Nietzsche and philosophy

1. Nietzsche and philosophy Contextualization

2. Socio-history of cultural creations

3. Nietzsche, aujourd’hui? 1972, Cerisy

4. Deleuze Lyotard Gandillac Klossowski Derrida Pautrat

5. (without Deleuze’s two books on Nietzsche, without his text on the reversal of Platonism and without his co-organizing the 1964 Royaumont conference) “Nietzsche would not be what he has become for us today.” François Ewald, Magazine littéraire298, “Les Vies de Nietzsche” (1992), 20. “The Royemontconference appears as the inauguration as the third great moment of French reception of Nietzsche, that reached its peak during the 70s, and then lost its force at the end of the 80s”, Vincent Descombes, Le Meme et l’autre, p. 13.

6. Penetration of Nietzsche in the Philosophical field in XX century France

7. Nietzsche and philosophy Nietzsche as a PHILOSOPHER Nietzsche and philosophy, 1962 • “We must now fix certain points in Nietzsche's terminology even if this anticipates analyses which remain to be done. All the rigorof his philosophy, whose systematic precision is wrongly suspected, depends on it. [….]. Nietzsche uses very precise new terms for very precise new concepts”, p. 59 • “we must stress systematic coherence of Nietzschean concepts”, p. 65 • “The Genealogy of Morals is Nietzsche's most systematic book”, p. 87. • “We are merely trying to bring out the formal structure of the Genealogy of morals”, p. 88. Kremer-Marietti, Thèmes et structures dans la philosophie de Nietzsche , 1957 (student of Jean Wahl and secretary of the “Sociétéfrançaised’étudesNietzschéennes) • “Nietzsche’s structures deal with an exigency of metaphysical creation going beyond the logical frameworks” • He is a “poetical genius” • Nietzsche “is not a systematic philosopher” • “ the philosophical architecture is pulverized” • “the structures are disintegrated”

8. History of reception/cultural transfers “ideas travel without their context of production” “The process of transfer from a domestic field to a foreign one is made up of a series of social operations. There is process of selection [...], a process of labeling and classification [...], by the publishers, the question of the series in which it is to be inserted, the choice of the translator and the writer of the preface [...]; and finally the reading process itself”. P. Bourdieu, P, “The social conditions of the International Circulation of Ideas”, in Bourdieu, A Critical Reader. Ed. R. Shusterman, Oxford: Blackwell, 1999. - Michel Espagne, Micheal Werner, Peter Burke cultural transfers - Louis Pinto, Les neveaux de Zarathustra - Alan Schriff–French Nietzsche - Jacques Le Rider, Nietzsche in Franchreich - A. Schroeder, Nietzsche en France

9. The three “French moments” of Nietzsche.

10. TRANSLATIONS AND EDITIONS: Deleuze’s transitional position FAILED ATTEMPTS: in 1962 Geneviève Blanquis (sociétéfr.D’étudesNiétzschennes) on the Bulletin a “new edition” of N. Complete works ARCHIVAL WORK: in 1961 Giorgio Colli & MazzinoMontinari went to the Nietzsche-Archiv in Weimar, to falsify once and for all the interpretation of Elisabeth Forster (M. Montinari, « La Volonté de puissance » n’existe pas). NON-PHILOLOGIC WORK: Deleuze is grounding his interpretation on old translations (pre- Colli-Montinari but also unaware of the work of Karl Schlechta) TRANSLATORS: Deleuze wasn’t a Germanist thus unable to edit the complete works (Gandillac, Klossowski). Therefore misunderstandings concerning WillezurMacht- see the ones that Paolo d’Iorio points out

