apparatus of capture, culture, custom, decay, democracy, genealogy, image of thought, individual, instrumentality, Nietzsche, nomad, overman, Politics, power, religion, society, sovereignty, state, unground, universal, universal politics, utopia, war, war machine, warrior, Zarathustra

Nietzsche and the Capture and Domestication of Peoples

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“You shall obey—someone and for a long time: else you will perish and lose the last respect for yourself”—this appears to me to be the moral imperative of nature which, to be sure, is neither “categorical” as the old Kant would have it (hence the “else”) nor addressed to the individual (what do individuals matter to her?), but to peoples, races, ages, classes—but above all to the whole human animal, to man (Beyond Good and Evil, §188).

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anti-philosophy, atheism, badiou, Christianity, declaration, event, fidelity, Paul, universal politics

‘The Teacher of the Destruction of the Law:’ Introduction to Alain Badiou’s St. Paul

Badiou, Alain. Saint Paul: The Foundations of Universalism. Trans. Ray Brassier. Stanford: Stanford UP, 2003.

Badiou starts off his book with an interesting definition of the fable:

A ‘fable’ is that part of a narrative that, so far as we are concerned, fails to touch on any Real, unless it be by virtue of that invisible and indirectly accessible residue sticking to every obvious imaginary (4).

Thus Badiou asserts that Paul reduces the Christian narrative to the singular element of fabulation, “with the strength of one who knows that in holding fast to this point as real, one is unburdened of all the imaginary that surrounds it” (4-5).

This seems like a good way for Badiou to preclude any question of the supposed myths surrounding Christianity. Badiou is atheist, but in his reading of Paul he strictly excludes this from affecting his interpretation. In fact, one could say he suspends or brackets off this part of his perspective in order to forestall any skepticism that might encounter Paul along the way of his enunciation of the Christ event.

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democracy, justice, nationalism, Nietzsche, socialism, universal politics, utopia

Nietzsche’s Glance at the State: Socialism, Nationalism, Universalism

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In January of 1872, less than a year after Germany officially becomes a nation, Nietzsche gives a series of five lectures at the University of Basel on the future of our educational/cultural institutions. Six years later in section 8 of Human All Too Human we find Nietzsche discussing the future of political institutions and the fate of European nations. One of the questions that Nietzsche asks in his analysis of socialism, nationalism and democracy is whether or not these political orientations are strong enough for an affirmative investment in the development of cultural forces­, investments that one day will lead to institutions that address the true needs of all of humanity (476). Nietzsche always comments on different state organizations in terms of their speeds of evolution and lifespan.

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aesthetics, culture, Eternal Return, Human All Too Human, Nietzsche, religion, Science / Mathematics / Technology, universal politics

‘A Chain of Necessary Rings of Culture’: Nietzsche and the Ability of Science


In sections 4 and 5 of Human All Too Human, Nietzsche develops a non-linear train of thought that attempts to analyze and reconstruct the experiences and concepts of religion, art and science. There are developmental factors and connections among these three, for “art raises its head when religion relaxes its hold,” and the “scientific man is the further evolution of the artistic” (150; 223). Poets, for example, construct bridges to distant ages and dying religions, creating metaphysical alleviations that only serve to quell the truly revolutionary energy flowing beneath the surface of the social body (148). Continue reading

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culture, habit, history, institution, Nietzsche, pleasure, Serres, universal politics

Nietzsche’s Historical Chemistry and the International Scene


“Departure requires a rending that rips a part of the body from the part that still adheres to the shore where it was born, to the neighborhood of its kinfolk, to the house and the village with its customary inhabitants, to the culture of its language and to the rigidity of habit. Whoever does not get moving learns nothing, Yes, depart, divide yourself into parts. Your peers risk condemning you as a separated brother. You were unique and had a point of reference, you will become many, and sometimes incoherent, like the universe, which, it is said, exploded at the beginning in a big bang. Depart, and then everything begins, at least your explosion in worlds apart.” —Michel Serres, The Troubadour of Knowledge

From the start of Human All Too Human, Nietzsche sets up the task of burning the corpse of God and religion, along with its bastard son, metaphysics. To do this, Nietzsche not only raises the challenge to philosophy to become thoroughly historical and historicizing, but also challenges science to develop “a chemistry of the moral, religious and aesthetic conceptions and sensations, likewise of all the agitations we experience within ourselves in cultural and social intercourse, and indeed even when we are alone” (12). This chemistry and history would be directed especially toward the way in which the reason and imagination function together to produce metaphysical images that overcode the natural world. In other words, Nietzsche argues that because we impose moral, aesthetic and religious demands on the world, we have recreated it in light of these demands—this happens insofar as “it is the human intellect that has made appearance appear and transported its erroneous basic conceptions into things” (20).

This not only applies for these three specific overcodings. Even mathematics produces metaphysical illusions insofar as number imposes a false unity with arbitrary units of measure; however, it is only because these units are imposed with constancy that pure multiplicity can be subsumed under a number or set as a unity and still retain any utility. An example of an illusory unity is custom, defined as “the union of the pleasant and the useful” (52). This plurality exists as a unity insofar as custom is grounded in habit, which produces pleasant sensations because they integrate us within a collective. Custom takes on its power through the investments and productions of herd pleasure. It acts as a sort of arbitrary unifier—it forms a set of the multiple ways in which the social field produces a rhythm that corresponds with habits that legitimate themselves as useful. However, we can unfold or disentangle utility and any criteria relating to pleasure if we are able to create truly vital thought experiments that construct new ways of grouping together different values of the useful and pleasurable—maybe to the detriment of one or the other for the developing cultural forms that this sort of experimentation may produce. The question of the chemistry of social groups would consequently be concerned with the large molar aggregates of custom (representation) and the selection of the molecular flows of pleasure and utility that (de)compose custom and culture at large.

This is one path for this potential chemistry, but it is insufficient by itself because it presupposes a macropolitical view of situations and thus already relates our criteria to a pre-existing social body already pervaded with a dominant culture. On the micropolitical level, we could ask how to create along with this chemistry a physics of mortal and transient customs. Nietzsche sets this task for the free spirits to come so that they may continue the process of the auto-liberation of thought. As he reminds us, “The less men are bound by tradition, the greater is the fermentation of motivations within them, and the greater in consequence their outward restlessness, their mingling together with one another, the polyphony of their endeavours” (24). Nietzsche believes that to create this polyphony, we will have to move “beyond the self-enclosed original national cultures” (24). Nietzsche proposes a historicizing philosophy linked to the natural sciences that can analyze standards for a generic culture, along with the political situations that they entail, and that can act as a constructive milieu for thought. In fact, he challenges us to discover “knowledge of the preconditions of culture as a scientific standard for ecumenical goals. Herein lies the tremendous task facing the great spirits of the coming century” (25). Ecumenical has (at least) two significant meanings here: general and universal on the one hand, mixed and motley on the other. With this we can tease out a physics along with this socio-historical chemistry. For if we couple Nietzsche’s proposal for a chemistry of aesthetic, religious and moral concepts and sensations with his injunction to discover the preconditions of culture from a universal point of view, then we start to connect a series of thoughts that point toward a social science that can address the question of generic and universal cultural construction that grounds itself in a physics of the interaction between molecular beliefs and desires (affects) and the corresponding cultural formations (custom) that result from the bindings of the former to a metaphysical image. The historicizing process, then, must deal with the evolution of habit and the institutions of the state that stratify custom within the social field.

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