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Summary
This series of three commentaries considers the works of Nietzsche,
Deleuze and Derrida as champions of the typically postmodern hegemonic
principle of text as opposed to both the typically modern hegemonic principle
of man and the typically premodern hegemonic principle of God. This work
thus assumes that the hegemonic principles that govern the history of discourse
have been those of God, man and text that respectively correlate to the
premodern, modern and postmodern.1 However, Nietzsche, Deleuze and
Derrida are responsible for variously different theses of such postmodern text.
Arguably, Nietzsche is responsible for a thesis of its monstrous birth, Deleuze
is responsible for a thesis of its sustainable life and Derrida is responsible for a
thesis of its unsustainable death.
Of course, use of the term man is controversial. Nonetheless, the history of patriarchy is
recognised by both men and women and this work neither affirms nor denies either the
legitimacy or illegitimacy of patriarchal history. Additionally, this work does not assume the
historical matriarchy of ancient chthonic religions as either dominant or feminine enough to
justifiably render a historically hegemonic principle of woman. Rather, such a case, as religiously
theistic, would aptly be classified as evidence for the hegemonic principle of God. Indeed,
woman has never constituted such a hegemonic principle but has always been historically
dominated by either God, man or text. Again, this work does not comment about either the
legitimacy or the illegitimacy of such a history, but merely considers such history factual. Thus
use of the term man to signify one such hegemonic principle is perhaps justified.
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Indeed, such a world is not monistic but pluralistic. It is transformed with every
mutation of cognitive interpretations by each being of that world, for such
beings are none other than dynamic mutations of textual signs that constitute
cognitive interpretations.14
Third Premise: Yet [i]n a world of becoming as such, in which every being
is a conditional product of flux, the assumption of the unconditional as
either man or God can only be error,15 for there is only the textual world as a
milieu in which everything exerts an influence over and against everything else
Nietzsche (2003, p. 34), Notebook 38, June July 1885, Fragment 1. Confer Nietzsche (2003, pp.
4-5, 9-10), Notebook 34, April June 1885, Fragments 54-55, 131. Nietzsche occasionally writes as
though there is one true extra-cognitive world. However, this is perhaps merely a faon de parler.
Nietzsche otherwise emphatically writes as though there are only many false intra-cognitive
worlds. See Nietzsches (2003, pp. 14-15) statements in Notebook 34, April June 1885 of
Fragments 230 and 247 that there is no truth and a beings world is the illusory product of that
beings valuations.
8 Nietzsche (2003, p. 139), Notebook 7, End of 1886 Spring 1887, Fragment 60. Confer Nietzsche
(2003, p. 63), Notebook 1, Autumn 1885 Spring 1886, Fragment 115.
9 Nietzsche (2003, p. 63), Notebook 1, Autumn 1885 Spring 1886, Fragment 120.
10 Nietzsche (2003, p. 139), Notebook 7, End of 1886 Spring 1887, Fragment 60.
11 Nietzsche (2003, p. 38), Notebook 38, June July 1885, Fragment 10.
12 Nietzsche (2003, pp. 9-10), Notebook 34, April June 1885, Fragment 131.
13 Nietzsche (2003, pp. 38-39), Notebook 38, June July 1885, Fragment 12.
14 Confer Nietzsche (2003, pp. 14-15, 25, 29-30, 49) in: Notebook 34, April June 1885, Fragment
247; Notebook 36, June July 1885, Fragment 20; Notebook 37, June July 1885, Fragment 4; and,
Notebook 41, August September 1885, Fragment 11.
15 Nietzsche (2003, pp. 21, 25-26), Notebook 35, May July 1885, Fragment 51 and Notebook 36,
June July 1885, Fragment 23.
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Nietzsche (2003, pp. 1, 36-37, 41, 46-47), Notebook 34, April June 1885, Fragment 12, Notebook
38, June July 1885, Fragment 8, Notebook 39, August September 1885, Fragment 17 and Notebook
40, August September 1885, Fragments 61, 69.
17 Nietzsche (2003, pp. 20-21), Notebook 35, May July 1885, Fragment 35.
18 Nietzsche (2003, pp. 2-3), Notebook 34, April June 1885, Fragment 46.
19 Nietzsche (2003, pp. 45-46), Notebook 40, August September 1885, Fragments 38, 42.
20 Nietzsche (2003, p. 119), Notebook 5, Summer 1886 Autumn 1887, Fragment 71. Nietzsche
thus suspiciously privileges his own interpretations and valuations even though they were
produced by a chaotic play of texts that drove him to such conclusions and thus prevent his
consideration of any other interpretations and valuations.
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without organs that flow as per the process of [their] becoming.27 [P]arts
are the basic constituents of machines, rhizomes and chaos by which becoming
proceeds.28 [D]esire is the force of becoming that drives parts, machines,
rhizomes and chaos.29 Thus the world is a pure becoming without measure, a
veritable becoming-mad, which never rests.30
Second Premise: Such a molecular world of pure becoming blurs the molar
identities of both God and man.31 The world as such is God insofar as the
energy that sweeps through it[s parts] is divine.32 The world as such is man
insofar there is only a process that produces the one within the other such
that both are the same and no longer have any difference.33
Third Premise: Yet Deleuze admits that believing in this world becomes our
most difficult task,34 for he considers the world as artificial insofar as
supposition of its reality inevitably amounts to a psychic ideality.35 Thus
Deleuze states that there is nothing to see behind the curtain [of text],36 for
the world as text is a network of signs that refer only to other signs ad
infinitum37 and which has as such signified long before we perceptive
assemblages of such a world came to be.38
Fourth Premise: Despite the textual world thus rather explicitly established,
Deleuze rather implicitly discussed that which he referred to as A LIFE of
complete power, complete bliss.39 Yet this lan vital is not a heterogeneous
multiplicity but a homogeneous singularity,40 precisely because such
conservation of the one is required for a sustained liberation of the profoundly
Consider Deleuze and Guattaris (2004a, pp. 1-54) discussion of machines as the topic of the
first chapter of Anti-Oedipus.
(AO 1-54) Deleuze and Guattari (1994, p. 112).
28 Deleuze and Guattari (2004a, pp. 28, 34; 2004b, p. 375).
29 Deleuze and Guattari (2004a, pp. 6, 29, 32; 2004b, p. 25).
30 Deleuze (2004, p. 3).
31 Deleuze (2004, pp. 5, 21).
32 Deleuze and Guattari (2004a, p. 14). This Spinozan theme is reified by Deleuze and Guattaris
(1994, p. 60) rather hyperbolic claim that Spinoza is the Christ of philosophers and that the
greatest philosophers are hardly more than [his] apostles.
33 Deleuze and Guattari (2004a, pp. 2, 4-5). See Deleuzes (2004, p. 21) statement that the
classical man who says I, was guaranteed only by the permanence of [the classical] God. A
stable man is impossible sans a stable God.
34 Deleuze and Guattari (1994, pp. 74-75).
35 Deleuze and Guattari (2004a, pp. 27, 35, 37). Thus Deleuze and Guattari (2004a, p. 5) state that
schizophrenia is the universe. Schizophrenia is a derivative of the Greek skhizein (i.e. split) and
phren (i.e. mind). As such, this statement is rendered sensible if Deleuze and Guattari consider the
real physical world as an ideal psychical textual structure of signs.
36 Deleuze (2004, p. 12).
37 Deleuze and Guattari (2004b, p. 124).
38 Deleuze (2004, p. 58) affirmatively quotes this statement by Levi-Strauss.
39 Deleuze (2001, p. 27).
40 Deleuze (2001, p. 29).
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schizoid many.41 Sans such a conservative one, the many would decompose,
disconnect and deconstruct into fragmentary signs ad infinitum.42
Deleuzes statement that [d]epth is no longer a compliment is thus
profoundly significant.43 It suggests a distaste for the authoritarian organisation
of both God and man as the one and a taste for the antiauthoritatian
disorganisation of text as the many. However, Deleuze recognises that text
sans both man and God is unsustainable. Yet while Deleuzes solution is the
proposition of an lan vital as a transcendental field that is supposedly
indistinguishable to a pure plane of immanence,44 it is clear that this is a
blatant parasitism of the transcendence of both God and man to authoritatively
organise the otherwise antiauthoritative disorganisational immanence of text for
the sake of its sustainability.
41
Deleuze (2001, pp. 28, 30) and Deleuze and Guattari (2004a, p. 20).
Confer Deleuze and Guattari (2004a, p. 6; 2004b, pp. 7-8) for the fragmentary world. Consider
Deleuze and Guattaris (2004b, p. 27) nave statement of it not being a question of one or
multiple, but multiplicities!
43 Deleuze (2004, p. 12).
44 Deleuze (2001, pp. 26-28).
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Indeed, Derrida stated that the entire history of the linguistically discursive
structure of text as such is governed by a series of substitutions of center for
center, as a linked chain of determinations of the center, which is to claim that
the centre determines its own substitutional supplementarity.54
Third Premise: Derrida recognised both God and man as the first and
second major historical centres, respectively.55 However, Derrida argued for the
rejection of both God and man as such due to their position of transcendent
absence to the textual world they supposedly governed.56 Indeed, since there is
assumedly nothing other than the textual world, for Derrida both God and
man as transcendent centres are either outside text as other than text
perpetually there where [they are] not there or inside text as none other than
text perpetually in a state of self-deconstruction. As such, neither God nor
man is able to either permit or restrict the play of text.57
Fourth Premise: Derrida thus argued for the adoption of the milieu of text as
its own centre due to its inevitable position of immanent presence to itself.58
Wherever and whenever it is, it is only ever present to itself. However, this
consequently uncontrolled play is the very disruption of [its own] presence,
which all of it itself is. Thus such disruption renders it unsustainable.59
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- The Rise and Fall of Text [B]ecause there is no [] locus of truth outside the field, no absolute
and ahistorical overhang [] the field [is] necessarily subject to
multiplicity and heterogeneity.60
Thus Derrida stated that [i]t is not I who deconstruct; rather, something I call
deconstruction happens to the [] world as a sort a great earthquake []
which nothing can calm but by which everything is subject to fission.61
Hence, Derrida refers to text as a monstrosity of self-deconstruction that
relentlessly progresses towards its death.62 Indeed, Derridas project was a
protest against the system of text63 driven by the prediction that properly
pure immanence as such is a death sentence.64
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