11. Deleuze Lyotard Gandillac Pautrat Klossowski Derrida

12. Letter to Jean Wahl, 6th of June 1963 about the organization of the Royeaumont Conference (co-organized with Maurice De Gandillac) 6 juin 1963 Cher Monsieur, Conformément à notre conversation téléphonique, permettez-vous de vous soumettre, à vous-même et à Monsieur Gueroult, les propositions suivantes :  […] A) France MM Beaufretou Polin, Foucault ou Laplanche , G. Marcel, Wahl (Permettez-moi de penser, Monsieur, qu’il serait extrêmement souhaitable que vous acceptiez de faire une conférence. Vous avez bien voulu me dire que je pourrais en faire une, mais elle n’aurait pas l’importance que la votre, et plutôt je pourrais à la rigueur remplacer un conférencier défaillant --- Quant au choix Beaufret, Polin – Foucault, Laplanche, je vous soumettrais les difficultés).. [….] Permettez-moi de joindre à une lettre si affairée l’hommage d’un petit livre sur Kant où je vous demande toute indulgence. Je vous prie, Cher Monsieur, de dire mes hommages à Madame Wahl, et de croire à mes sentiments les plus sincères et les plus respectueux,

13. Maurice De Gandillac • Jean Wahl • Martial Gueroult • Raymond Polin • Pierre Klossowski • Michel Foucault

14. Nietzsche in Deleuze If you want to apply the biobibliography criteria to me, I see that I wrote my first book rather early on and then wrote nothing for eight years. Yet I know what I was doing, where and how I lived during those years, but I know it only abstractly, somewhat as if someone else were telling me memories that I believe but don’t really have. It’s like a hole in my life, an eight-year hole. Negotiations, p. 87 I belong to a generation, one of the last generations, that was more or less bludgeoned to death with the history of philosophy. […] I myself "did" history of philosophy for a long time, read. books on this or that author. But I compensated in various ways: by concentrating, in the first place, on authors who challenged the rationalist tradition in this history […]. What I most detested was Hegelianism and dialectics. [...] But I suppose the main way I coped with it at the time was to see the history of philosophy as a sort of buggery or (it comes to the same thing) immaculate conception. I saw myself as taking an author from behind and giving him a child that would be his own offspring, yet monstrous. […] It was Nietzsche, who I read only later, who extricated me from all this. Because you just can't deal with him in the same sort of way. He gets up to all sorts of things behind your back. He gives you a perverse taste […] for saying simple things in your own way” NEGOTIATIONS At the Liberation we were still strangely stuck in the history of philosophy. We simply plunged into Hegel, Husserl and Heidegger; we threw ourselves like puppies into a scholasticism worse than that of the Middle Ages. Fortunately there was Sartre. Sartre was our Outside, he was really the breath of fresh air from the backyard. […] Sartre was or anti-Sorbonne” Gilles Deleuze, Claire Parnet, Dialogues II, New York, Coloumbia University Press, 2002.p. 5

15. Gilles Deleuze’s intellectual trajectory: - Middle-class family, lived in the shadow of the brotherwhodied in the Resistence. - Mediocre student, discovery of philosophy through Sartre along with literature - Literary and avant-garde model of the philosopher - Reinforced by the failure at the exam at the ENS

16. GD intellectual trajectory • Participation to meetings of the groupe “quelquesuns” in Fortrelle and Michel Moré’sapartement (meets De Gandillac, Hyppolite, Klossowski) • 1945-1947 Sartrian moment (no mentions to Nietzsche). • 1953 Hume + Instincts and institutions (no mentions). • 1956 Bergson essays (no mentions). • 1955 Review of Bréhier, Lavelle and Le Senne books, Cahiers du Sud • 1957-1958 Qu’est-ceque fonder? (few mentions to Nietzsche) • 1958-59 Lectures at the Sorbonne on the Genealogy of Morals • 1959 « Sens et valeurs » Arguments 15: 20-28. (Marxist dissident journal) • 1962 « Mystère d’Aryane » Bulletin de la S. des é. Nietz.

18. Reactions Jean Wahl, « Nietzsche et la philosophie », Revue de métaphysique et de morale, 1963, No 3, pp. 352-79. Ferdinand Alquié, « Gilles Nietzsche et la philosophie », Cahiers du Sud, november 1963. “first real philosophical book on Nietzsche” Paul Decerf, « Gilles Deleuze, Nietzsche et la philosophie » and « Nietzsche », Revue Philosophique de Louvain, 3:64, 1966. “The book is composed by five chapters, each one composes od 15 or 16 paragraphs, draw the main lines of this thought that so many interpreters have already studies and used in different ways . Mr. Deleuze does not mention any of them. For Zarathustra, I guess, compare, criticize is nothing but bad consciousness and resentment. Damn it, a scientific work needs, at least, a bibliography. Mr. Deleuze quotes a lot of texts by Nietzsche and seems to take for granted the most bombastic affirmation of his prophet. “More or less 25 pages summarize the doctrine: Nietzsche’s vaticinators, separated from the psychology of their author, don’t acquire any clarity” Letter to Jean Hyppolite, 22nd February 1962 “Cher Monsieur, vous avez bien voulu me demander un rapport comprenant un résumé de ma petite thèse, achevée, et un chapitre de ma thèse principale, que je commence à rédiger. […]. Permettez moi aussi de vous adresser en hommage mon livre sur Nietzsche, dont je vous avais parlé et qui vient de paraître. Croyez, cher Monsieur à mes sentiments les plus respectueux »

19. Jean Wahl • Pierre Klossowski • Martial Gueroult • Maurice De Gandillac • Michel Foucault • Michel Hyppolite • Raymond Polin

20. Jean Wahl 1920 – Philosophies pluralistes & Du role de l'idée de l'instant dans la philosophie de Descartes 1924 –Étude sur le Parménide de Platon 1929 –Le malheur de la conscience dans la philosophie de Hegel 1932 –Vers le concret Thirties–participates to the meetings of Bataille, Klossowski, Callois. Collège philosophique and Acéphale. Writes a note on Jasper’s Nietzsche - « Nietzsche et la mort de Dieu ». Same issue, article by Klossowski on Lowith’s Nietzsche. 1938 Études kierkegaardiennes. 1940-1950 severalarticle on existentialism 1946 –Traité de métaphysique (The philosopher’sway) 1945 –Strartsteachingat the Sorbonne 1946 –GivesBirth to the « Collège philosophique » 1950 –Becomesdirector of the Revue de métaphysique 1950 – Lettre-préface to the French translation of Jasper’sNietzsche Mid-fifties –Several articles on Litterature on the Revue de métaphysique 1958-59 and 1959-60 first lecture courses on Nietzsche ever offered by a professor of philosophy at the Sorbonne La Penséephilosophique de Nietzsche des années 1885- 1888 (1959) et L’Avant-dernièrepensée de Nietzsche (1961).

21. Jean Wahl’sNietzsche “Hegelianism [...] is a philosophy of identity with an historic form. It is the affirmation of the identity of the interior and the exterior, of the identity of the history of world and of the last judgment. To those philosophies of identity, […] Nietzsche will propose a philosophy of difference” “Without doubts Hegel will pretend introducing a movement in logics, but he does not succeed. According to Kierkegaard, trying to make the movement logic, we negate it; movement and evolution as Hegel conceives them have nothing to do with real movement and real evolution” “Kierkegaard and Nietzsche, […] are both enemies of the system and of abstraction, both philosophers of becoming and time. It is especially between the eternal return of Nietzsche and the religious instant of Kierkegaard that the comparison is fruitful. We find […] [in both of those ideas] the same tendency towards eternity and identity of contradictions” Étudeskierkegaardiennes, Pars, Vrin, 1938, pp. 122-3, 101 et 429 : “Nietzsche and Kierkegaard […] are bothennemies of history and of Hegelianismas an apothosis of history […]. To philosophythey oppose fait and the Will of power” Traité de métaphyisque, p. 691.

22. "Apart from Sartre, who have been trapped in the word ‘Being’, the most important philosopher in France was Jean Wahl.” - Dialogues II pp.57-8 “All Jean Wahl's work is a profound meditation on difference: on the possibilities within empiricism for expressing its poetic, free and wild nature ; on empiricism's possibilities to express poetic nature, free and wild; on the irreducibility of difference to the simple negative; on the non-Hegelian relations of affirmation and negation” Difference and Repetition, p. 87. Nietzsche's philosophy cannot be understood without taking his essential pluralism into account. And, in fact, pluralism (otherwise known as empiricism) is almost indistinguishable from philosophy itself. Pluralism is the properly philosophical way of thinking, the one invented by philosophy; the only guarantor of freedom in the concrete spirit, the only principle of a violent atheism. Hegel wanted to ridicule pluralism, identifying it with a naive con- sciousness which would be happy to say "this, that, here, now" - like a child stuttering out its most humble needs. The pluralist idea that a thing has many senses, the idea that there are many things and one thing can be seen as "this and then that" is philosophy's greatest achievement, the conquest of the true concept, its maturity and not its renunciation or infancy.Nietzsche and philosophy p. 4

