No More Learning

Our reading of Nietzsche's book on tragedy leads to a sort of guideline for Diony- sian learning, a term for which one could also say "therapeutics," "psycho- nautics," or ? ? yes, even "politics," insofar as one understands the expression in accordance with the concept of night elucidated earlier. Diony- sian learning intends the flaring of insight to the point of danger, to a knowledge at the razor's edge: it characterizes thought on that stage from which there is no running away, because it is reality itself. Life is the trap that is a stage, and the stage that is a trap.
It is precisely within Dionysian learning, however, that Apollonian safety measures are necessary. The dramatic impulses of the actors may not be trans- lated directly from the aesthetic (realm) to the political; Walter Benjamin's warn- ings on this point are still valid today. They must first be subjected to an Apol- lonian intervention that regulates the political ecology of suffering. Under today's conditions, a political act would have to slip all too rapidly from impulsiveness into fascism.
90 ? PAIN AND JUSTICE
Let me put it this way: during the plunge from the body of the mother into late capitalism, the pain of individuation accumulates for which late capitalism as such cannot be held ? close this reflex may be and as nu- merous as the discourses may be that tell us, in the course of the instinctive search for the guilty party, where he can be found. To process this pain, which belongs not to the realm of social information but rather to the cycle of a subpolitical level, a self-aware antipolitical therapeutics is required ? to de- politicize individuals, but to deneuroticize politics, to protect the political from psychodynamic movements and Dionysian short ? By therapeutics I mean, of course, not only the operation of psychologizing subcultures, but all
rites, and games that contribute to the pleasure/pain ecology of social paths of conscious life and all lines of psychonautics. If mythological, poetic, shamanistic, and neoreligious lines now increasingly appear among
these, this does not indicate ? least from a functional viewpoint ? insult to the modern by a new irrationalism, but instead speaks to a well-meaning release of politics from the suspicion that it could be immediately responsible for the
and the sufferings caused by individuation in individual lives.
Within the new multiplicity of psychonautics, a mature sense of the distribu- tion of responsibilities is revealed. One's misery thus consists not so much in one's sufferings as in the inability to be responsible for ? inability to want to be responsible for them. The will to accept one's own responsibility -- which is, as it were, the psychonautical variant of the amor ? nei- ther narcissistic hubris nor fatalistic ? but rather the courage and the composure to accept one's own life in all its reality and potentiality. He who wants to be responsible for himself stops searching for guilty parties: he ceases to live theoretically and to constitute himself on missing origins and supposed causes. Through the drama, he himself becomes the hero of ? pa- tient of truth. If enlightenment is carried out in this sense, it lea'ds to a Dionysian autonomy: this is as far removed from the autonomy of the subject of idealistic modernity as the embodied existence is from the illusion of "overcoming" ex-
The Dionysian therapeutics that has been spreading from European soil into the planetary standard for two hundred years contains the most pointed challenge to the dominant forms of pseudoenlightenment, which is continually searching for causes and other "guilty parties" in order to finally establish itself, driven by the dream of becoming a subject or a god, as ideal successor in the place of the guilty. Who can wonder that, in the course of this pseudoenlightenment, the ac- count books of suffering of humankind and nature are bulging to the point of
He who senses the ruinous element in this uncontrolled pseudoenlightenment will recognize that Nietzsche ? spite of his unpredictable deviations and his
? ? ? ? ? ? ? PAIN AND JUSTICE ? 91
malevolent tones ? not preach a counterenlightenment; to a much greater degree he, like no one else among the greater figures of modernity, set about to understand the concept of enlightenment as adventurous thinking to the very limits of pain. Almost one hundred years after the onset of his illness, Nietzsche can finally be read as he deserves to be: as one of those who, because of a Diony- sian consciousness, raise their voices against the universal conspiracy of active indolence so that they can report to us on the loneliness and the "heavy, heavy happiness" of the unloved animal who says " I . " Even he, together with his hopeless hardness and his sad battle of separation, can be read as someone in whom the tender empire of the body wanted to learn to speak once again. With his pathos of integrity, his feeling for ? and his intellectual ? he is not so far from the "reciprocal ? ? take up ? ? beautiful formulation ? which those who were born later are able, with a little com- municative luck, to give their existence a better turn. It remains futile to ask what would have become of Nietzsche if he had unraveled the thread of Ariadne that led to her, the mistress of the ? His stage was from the very beginning constructed as a labyrinth, from which there was no escape to another. In his dra- matic coming out of himself before the eyes of everyone and no one, however, he burrowed through, turned around, pushed to the pinnacle, and brought to an end an entire system of values, an entire civilization, an entire era. Those who live after him have an easier time of it. He has warned them of the three unforgivable original sins of consciousness: idealism, moralism, and
But nothing in Nietzsche's writing can have as great a continuing effect as his own refutation of his theory of the will to power. His whole life contradicts it and testifies to a stimulating fragility that is turned toward us like the hardly disguised interior of the terrible truth. Wherever he is wounded, endangered, and ingenu- ous, it is there that he is still among us; wherever his icy abundance buries him alive, it is there that he anticipates the fate of all later individualisms. Wherever he walks with transparent optimism over abysses, it is there that he demonstrates what it means today to be contemporary. And wherever he affirms the course of the world that is crushing him to death so that he can thus create a space for his self-affirmation, it is there that he is a witness to the happiness of those who are without hope.
? r
? Notes
? citations from The Birth of Tragedy ? are taken from Walter ? standard translation (The Birth of ? and the Case of Wagner, translated and with commentary by Walter
[New York: Vintage Press, ? Wherever possible, quotations from other works by Nietzsche are taken from known translations, for which bibliographic information is included. Translated quo- tations that include only a reference to the German edition and are not cited in the notes are my
1. Centauric Literature
Letter from ? translated and quoted by Walter Kaufmann in his introduction to The Por- Nietzsche (New York: Viking Press. ? pp. 7-8. Notes for all subsequent quotations from
this volume will give the title of Nietzsche's text, PN, and pertinent page numbers.
2. "Homer's Contest," PN, p. 37.
3. Letter to Erwin Rohde, in Nietzsche: A Self-Portrait from His Letters, ed. and trans. Peter Fuss
and Henry Shapiro (Cambridge, Mass. : Harvard University Press, 1971), p. 10.
2. The Philology of Existence, the Dramaturgy of Force
"Gradually, it has become clear to me what every great philosophy so far has been: namely, the personal confession of its author and a kind of involuntary and unconscious ? Beyond Good and Evil, trans. Walter Kaufmann (New York: Vintage Books, 1966). p. 13.
2. This is not a simple "violation of self," as the psychologizing subjectivism of a popular critical mode of thinking would have it. It is at best an active acceptance of a "thrownness"
into a state of ? ? With this, something is being outlined that belongs characteristically to the psycho-ontologicial phenomenon of masculinity. A very stimulating work on this theme is ? Schulte's ? ? euch
Nietzsches ? der ? ? des ? (Frankfurt/Paris: ? 1982). 3. The following comment betrays the extent to which Nietzsche consciously dealt with the his-
? ? ? ? ? ? ? ? ? 95
? ? 96 NOTES
parallelism between Wagnerian modernity and Dionysian antiquity: "For me, the phenomenon of Wagner viewed in the flesh initially negatively illustrated the fact that we have up to now not yet understood the Greek world and, vice versa, that it is therein that we will ? the only analogies to our phenomenon of Wagner" ? Gesamtausgo. be Werke, ed. Giorgio Colli and Mazzino ? [Berlin: W. de Gruyter, ? 9, p. 232. Hereafter cited as Werke. )
4. I combine this statement with a question mark behind ? thesis, in accordance with which the postmodern condition is characterized by a radical loss of belief in all historical narratives," i. e. , all philosophies of history. But what if the philosophy of history possessed
at least no apparent -- narrative form? Perhaps history is not an epic phenomenon, but rather a the- atrical one, comparable not to the novel but to the commedia ? in which the plot is carried along from scene to scene thanks to the improvisational powers of an ensemble of actors. If this were true, the usual polemic against any sort of historical-philosophical tension would be reduced to the level of a battle with critical windmills.
