ‘pathological’; in the becoming of the rather, crcle his thought was lucid to the extreme, it took on the appearance of a delirious interpretation – and A thought only rises by falling, it progresses only by regressing also required the entire experimental initiative of the modern – an inconceivable spiral, which to describe as ‘useless’ is world. It is modernity abd must now be charged with so repugnant to us that we are wary even of admitting that determining whether klossowaki initiative has failed or succeeded.
As for the remainder, we stature. Modem catastrophes are always confused – in the leave the descending movement of this spiralling thought more or less short term – with the ‘good news’ of a ‘false to those who specialize in the failures, the dregs, the waste prophet’.
Nietzsche and the Vicious Circle
There was a suspicion lurlung labour, hardly need to concern themselves with this tension silently in the writings of Nietzsche’s youth, which came to between lucidity and obscurity, except perhaps to note, on the fore in an increasingly virulent. What is lucid and what is unconscious To want to detect this accent in Nietzsche’s thought would in our thought and in our actions?
Either Nietzsche was intentionally made itself explicit in a form that could still be delirious from the outset in even wanting to attack these integrated into the speculative and historical discussions of authorities; or else he was clear-sighted in attacking the his time. Nietzsche’s thought thus followed, in an absolutely very notion of lucidity directly. Tlus is why, at every step, simultaneous manner, two divergent movements: This obstacle, whose muteness was experienced as intensity by competent institutional authorities the historians of and resistance, put the aim of teaching itself in question.
Now philosophybut also and above all by the psychiatrists, the the resistance of the mute obstacle was nothing other than the surveyors of the unconscious who, for this very reason, virtual reaction exerted by the authorities o f identity and reality. Nietzsche’s declarations transferred the on both sides, by science and its experimentations, which muteness of the mood onto thought, insofar as the mood sometimes separates and sometimes brings the two together, came up against the resistance of culture from without that thus displacing the boundaries and ‘adjusting’ the demarca- is, the speech of universities, scientists, authorities, political tions between the inside and the outside.
In identijjying himseEf with this mute obstacle of the mood in As long as Nietzsche respected these variously delimited order to think it, klossowskk Nietzsche’ destroyed not only spheres from the viewpoint of inquiry, his understandng his own identity but that of the authorities of speech.
As seemed to comply with two principles: His declarations were directed to an results of his research to others and the principle of identity outside that he had reduced to the silence of his own moods. The mute language for the teaching of reality was turned into the intensity of the soul’s tonahty could be sustained only as long movement of a declarative mood, and the contagious mood or as a resistance from the outside was still speaking: Nietzsche introduced into nor learnt.
The more culture accumulates, however, the teachlng what no authority responsible for the transmission of more it becomes enslaved to itself – and the more its knowledge philosophy had ever been advised klosaowski teach.
But obverse, the mute intensity of the tonality of the soul, grows. Nietzsche introduced it surreptitiously, his language on the The soul’s tonality catches the teacher by surprise, and finally contrary having pushed to an extreme severity the application breaks with klozsowski intention to teach: The tonality of the thus breaks forth at the moment it viciohs with the muteness soul, in making itself thought, was pursuing its own inquiry, of Nietzsche’s discourse.
It calculates so as not to have to speak, for fear of fding back into nothingness. Is the ‘philosopher’ still possible today? Is circke extent ofwhat is known too great?
Is it not unlikely that he will ever manage to embrace everything within his vision, all the less so the ccircle scrupulous he is? Would it not happen too late, when his nietzscbe time is past?
O r at the very least, when he is damaged, degraded, degenerated, so that his value judgement no longer means anything? In the opposite case, he will become a dilettante with a thousand antennae, having lost the great pathos, his respect for himself – the good, subtle conscience. Enough – he no longer either drects or commands. If he wanted to, he would have to become a great actor, a lund of Cagliostro philosopher.
What klossowskki a philosophical kllossowski mean for us today? Isn’t it almost a way of withdrawing? A kind of evasion? And for someone who lives that way, apart and in complete simplicity, is it likely that he has indicated the best path to follow for his own knowledge?
Would he not have had to experiment with a hundred different ways of living to be authorized to speak of the value of life? In short, we think it is necessary to have lived in a totally ‘antiphilosophical’ manner, according to hitherto received notions, and certainly not as a shy man of virtue – in order to judge the great problems from lived experiences.
The man with the greatest experiences, who condenses them into general conclusions: This then is the first characteristic: This is what is then called: