September 18, 2011 § 9 Comments
Deleuze and Nietzsche on Death Mountain
The following dream report is a fictional account of the 20th century philosopher Gilles Deleuze. The dream is narrated by Deleuze and is concerning the 19th century philosopher Friedrich Nietzsche. It is well known that Deleuze wrote extensively about other philosophers: Spinoza, Hume, Bergson, Leibniz, and of course Nietzsche. Deleuze was famously contra Hegel, so his exploration of other thinkers noticeably positioned his thought far away from the absolutions of Hegel. This moving away from Hegel for Deleuze, is detectible with Nietzsche’s death of god. The death of god began to alleviate the philosophical need to ‘bring it all together.’ Philosophy was taking this radical turn with Nietzsche, to then be steadfastly affirmed with Deleuze. Importantly, Nietzsche’s ideas on force and forces (the will to power) are fundamental to his notion of affirmation. Affirmation is a life force, whereas ressentiment (reactionary force) is life-denying. This is what the dream transformations are all about. The reason a dream report is used here as a backdrop, is to reference the creative side of philosophy that both thinkers continually ascribed to. This creative force is to be countered by the notion that philosophy need only to be preoccupied with defining truth, bringing things together, or unifying a systematic way of thought. All of that was Hegel’s job, as it was Plato’s work too. When we actually read Deleuze and find the words: affirmation, difference, and multiplicity, these (with many others) all stem from his close re-reading of Nietzsche. Nietzsche offered a way out of the old ways and Deleuze takes this seriously enough to be heavily influenced by his self appointed teacher/s. With this said, bear in mind that Deleuze’s way of implementing ideas still follows a great tradition in philosophy, which is to return those who have come before us. Yet, this is a radical return to find the new in the ideas of the old. It is a way of passing through knowledge to find less of an identity and more of what is unfamiliar, thus creating another frontier for anyone to look for an alternate way of seeing things—over and over, never to be the same again. —Aurelio Madrid
These days working in Vincennes exhaust me like a sedative taken when one cannot sleep, and precious sleep itself becomes work to find fresh again. The last few weeks have seen me becoming listless enough to begrudge what I can’t have. All this has been reminding me of what’ll never be the same and is always lost. To be sure, we share in what’s gone. The best of these dark days have been sleep worthy. I’ve been dreaming again, entering that valued space where a waking fantasy cannot recreate what the dreaming mind will manifest on its own.
I’ll write of a specific dream that causes me considerable worry, but not enough to become frightened off by the powerful images that are to be remembered as I make note of them here.
Shivering, I found myself near Heidegger’s hut on Todtnauberg (Death-Mountain), located in the Black Forest somewhere in obscure southern Germany. This tiny place is the famous retreat of Heidegger’s, where he’d eventually put together Being and Time. He found his peace here, away from them, the crowds he hated so much. In this setting I was expecting to find the old woodcutter busy at his typewriter, instead I found a dirty white-haired Nietzsche wrapped in a sleeping-bag as if he were homeless. I could safely say he was homeless here on Death Mountain, as summer was wearing off and a withering fire was put in motion to affect a little warmth for the now run down place. I instantly knew this was an older Nietzsche, a man who was here after death. Here we were together in my dream, Mr. Deleuze and Mr Nietzsche looking through each other for the first time.
While my mind’s eye pieced the scene together, he pulled out an insistent translucent arm and pointed near to where I stood, “See, this is the tarantula’s hole! Do you want to see the tarantula itself? Here hangs its web: touch it so that it trembles.” I immediately knew to what he was referring to, and I was a little put off by the idea that he could be referencing himself as the tarantula. I had to quickly dismiss this because I detected that characteristic ironic sneer. The tarantulas in his Zarathustra were there to represent the poisonous people who sit around and wait self-righteously to attack those who are living freely, as he saw it. The life-affirmers live instead of contemptuously waiting to react and bite like the spider. He wasn’t here waiting for anyone, let alone me.
Although I shuddered at his macabre reference, I had to agree with him, to barely mutter under my breath, “Everywhere we see victory of NO over Yes, of reaction over action.” His blurry crossed eyes glared towards me, he then stared out to the single window, and then Nietzsche became fixed on an odd photo of an overburdened camel on its fore-knees. The camel carries the heavy load of past morality, those tired values that are not yet gone and weigh the poor animal down, just like we are weighed down. No one had to tell me what this symbolized once I recognized it in the picture, tossed there on that greasy floor.
Surely, I had been toying with all these ideas of his lately, which could explain why he was performing as he was, without so much as an obligatory hello. It is unfortunate that philosophy should have ever become a condemnation of life. Thought over life is not worth living.
“Of all these heaviest things the carrying spirit takes upon itself, like a loaded camel that hurries into the desert…” His outsized yellow-white mustache looked to be a burden as he said this. The legendary facial hair was a part of the mask he couldn’t do without. We want put these burdens upon ourselves as the ancients did when they privileged lofty thought over the fallible body. His mask was faded, yet couldn’t ever be an equivalent to these age old restrictions.
“We are always asked to submit ourselves, to burden ourselves, to recognize only the reactive forms of life…,” I half said this aloud and to myself. I couldn’t tell if he knew I was still there. He was still listlessly looking out the window. I walked over to look out too. To my amazement, I could see a bright golden lion wandering around a clearing in the forest some hundred feet away, his fur was more radiant than blond. The animal’s presence over there assured me that I was in the company of my god-less hero, the master of allegory, a man of health and of suffering, this was a man of foreword looking visions.
