domenica 24 gennaio 2016

E.2.10. The plot: origin and future - Pt. XIII - Excerpt from the essay «Money, Revolution and Acceleration in Deleuze and Guattari's Anti-Oedipus», Obsolete Capitalism Free Press/Rizosphere, 2016

The plot: origin and future

It is possible that Klossowski had been waiting thirty years to be able to find in Nietzsche’s Nachlass a confirmation to his and Bataille’s thesis about a possible post- Zarathustra «plotting theory» against the economic system of society. Thanks to the dual alliance with Colli and Montinari on one side and with the two French philosophers on the other (a relationship solidified during the Royaumount Conference in July 1964), Klossowski may develop and elaborate an analysis on some specific Nietzschean themes, that will be completed with both his masterpiece Nietzsche and the Vicious Circle (1969) and his next reprise entitled Circulus Vitiosus, displayed at the Cerisy-la- Salle Convention in 1972. Circulus Vitiosus marks the «passing of the torch» from the generation of Nietzschean philosophers of the ‘30s to the new anti-philosopher one of the ‘50s and ‘60s, independent from Marxist and structuralist schemes, like Foucault, Deleuze, Lyotard, Derrida to name a few.
Klossowski’s advice in reading some of Nietzsche’s fragments, namely The strong of the Future, is “[to] overcom[e] the feeling of strangeness that, prima facie, Nietzsche’s affirmations inspire” (CV, 33). In this fragment Nietzsche asserts that the emancipation of European man will produce a new type of «excessive» man, the strong of the future, whose aim will not be the needs of society but the needs of the future. Klossowski clarifies that “The thought that a setting apart or isolation of a human group could be used as a method for creating a series of 'rare and singular plants' (a 'race' having 'its own sphere of life, freed from any virtue-imperative): - this experimental character of the project - impracticable - if it were not the object of a vast conspiracy - because no amount

of 'planning' could ever foresee 'hothouses' of this kind - would in some manner have to be inscribed in and produced by the very process of the economy.” (NVC, 166). But the economy of any society would prefer destroying such 'rare and singular plants' as the costs of their elimination would be less than those spent for their growth and their probable consequent eradication once these plants would represent unrelated communities, whose political goal would be the overturning of any future representative deemed to have power. Thanks to this fragment the philosopher Klossowski finds an ethical opportunity to show a honest anti-system plot in Nietzsche’s words: “This challenge is anticipated by every industrial morality, whose laws of production create a bad conscience in anyone who lives within the unexchangeable, and which can tolerate no culture or sphere of life that is not in some manner integrated into or subjected to general productivity. It is against this vast enterprise of intimidating the affects, whose amplitude measures, that Nietzsche proposes his own projects of selection, as so many menaces. These projects must provide for the propitious moment when these rare, singular and, to be sure, poisonous plants can be clandestinely cultivated - and then can blossom forth like an insurrection of the affects against every virtue-imperative.” (NVC, 167). The ethical and moral fronts of the counterposed forces display here: on one side we have the productive gregarious constantly spurred on producing goods, gaining his daily sovereign portion, following established and controlled codes, figures, rules, and behaviours, on the other the non- assimilated men that Klossowski defines as a “... some secret, elusive community, whose actions would resist suppression by any regime. Only such a community would have the ability to disperse itself through its action whilst maintaining a certain efficacy, at least until the inevitable moment when gregarious reality appropriates the community’s secret in some institutional capacity.(CV, 34). Deleuze and Guattari replay the aforementioned «unproductive species» in the late XX century as insurrectionary force in the accelerate process of desiring production. We have evidence of this idea in Deleuze’s Nomad Thought (written four months after Anti- Œdipus, 1972): “Confronted with the ways in which our societies become progressively decodified and unregulated, in which our codes break down at every point, Nietzsche is the only thinker who makes no attempt at recodification. He says: the process still has not gone far too enough, we are still only children (“The emancipation of the European man is the great irreversible process of the present day; and the tendency should even be accelerated.”). In his own writing and thought Nietzsche assists in the attempt at decodification - not in the relative sense, but expressing something that can not be codified, confounding all codes. But to confound all codes is not easy, even on the simplest level of writing and thought.(NT, 143). At this point a discrepancy between the interpretation of the quote
accelerate the process” in Nietzsche and in Deleuze is to be noted and explained. A «political» Nietzsche thinks - according to Klossowski’s reading - that a possible ”secret society comprised of experimenters, scholars and artists, in other words creators .... will know how to act according to the doctrine of the vicious circle and .... will make it the sine qua non of universal existence." (CV, 34). This community of singularities have at their back a society that follows an incessant economic growth for a «total management of the world» and a «planetary planning of the existence»; whereas in Anti-Œdipus there is no hint of such plans. Theirs (Deleuze and Guattari’s) is a «message of hope through the conflict». The century of revolutions has occurred, maybe even ahead of Nietzsche’s imagination, and it is exactly from the extraordinary load of energy/desire coming out from such breaking events, that Nietzsche’s hothouses-differentiations -as well as Deleuze and Guattari’s revolutionary events- rise. The affirmative delirium of the nomadic codebreakers that accelerate the process of destitution of codes and spaces through a schizo-desiring production corresponds and substitutes in Deleuze and Guattari’s anti-philosophy, the figure of the strong-of-the-future-plotter. As far as the “we are still only children” is concerned, Deleuze in his Anti-Œdipus hints at a parodistic reprimand towards «the poisonous childhood charm» in the process of acceleration of delirious behaviours of the mutinous ones to come. But we need Klossowski to fully understand the meaning of it: “The power of the propagation of the species is already turned against the instrument that multiplied it: the industrial spirit, which raised gregariousness to the rank of the sole agent of existence, will have thus carried the seeds of its own destruction with itself. Despite appearances, the new species, 'strong enough to have no need of the tyranny of the virtue-imperative', does not yet reign; and unless it is already preparing for it on the backs of the classes, whatitwillultimatelybringabout-themost fearful thing of its kind - is perhaps still sleeping in the cradle.(NCV, 167 168). What a terrible joke and dread for the gregarious of any time to breed vipers in their bosom! Nietzsche may laugh in the end, with his Dionysian laugh: “It often happens that Nietzsche comes face to face with something sickening, ignoble, disgusting. Well, Nietzsche thinks it's funny, and he would add fuel to the fire if he could. He says: keep going, it's still not disgusting enough. Or he says: excellent, how disgusting, what a marvel, what a masterpiece, a poisonous flower, finally the "human species is getting interesting." (DI, 257). Deleuze is right here in affirming : “It is perhaps in this sense that Nietzsche announces the advent of a new politics ... which Klossowski calls a plot against his own class.” (NT, 149). 


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