? ? ? ? ? ? 5. Lou Andreas-Salome places my opinion,
self at the center of her psychological portrait of Friedrich
6. Manfred Frank, Der kommende Gott: Vorlesungen 1982).
impulse toward release from the
in seinen Werken.
die Neue (Frankfurt:
? ? ? ? ? 7. Here 1 mean the languages/voices of a secular inwardness that was cultivated from the eigh- teenth through the twentieth ? symbolic space that extends from The Magic Flute to The Magic Mountain.
8. A twofold cultural defense mechanism can be perceived in Nietzsche"s Dionysian discourse. Specifically, the romantic aesthetic of genius and the psychology of an inner duality symbolically conceal an actual state of psychic disruption. In general, the establishment of the symbolic register regulates the real unchaining of Dionysian forces in a manner that is culturally acceptable. Only through this powerful symbolic guarding are the ? processes of emergence and release from inhibitions in their entirety possible, processes that characterize the modern psychologies. Since the eighteenth century, an enormous thrust toward the breaking down of barriers, toward loosening and unchaining, has been set in motion within the bourgeois revolution in ? under the protection of new, intensive, civilizing defense thrust whose unfolding we cur- rently discuss under the misleading rubric of postmodernism.
9. "The ? ? ? votary of Dionysus is understood only by his peers. With what astonishment must the Apollonian Greek have beheld ? With an astonishment that was all the greater the more it was mingled with the shuddering suspicion that all this was actually not so very alien to him after all, in fact, that it was only his Apollonian consciousness which, like a veil, hid his Dionysian world from his vision" (BT, p. 67).
10. At the end of Chapter 4 I will make several observations on the incarnation/psychosis prob- lematic in Nietzsche's "endgame. "
3. Cave ? or, Danger, Terrible Truth!
seems at present inevitable that, when we turn away from the vocabulary of the old Euro- pean metaphysics, we ? back on concepts whose awkwardly physicalistic or old-fashioned undertones will elude no one. That will happen ? faute de ? as well ? the assumption that
? ? ? ? ? it might be possible to use old and
thinking through a surplus of
of the old physicalistic concepts of energy,
the intellectual side of metaphysical dualism in a material, process-related and textual ? that
stricto unsuitable words in a new way. It comes down to and information-related instances within the context of now including what has traditionally belonged on
? ? ? ? ? ? 2. Nietzsche, Kritische ? ed. Giorgio Colli and Mazzino Montinari (Berlin: W. de Gruyter, ? 6, p. 323. Hereafter cited as
? ? ?
NOTES 97
There are within the psyche processes that are blatantly analogous to those that are involved in the accumulation of ? not just in a metaphorical sense. Producing subjects have to a great extent been organized in the form of subjective capital or learning ? machinery; subjective cap- italism is the psychic reality of intellectual subcultures. Perhaps this is the source of the desolate lack of solidarity perceived by those who try to communicate with the intellectual public in a language that remains ? in the face of the compulsions toward accumulation and self-armament character- istic of combative and ? intellects.
4. This is true at least for the public, didactic, and rhetorical aspect of his reflection. In his inti- mate observations, however, Nietzsche saw through the "will to power" as the manifestation of an esoteric comedy of subjectivity.
5. Hans Ebeling offers a reflection on occasional motives in a weakened theory of subjectivity in his study, ? ? ? ? ? ? 1983).
