assemblage, becoming, code, differentiation, disorder, escape, grammar, heresy, language, Nietzsche, structure, virus


Hypermediation. What is a statement? But the problem is already determining the singular projection of the statement onto life: both to identify the variously formed matters contained within it, with each of their constituent speeds and trajectories; but also the strata which capture and isolate (or ramify and merge) these intensities through one another. A statement is attached to productive networks which run throughout society; it is an auto-projection of the truth of society onto itself, which is perhaps to say the power of the false characteristic of a time.

Power induces, but also overflows and overdetermines the statement. The formations of power are composed of segmented, modular processes resembling and indeed modeled on the ‘rational ordered liberty’ which statements engender. The  statement surveys power itself as the structuring concept for philosophy, science and politics. Yet the productive networks negotiate the statement via a complex assemblage of enunciations in an asignifying and seamless process to which no subject may be attributed. The revolutionary potential of a statement can never be said to have been completely annihilated. Furthermore, this constituent impossibility of attribution which characterizes the statement can also be seen in the way it forms a projection of the social landscape as if from any position whatsoever — or from no position at all.
culture, difference, God, grammar, human, labor, literature, Nietzsche, Politics, power, text, theory, will to power

The Power to Will: Nietzsche and Becoming Free

Reaching Out

The will to power is not essentially political; it aims beyond politics towards a more subtle possession. The will to power is articulated as a higher expression of the will to live, as opposed to the will to survive. It is the will to exercise power. Its primary function is to be functional, that is: dynamic, active and creative. This kind of willing indicates not a static ideal will rather an energetic, even libidinal force to overcome, to dominate one’s environment as well as to exploit and control others. Importantly, the will to power does not function as some kind of pure essence of vitality, even less an aesthetic ‘taste’ or ethical harmony.

Rather, it is struggle itself, the will to raise oneself up, out joyfully from nothingness, into higher and more rarefied regions of becoming. It is not a duty, but a desire to feel energy being actively employed; it is the surging of this power itself. It aims to transcend but is not itself therefore transcendent; rather, the will to power is material, and always more concrete, more real than we are comfortable admitting. The will to power is our desire to possess, to exploit, to dominate, to control. Hence the primary articulation of the will to power is as a singular thrust rather than a multiplicity of drives. Though clearly each will struggles against every other, ultimately every will struggles against itself, operates upon itself, upon its own form or nature in order to improve itself, to overcome.
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