His cracking voice then lightened and became youthful as he talked about the lion, “Once it loved ‘thou shalt’ as its most sacred, now it must find delusion and despotism even it what is most sacred to it in order to wrest freedom from its love by preying.” This was the golden lion of my homeless visionary, the critic and destroyer of stagnancy that was tirelessly represented by the old ways. Nietzsche had to proclaim the death of god as a way to solidify his place in the transvaluation of Christian nihilism, as he was also the harshest critic of the requisite nihilism that resulted with god’s absence. Man could be empty without a god, getting rid of the divine solved only a fraction of man’s problems. We had to look for answers from within ourselves, and we had to crawl out of those arcane devotions to those ascetic religious and secular illusions with the new-found courage of a lion.
I had to leave the hut to get a closer look at the precious lion. I’d never see it again, this was my last chance to say goodbye to that myth of his. Walking out into the clear air only revived my fear that this beautiful scene would be ending soon. Everything is to return only as difference, a repetition of movement becoming a force of will. Becoming is a force of life immanent in our lives moving forward, changing us always. This will never be the same, and it’ll never be the self-same drama of our dreams again. I walked out and found no lion, and I easily cried, thinking that these tears would somehow replace that which once was. Acceptance of our pain only brings about a minor comfort. Life requires creative and experimental force to keep us from devaluing it any more than we should.
I held my head down to return to the hut, as night was encroaching. I opened the door and didn’t find my Nietzsche. I had to rub the tears from my face to believe what I saw there inside the warming room. There on the bed, where the old man once was convalescing, a calm baby sat upright reading a book. He noticed me right off, and with his delicate infant hand turned a page and waved to me to come nearer to read from Nietzsche’s Thus Spoke Zarathustra. “The child is innocence and forgetting, a new beginning, a game, a wheel rolling out of itself, a first movement, a sacred yes-saying.”
I awoke with these last words and all I could say, as strange as it sounded on my lips, was ‘YES to life! YES to life!’ Only a child that once was the now dead Nietzsche in my dream could help me see this as I never have before. This was all I needed to move on, to think ahead and to live my life as never before.
 Nietzsche, Friedrich, Thus Spoke Zarathustra, eds. Adrian Del Caro and Robert B. Pippen, Cambridge: Cambridge U. Press, p. 76.
 Deleuze, Gilles, Nietzsche / Pure Immanence – Essays on a Life, intro. John Rajchman, trans. Anne Boyman, New York: Zone Books, p. 75.
 Nietzsche, Friedrich, op. cit.: p. 16.
 Deleuze, Gilles, op. cit.: p. 71.
 Nietzsche, Friedrich, op. cit.: p. 17.
 Ibid.: p. 17.
September 12, 2011 § Leave a comment
“…okay, we’re back at the library as you asked, it’s always an interesting challenge to see if I can keep my voice down to library volume. I’ll jump into it right away to simply ask you about the dialogue form and how that relates to philosophy.” A little out of breath Maze looks to Mr. Diamond who, of course, has been reading the whole time Maze was talking. It’s not clear if he heard him. The stack of books Mr. Diamond has is on Plato and the Greeks—this puts Maze a little more at ease.
“You’ll have to excuse me Maze, I’ve become transfixed with a passage from the Republic, because I had already predicted that you would want to talk about dialogue, and there is no better place to start than with Plato, the master of writing Socratic dialogue. Let’s remember that the dialogue form was important because it offered a way for philosophy to be tested in a real world context. What’s of primary importance is the mind or specifically the soul as it acquires knowledge and wisdom apart from the senses. How the soul of a person who has knowledge can express himself through reasoned dialogue through the spoken word onto the pure intellect, is just as important if he can express himself with good recollection, eloquence & confidence.”
Maze thought about this and remembered that the dialectic could be a refinement of this way of exchanging and receiving ideas to get to higher knowledge through dialogue. The acquisition of knowledge is not something to be attained by the senses, but by the intellect.
Back to his reading, Mr. Diamond seemed distracted as Maze asked him, “So, what about the dialectic? How does this work with dialogue?”
Mr. Diamond looks up and quickly answers, “Well, we could think of the so-called ‘Socratic method’, where Socrates works to argue, question and refute commonly held beliefs, and in this case we’ll call them opinions. As we know opinions are not the same as knowledge, the real effort becomes the goal to work this out through dialogue. For Plato the art of dialogue is where knowledge is found. This doesn’t mean that every dialogue produces truth. Truth, the access of truth really has more to do with how it’s arrived at, and it’s about the method of inquiry by which it’s examined. Truth is discursive and is brought about via philosophical conversation.”
Maze nods in agreement, “that’s wonderful, this runs counter to our everyday notion of truth as definitive and static, looking at truth in this way positions it as always changing, opening and transforming—an education of the soul.”
Mr. Diamond pulls out the Republic, flips through to his bookmarked place and reads, “As being is to becoming, so is pure intellect to opinion. And as intellect is to opinion, so is science to belief, and understanding to perception of shadows.” (VII 534a)
Plato, The Republic, Intro. and notes Elisabeth Watson Scharffenberger, Trans. Benjamin Jowett, New York: Barnes and Noble Classics 2004, p. 247.