Essays on Deleuze

by Daniel Smith

  14.

  Pierre Klossowski, “Nietzsche, Polytheism and Parody,” in Such a Deathly Desire, trans. Russell Ford (Albany: State University of New York Press, 2007), 99–122.

  15.

  Friedrich Nietzsche, Thus Spoke Zarathustra, in The Portable Nietzsche, ed. and trans. Walter Kaufmann (New York: Viking, 1954), Part 3, §8, “Of the Apostates,” 290–4: 294. For a historical treatment of this theme, see Jonathan Kirsch, God Against the Gods: The History of the War Between Monotheism and Polytheism (New York: Viking Compass, 2004).

  16.

  See Maurice Blanchot's essay on Klossowski, “The Laughter of the Gods,” in Friendship, trans. Elizabeth Rottenberg (Stanford: Stanford University Press, 1997), 169–82.

  17.

  Friedrich Nietzsche, Will to Power, §1038, 534, as cited in NVC 209.

  18.

  Pierre Klossowski, “Diana at her Bath,” in Diana at her Bath and The Women of Rome, trans. Sophie Hawkes (Boston: Eridanos, 1990), 3–84, esp. 82–4.

  19.

  Klossowski analyzes these criteria in Chapter 4 of Nietzsche and the Vicious Circle, “The Valetudinary States at the Origin of Four Criteria: Decadence, Vigor, Gregariousness, the Singular Case” (NVC 74–92).

  20.

  Friedrich Nietzsche, letter to Franziska Nietzsche, mid-July 1881, in Unpublished Letters, ed. and trans. Kurt F. Leidecker (New York: Philosophical Library, 1959), Letter 29, 81–2, as cited in NVC 21.

  21.

  Nietzsche, Letter to Dr. O. Eisner, Jan 1880, as cited in NVC 20.

  22.

  For a detailed analysis of Klossowski's theory of the suppôt, see Jean-Pol Madou, Démons et simulacres dans l’œuvre de Pierre Klossowski (Paris: Méridiens Klincksieck, 1987), 35–41.

  23.

  Nietzsche, The Gay Science, §354, 298–9.

  24.

  Nietzsche, Will to Power, §479, 266.

  25.

  Nietzsche, unpublished notes from 1881, as cited in Parkes, Composing the Soul, 300.

  26.

  Pierre Klossowski, “Protase et apodose,” in L'Arc 43 (1970), 10. Portions of this essay have been reprinted in Klossowski's La Ressemblance (Marseille: André Dimanche, 1984).

  27.

  Jean-Maurice Monnoyer, Le Peintre et son démon: Entretiens avec Pierre Klossowski (Paris: Flammarion, 1985), 61.

  28.

  Jean-François Lyotard, Libidinal Economy, trans. Ian Hamilton Grant (Bloomington and Indianapolis: Indiana University Press, 1993), 72.

  29.

  Henri Bergson, “Philosophical Intuition,” in The Creative Mind: An Introduction to Metaphysics, trans. Mabelle L. Andison (Totowa, NJ: Littlefield, Adams, 1946), 107–29.

  30.

  Pierre Klossowski, Les Lois de l'hospitalité (Paris: Gallimard, 1965), 342, 349. Klossowski's trilogy includes three separately published titles: Roberte ce soir (Paris: Minuit, 1954), La Révocation de l’Édit de Nantes (Paris: Minuit, 1959), and Le Souffleur ou le théâtre de société (Paris: Jean-Jacques Pauvert, 1960). The first two have appeared in English translation: Roberte ce soir and The Revocation of the Edict of Nantes, trans. Austryn Wainhouse (New York: Grove, 1969). The best work on Klossowki in English is Ian James's Pierre Klossowski: The Persistence of a Name (Oxford: Legenda, 2000).

  31.

  Pierre Klossowski, The Baphomet, trans. Sophie Hawkes and Stephen Sartarelli (Boston: Eridanos, 1988).

  32.

  Cited on the back cover of Alain Arnaud, Pierre Klossowski.

  33.

  Nietzsche, Notebook of Fall 1885 to Spring 1886, as cited in NVC 216.

  34.

  Klossowski initially retrieved the concept of the simulacrum from the criticisms of the Church fathers (Tertullian, Augustine) against the debauched representations of the gods on the Roman stage. See Pierre Klossowski, “Sacred and Mythical Origins of Certain Practices of the Women of Rome,” in Diana at her Bath and The Women of Rome, 89–138, esp. 132–5, as well as Jean-François Lyotard's commentaries on Klossowski in Libidinal Economy, 66–94.

  35.

  Klossowski, La Ressemblance, 6.

  36.

  Madou, Démons et simulacres, 88.

  37.

  For Klossowski's theory of the stereotype, see “On the Use of Stereotypes and the Censure Exercised by Classical Syntax,” in “Protase et apodose,” 15–20.