23. Deleuze on Klossowski • KIossowski's work "renewed the interpretation of Nietzsche.” • Gilles Deleuze, Difference and Repetition p. 312, n. 19 (mentioning "Nietzsche, Polytheism, and Parody" and "Forgetting and Anamnesis in the Lived Experience of the Eternal Return of the Same” )

24. Klossowski on Nietzsche • 1937« Don Juan selon Kierkegaard », in Acéphale,then in Écrits d’un monomane. • 1937 « Karl Löwith », in Acéphale, in Écrits d’un monomane. • 1937 « Création du monde » Acéphale, in Écrits d’un monomane. • 1954 « Sur quelques thèmes fondamentaux de la 'Gaya Scienza' de Nietzsche », in Friedrich Nietzsche, Le Gai Savoir, trans. Pierre Klossowski (Paris: Club Français du Livre, 1954). In Un si funes désir, 1963. • 1958 (1957) « Nietzsche, le polythéisme et la parodie”, RMM • 1964 ”Oublie et Anamnèsedansl’expériencevécue de l’Eternel Retour” • 1969 - Nietzsche et le cercle vicieux, Paris, Mercure de France, 1969

25. Klossowski on Nietzsche “to be modern, for Nietzsche, amounts to being set free, by the very knowledge of history, from the rectilinear progression of humanity— the irreversible “dialectical” march of historical materialism— in order to at tempt to live according to a representation of the circle where not only is everything forgiven, but what’s more where everything is paid back” – intro to Gaya Scientia, p. 2. “to understand history in this sense, counterto the science that proclaims its fiat veritaspereatvitais precisely to attain to a life outside of history, thanks to the impetus of the notion of return” “This conception [is], at the antipodes of every philosophy of history thatstems from Hegel”, intro to Gaya Scientia, p. 5. “the eternal return […] implies the abolition of every personal life returned to being, for the greater glory of being”, intro to Gaya Scientia, p. 16 “Is existence still capable of a God? asks Heidegger” – “Nietzsche, Polytheism, and Parody” p. 116 • Interpretation of N. – EN + DEATH OF GOD (disintegrationoftheself) + ANTIHEGELIANISM + PLURALISM + ETHICS OF LAUGHTER

26. “When a philosophical text appears on the Program for the agrégation’s oral examination, this means that all students that year who hope for a career in philosophy will spend the year reading that text intensively. Even more significantly, when a philosopher is named on the program for the written examination, this means that candidates preparing for the exam will be expected to know the entirety of that philosopher’s corpus.” Alan D. Schrift, “The Effects of the Agrégation de Philosophie on Twentieth-Century French Philosophy” Jean Wahl: 1959 La Pensée philosophique de Nietzsche des années 1885–1888 1960L’Avant-dernière pensée de Nietzsche. Gilles Deleuze was « Assistent »

28. Number of quotations from /mentions of Nietzsche’s books

29. Number of copies of N. books (by thousands) sold in France until 1998

30. 1957-1958 Agrégation’s jury – entry of Geneaology of Morals 1957: Etienne Souriau, Professor & Director of Studies at the Faculty of Letters at University of Paris, President; Perret, Inspecteurgénéral, Vice president; de Gandillacand Alquié, professors at Sorbonne, Polin, Prof at Lille, Ulmann, Lycée Louis-le-Grand, Robert Tric, LycéeJanson-de-Sailly (written only)1958: Etienne Souriau, Professor & Director of Studies at the Faculty of Letters at Univerityof Paris, President; Perret, Inspecteurgénéral, Vice president; de Gandillac, professor at Sorbonne, Mme. Rodis-Lewis, Lyon, Dufrenne, Poitiers; Robert Tric, LycéeJanson de SaillyLaubier, LycéeLakanal (written only)