4. Dionysus Meets Diogenes; or, The Adventures of the Embodied Intellect
Sloterdijk's text here reads auf der Suche nach the title of the German translation of Proust's ? la recherche perdu is Auf der Suche nach der verlorenen Zeit. This would translate into English as "The Search for Lost Time," a more accurate equivalent of the French than Remembrance of Things
2. We should not overlook the fact that, during the initial phase of ? structural scholar- the Pythagoreans -- a conscious awareness of the necessary intersection between abstrac- tion and ecstasy, theory and celebration (Festlichkeit), and mathematics and enthusiasm was still
dominant, an awareness that resounds in authentic Platonisms and in an erotics of knowledge. Nietzsche recounts the matter as follows: "The severest ? that can be leveled against Socrates was made by a dream image. As he told his friends in prison, Socrates was visited repeatedly by the same dream, which always relayed the same message: ? make ? But to his last days Socrates had contented himself with the opinion that philosophy was the highest form of music. Finally he realized while in prison, in order to unburden his conscience, that he had to make a music as well. He actually set several prosaic fables that he knew to music, but 1 still do
not believe he reconciled the muses with these metric exercises" (Socrates ? die ? KSA, p. 544).
4. Even as profound a student of Nietzsche as Giorgio Colli was disinclined to follow up on Nietzsche's "kynical" discovery. Colli was not prepared to understand the difference between cyni- cism as the infamy of the powerful and "kynicism" as the nobility (noblesse) of the powerless. For this reason he saw only the suspect satisfaction of the cynic at the collapse of the great men of whom he believed a priori that they were good for nothing. Colli correctly observed that "this was not Nietzsche's nature. " He then incorrectly added the following: "It is therefore surprising to hear of him in Ecce Homo that he has here and there attained in his books the highest thing that can be achieved on ? ? (Nach Nietzsche ? ? 1983], p. 70). Here we can see the result of a minor inattention on the part of the ? always wrote ? -- along with the indifference of the Italian language to the distinction between "kynicism" and cynicism. ? surprise would be quickly dispelled if he were to place Nietzsche's literalization of philosophy into the proper context with the "cynical" form of speaking the truth. The editor should not forget Nietzsche's statement that "great subjects demand that one either keep silent about them or speak of them in great terms; by great I mean with
p. 535).
5. See Syllogismen der Bitterkeit (Frankfurt: Suhrkamp, 1969), p. 32.
6. See Nietzsche's posthumous aphorism in the sketch, From the War Academy ofLife: "Those who are deeply wounded possess an Olympic laughter; one has only what one needs" ? 13, p. 531). More pointedly: "At that time I learned to give myself to art cheerfully, objectively, with cu- riosity, above all with health and ? for a sick person, it seems to me, this is his
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 98 NOTES
A more perceptive and sympathetic eye will not miss what perhaps constitutes the
? ? ? appeal of these and lacking"
See note
8. PN, p. 229. 9. PN, p. 332.
a suffering and lacking person is speaking as if he were not suffering 2, p. 374).
Chapter
? ? ? ? 10. Nietzsche, The Gay Science, translated and with commentary by Walter Kaufmann (New York: Random House, 1974), p. 280.
Jacques ? comments at one point that "Nietzsche is the thinker of pregnancy" (Spurs: Nietzsche's Style, trans. Barbara Harlow (Chicago: University of Chicago Press, ? p. 65). I be- lieve Nietzsche is something other than this, but something that is related to this idea nonetheless: the thinker of incarnation. Or, to be more precise, of the subversion of incarnation. Nietzsche's immo- ralism, in my opinion, is based not so much on a derestraining of the subject, because Nietzsche at no point underestimates the positive function of restraint as a means for providing intensification. To think incarnation means to expose violation ? The subversion of incarnation, there- fore, refers not to a fascism of ? of restraint but, on the contrary, to a liberating game with the violent past. Nietzsche's "pregnancies" would thus be attempts to give life out of violation. The philosopher as a Kleistian Marquise of O? But this would also mean giving birth to centaurs.
12. Nietzsche very astutely made the point that the Dionysian vision, which is comparable to unlimited pain, becomes unbearable: "Five, six seconds and no more: then you suddenly feel the presence of eternal harmony. Man can, within his mortal frame, not endure it: he must either phys- ically transform himself or die. It is a clear and indisputable feeling ? if ? were to last longer, the soul could not endure it; it would have to dissolve. In these ? seconds I would live the whole of human existence, I would give my whole life for it, the price would not be too great. In order to endure it any longer, one would have to transform oneself physically" (KSA, 13, p. 145).