  38.

  Pierre Klossowski, Sade My Neighbor, trans. Alphonso Lingis (Evantson, IL: Northwestern University Press, 1991), 14. See also Klossowski, “Protase et apodose,” 19: “In the domain of communication (literary or pictorial), the stereotype (as “style”) is the residue of a simulacrum (corresponding to an obsessional constraint) that has fallen to the level of current usage, disclosed and abandoned to a common interpretation.”

  39.

  Klossowski, “Protase et apodose,” 16–19.

  40.

  Klossowski, La Ressemblance, 78, as cited in Arnaud, Pierre Klossowski, 60.

  41.

  Arnaud, Pierre Klossowski, 104.

  42.

  On these themes, see Michel Foucault's essay on Klossowski, “The Prose of Actaeon,” in Essential Works of Foucault: 1954–1984, Vol. 2: Aesthetics, Method, and Epistemology, ed. James D. Faubion (New York: New Press, 1988), 123–35, esp. 123: “What if the Devil, the Other, were the Same? And what if the Temptation were not one of the episodes of the great antagonism, but the subtle insinuation of the Double?” Klossowski considered Foucault's essay to be one of the best commentaries on his work.

  43.

  The observations by Gast and Overbeck are recorded in Ronald Hayman, Nietzsche: A Critical Life (Oxford: Oxford University Press, 1980), 340–1.

  44.

  Pierre Klossowski, La Monnaie vivante (Paris: Éric Losfield, 1970; Paris: Gallimard, 2003).

  Essay 20: Paul Patton

  Deleuze and the Liberal Tradition: Normativity, Freedom, and Judgment

  1.

  This essay is a review of Paul Patton's Deleuze and the Political (London and New York: Routledge, 2000), which is cited in the text as DP. An earlier version of this article was presented at the 2000 annual meeting of the Australasian Society for Continental Philosophy (ASCP), University of New South Wales, Sydney, Australia, 23–5 November 2000. I am indebted to the comments of the other panelists, Linnell Secombe and Stephen Meueke, as well as the response by Paul Patton.

  2.

  Routledge's important “Thinking the Political” series is edited by Keith Ansell-Pearson and Simon Critchley, and thus far includes volumes on Foucault, Derrida, Nietzsche, Heidegger, Lacan, and Lyotard.

  3.

  See Paul Patton, “Taylor and Foucault on Power and Freedom,” in Political Studies 37/2 (Jun 1989), 260–76; “Politics and the Concept of Power in Hobbes and Nietzsche,” in Paul Patton, ed., Nietzsche, Feminism, and Political Theory (London and New York: Routledge, 1993), 144–61; and “Foucault's Subject of Power,” in Jeremy Moss, ed., The Later Foucault: Politics and Philosophy, London: Sage, 1998), 64–7.

  4.

  See Paul Patton, “Mabo, Freedom, and the Politics of Difference,” in Australian Journal of Political Science 30/1 (Mar 1995), 108–19; and “Sovereignty, Law and Difference in Australia: After the Mabo Case,” in Alternatives 21 (1996).

  5.

  Jean-François Lyotard, “Energumen Capitalism,” in Semiotext(e), 2/3 (1977), 11–26.

  6.

  In this respect, Patton's primary precursors are Michael Hardt and Antonio Negri, whose works, though overtly Marxist, also include an important analysis of the liberal tradition from a broadly Deleuzian perspective. See their influential Empire (Cambridge, MA: Harvard, 2000), as well as the earlier The Labors of Dionysus (Minneapolis: University of Minnesota, 1997).

  7.

  Hannah Arendt, Lectures on Kant's Political Philosophy, ed. Ronald Beiner (Chicago: University of Chicago Press, 1982), 22. For a critique of Arendt's position, see Alain Badiou, “Against ‘Political Philosophy,�
��” in Metapolitics, trans. Jason Barker (London: Verso, 2005), 10–25.

  8.

  For instance, Patton argues that the concept of the social contract, as an expression of absolute deterritorialization, “can be regarded as an expression of the pure and indeterminate event of a political system based upon equality before the law” (28).

  9.

  Immanuel Kant, Critique of Pure Reason, trans. Norman Kemp Smith (London: Macmillan, 1929), 309–10, A312/B368ff.

  10.

  John Rawls, A Theory of Justice (Cambridge, MA: Harvard University Press, 1971), 16.

  11.

  Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (New York and San Francisco, Harper & Row, 1962), 182–5, H143–5.

  12.

  See PV 14–17; and “What is a ‘dispositif’?” in Michel Foucault: Philosopher, ed. François Ewald, trans. Timothy J. Armstrong (New York: Routledge, 1992), 162.

  13.

