Saturday, April 26, 2014

Disassociated Consumerist Socialism

Through multivalent meanings and juxtaposition, Nietzsche asks, as Deleuze writes, for the reader to “find the force that gives a new sense to what I say, and hang the text upon it.” (145). The frame is transgressed through attention to where it is hung - that is, the text acknowledges the exterior and the way in which its arguments, its sense, depends on the context in which it is read. The author does not have to be killed by criticism - he commits suicide, or relinquishes subjectivity while still living. What is transmitted, then, is not a static logic or codification of the world, but “a current of energy,” (145) a theoretical force, a way of interpreting the world that is fully contingent on the world that the text exists in. To textually debunk the fascists that claim Nietzsche as their own is not relevant, for no truth of the text should be claimed. Rather, the “revolutionary force” (146) of the text - which can be manifest not only in contextualization, but also in the “notion of style as politics” (the crossing of the frame and attention drawn to it) - must be sought out, from outside of the text. The revolutionary force is a place to hang Nietzsche, a place to let his text play, rather than something that should be drawn out of his work through textual criticism. The “illegitimate interpretations” of Nietzsche (in quotes for more reasons than authorly attribution) are those that “spring from the spirit of seriousness, the spirit of gravity... the cult of interiority.” (147). Humor and irony can destroy this cult, as schizophrenic laughter is forever outward-reaching. It runs counter to “the whole tragedy of interiority.” (147). “One cannot help but laugh when the codes are confounded.”
-Mal Ahern, "Nomad Thought"

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