13. PN, p. 189.
14. A reference to the onset of Nietzsche's madness. In January of ? Nietzsche saw a
man flogging a horse on the street in Turin. He threw his arms around the neck of the animal, col- lapsed, and remained insane until his death on August 25,
15. Nietzsche wrote the following to Brandes on November 20, 1888, pertaining to his biography: "I have now narrated myself with a cynicism which will become world historical
The book is called Ecce Homo and is an attempted assassination without the respect for the crucified one: it ends with thunder and lightning against everything that is Christian or infected with Christianity" (KSA, 15, p. 185).
16. See Nietzsche's letter to Jacob ? after he had gone mad, which begins with the words, "In the end I would much rather be a Basel professor than God" ? p. 685).
17. Cf. the following verse from "On the Poverty of the Richest One" from the last Dionysus dithyramb:
Woe to you, Zarathustra! You look like someone
Who has swallowed gold: Someone will slit your belly
Be clever, you rich
Make a present of it to yourself ? O
5. Pain and Justice
The Grundgesetz is the provisory constitution of the Federal Republic of
? ? ? ? ? ? ? ? ? ? ? ? NOTES 99
2. This thesis is, of course, overdrawn: one could speak here of the many voices of romantic protest that had already referred early on to a precarious affiliation between outer exoneration and an inner brutalization. The labor movement also represents a protest against the shifting of the burden from the old rural ? to modern proletarian misery.
3. For a definition of this term, see my Critique of Cynical Reason, trans. Michael Eldred (Min- neapolis: University of Minnesota Press, ? p. 460: "Algodicy means a metaphysical interpreta- tion of pain that gives it meaning. In modernity it takes the place of theodicy, as its converse. In the latter, it was asked, How are evil, pain, suffering and injustice to be reconciled with the existence of God? If there is no God and no higher meaning, how can we still bear the pain? The function of politics as a substitute theology immediately becomes
4. From this point it is only one step further to a critique of cynical reason, ? to a ? that elaborates on the concept of cynicism as the central category for the contemplation of culture and universal values in the post-Nietzschean situation.
5. Giorgio Colli, in his aphoristic meditations on the situation of the Western intellect "after Nietzsche," has brilliantly formulated this breakthrough by means of modern objectivist subjectiv- ism. In a comment under the heading "The Other Dionysus," he says: "The symbol of the mirror, which attributes the Orphic tradition to Dionysus, lends the deity a metaphysical significance Nietz- sche was not able to ? Whenever the deity observes himself in the mirror, he sees the world as his own image. The world is thus a vision, and its nature is merely perception. The relationship between Dionysus and the world is that between the unspeakable godly life and its reflection. This does not offer the reflection of his face, but rather an unending multitude of creatures and celestial bodies, a monstrous stream of forms and colors ? of this is reduced to a reflection, to an image in the mirror. God does not create the world; the world is the god himself as phenomenon. That which we consider ? the world around us, is the form in which Dionysus observes himself, expresses himself to himself. The Orphic symbol pushes the Western dichotomy between immanence and tran- scendence, a subject on which philosophers have wasted a lot of ink, into the realm of the ridiculous. There are not two things, about which one has to find out whether they are separate or unified; rather, there is only one thing, the god, and we are his hallucinations. Nietzsche approaches this version in The Birth of Tragedy, even if he does so with an excess of Schopenhauerian coloration; later a stub- born determination dims the immanence of his perspicacity" (Nach Nietzsche
pp. 208-9). But does this dimming really occur? One would have to take into consideration this aphorism from Beyond Good and Evil: "Around the hero everything turns into a tragedy; around the demigod, into a satyr play; and around ? Perhaps into ? (trans. Kaufmann [New York: Vintage, ? p. 150). I am not sure whether Nietzsche intended to reproach imma- nence with a stubborn determination. It seems to me that his anti-Platonic demeanor and his decla- ration of war against the beyond can be understood ? a martial accompaniment to the "great operation": the introversion of metaphysics. See also Chapter 4 of this essay.
6. See Martin Heidegger's Nietzsche (Pfullingen: Neske, 1961), vol. ? pp. 639ff.