  One might note here that the concept of “nomadic war machines”—which was introduced in A Thousand Plateaus—is Deleuze and Guattari's attempt to address the question of a social formation that would itself be constructed along such movements or lines of flight. Patton suggests that such assemblages should in fact be called “metamorphosis” machines (110), a suggestion that will no doubt be taken up by others.

  Metamorphosis machines would be the conditions of actualization of absolute deterritorialization and the means by which relative deterritorialization occurs: “They bring connections to bear against the great conjunction of the apparatuses of capture or domination.” … A metamorphosis machine would then be one that … engenders the production of something altogether different. (110)

  14.

  James Tully, Strange Multiplicity: Constitutionalism in an Age of Diversity (Cambridge and New York: Cambridge University Press, 1995).

  15.

  Isaiah Berlin, “Two Concepts of Freedom,” in Four Essays on Liberty, Oxford: Oxford University Press, 1969), 118–72.

  16.

  Charles Taylor, “What's Wrong with Negative Liberty,” in Philosophy and the Human Sciences: Philosophical Papers, Vol. 2 (Cambridge: Cambridge University Press, 1985), 211–29.

  17.

  Michel Foucault, The Use of Pleasure: The History of Sexuality, Vol. 2, trans. Robert Hurley (New York: Vintage, 1985), 8.

  18.

  In his book on Kant, Kant's Critical Philosophy, Deleuze discusses the ambiguities of judgment, which always depends on a certain accord of the faculties. See the short but important section entitled “Is Judgment a Faculty?” (KCP 58–61).

  19.

  Hannah Arendt, Eichmann in Jerusalem: A Report on the Banality of Evil, rev. and enlarged edn., New York: Viking, 1965), 294–5.

  20.

  Alain Badiou, D'un désastre obscur: droit, état, politique (Paris: Éditions de l'Aube, 1991), 39–57.

  21.

  Jacques Derrida, “Préjugés,” in La Faculté de juger (Paris: Minuit, 1985), 96–7.

  22.

  Jacques Derrida, “Force of Law: The Mystical Foundation of Authority,” in Drucilla Cornell, Deconstruction and the Possibility of Justice (New York: Routledge, 1992), 25–7.

  23.

  Alberto Gualandi, Lyotard (Paris: Les Belles Lettres, 1999), 119. See also Gualandi's Deleuze (Paris: Les Belles Lettres, 1998): Lyotard's and Deleuze's respective theories of judgment figure prominently in Gualandi's analyses.

  24.

  Moira Gatens and Genevieve Lloyd, Collective Imaginings: Spinoza, Past and Present (London and New York, 1999), 143.

  25.

  For an example of the kind of critique that has been leveled against the notion of the imaginary, see Pierre Bourdieu's Masculine Domination, trans. Richard Nice (London: Polity, 2001), 40:

  The language of the “imaginary,” which one sees used somewhat recklessly here and there, is even more inadequate than that of “consciousness” [as in “consciousness raising”] inasmuch as it inclines one in particular to forget that the dominant principle of vision is not a simple mental representation, a fantasy (“ideas in people's heads”), an ideology, but a system of structures durably embedded in things and in bodies.

  Deleuze, however, follows Spinoza in equating the imaginary with the affective, even if he generally utilizes the latter term rather than the former one.

  26.

  See Moira Gatens and Genevieve Lloyd, Collective Imaginings: Spinoza, Past and Present; Michèle Le Dœuff, The Philosophical Imaginary, trans. Colin Gordon (Stanford: Stanford University Press, 1989); Benedict Anderson, Imagined Communities (London: Verso, 1991); Cornelius Castoriadis, The Imaginary Institution of Society, trans. Kathleen Blamey (Cambridge: Polity, 1987).

  27.

  Kant, Critique of Pure Reason, 180–7, A137–47/B176–87.

  28.

  Although Deleuze considers the schematism to be among the most novel and important innovations of Kantian thought, he himself takes the notion in a quite different direction. If the “schema” is outside the concept in Kant, what Deleuze calls a “dramatization” is internal to Ideas in the Deleuzian sense: “Everything changes when the dynamisms are posited no longer as schemata of concepts but as dramas of Ideas” (DR 218). Under a similar inspiration, Pierre Bourdieu, thoughout his work, distinguishes between “categories or cognitive structures” and “schemes or dispositions” (the habitus) (see Masculine Domination, 8–9).

  29.

  See Jacob von Uexküll, A Foray into the Worlds of Animals and Humans, with A Theory of Meaning, trans. Joseph D. O'Neil (Minneapolis: University of Minnesota Press, 2010), 44–52.

  30.

  See 28 Mar 1978 and 4 Apr 1978.

  31.

  See Patton's recent book, Deleuzian Concepts: Philosophy, Colonization, Politics (Stanford: Stanford University Press, 2010).

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