31. Review signed “Gilbert Deleuze”, 1955

32. Nietzsche and the “new orientation” in the philosophy of values

33. Letter to F. Alquié, 8 september 1955 Le 8 septembre 1955 Chère Madame, cher monsieur, Je voudrais que vos vacances soient bonnes et reposantes, après les fatigues de la fin de l’année. L’année prochaine sera surement pour vous plus agréable, grâce à la maison. Je viens de recevoir ma nomination à Louis Le grand, en hypokhâgne : vous m’aviez dit que ce serait le mieux, je le trouve aussi, je suis dans la joie et rêve d’y faire de beaux cours- Je vous suis d’autant plus reconnaissant encore une fois de tout ce que cous avez fait pour moi, et de l’ennui que j’ai pu vous donner en renonçant à Lille. J’ai passé mes vacances en Bretagne : comme j’en avais assez de l’hôtel, j’ai loué avec un ami une petit maison qui s’appelait le Pauldu, c’était plein d’araignées et de moucherons, sans eau, avec une vieille propriétaire qui battait extrêmement fort les enfants dans une cave en dessous ; mais quand même, c’était charmant et un temps magnifique. J’ai été voir Beaufret deux jours et entendre Heidegger : les participants souhaitaient beaucoup expliquer qu’il avaient une conception de la philosophie très intéressante, eux aussi, et meilleure que la sienne. Se trouvait bien vérifié ce que Monsieur Alquié dit en termes sévères à propos des discussions. A part cela, une belle explication d’Héraclite, mais surtout la présence hors-congrès de deux filles de M. De Gandillac, qui sont adorables. Je vais bientôt rentrer à Paris, serai heureux de vous voir quand vous y rentrerez vous-même, et vous dis mon attachement très respectueux, • Gilles Deleuze 29 quai d’Anjou Paris 4 e

34. Philosophy values, Louis Lavelle, René Le Senne, Raymond Polin. “it is Nietzsche who has given to the notion of value all its actuality, and we can even say that it is him who had posed the problem. […] He proposes to break the old tables of values and substitute with new ones” Louis Lavelle Traité des valeurs, 92-93 Deleuze, Nietzsche and Philosophy, p.1 “Nietzsche's most general project is the introduction of the concepts of sense and value into philosophy. It is clear that modern philosophy has largely lived off Nietzsche. But not perhaps in the way in which he would have wished. Nietzsche made no secret of the fact that the philosophy of sense and values had to be a critique. One of the principal motifs of Nietzsche's work is that Kant had not carried out a true critique because he was not able to pose the problem of critique in terms of values. And what has happened in modern philosophy is that the theory of values has given rise to a new conformism and new forms of submission. Even the phenomenological apparatus has contributed to placing the Nietzschean inspiration, which is often present in phenomenology, at the service of modern conformism. But, with Nietzsche, we must begin from the fact that the philosophy of values as envisaged and established by him is the true realization of critique and the only way in which a total critique may be realized, the only way to "philosophize with a hammer". p. 205, n. 19 (chaper“The active and the reactive) “The theory of values moves further and further away from its origins insofar as it loses sight of the principle "to evaluate = to create". The Nietzschean inspiration is revived in researches like those of M. Polinconcerning the creation of values. However, from Nietzsche's point of view, the correlative of the creation of values can, in no case, be their contemplation, but must be rather the radical critique of all "current" values”

35. The Caracterology of Mr. Deleuze, professor of “moral philosophy”, Lyon University

36. Le Senne, Traité de caractériologie1945

37. R. Polin, Du Laid, du Mal, du Faux. Les valeursnégatives, 1946

38. G. Berger, Traité pratique d’analyse du caractère, Paris, PUF, 1950

39. Deleuze’s mentions to N. during the 50s • 1955 review of Le Senne and Lavelle • 1956-7 series of lectures on “What is to ground” www.webdeleuze.com Elements: theory of values, pluralism, link Nietzsche- Kierkegaard, death of God, eternal return. (mix of Jean Wahl, Polin, Klossowski)

40. Systematic philosopher • Philosopher of values  critical • Anti-Hegel and anti-historicist Eternal return • Post-Kantian • p 88. We are merely trying to bring out the formal structure of the Genealogy of Morals. If we stop thinking that the organization of the three essays is fortuitous we must conclude that Nietzsche, in the Genealogy of Morals, wanted to rewrite the Critique of Pure Reason. Paralogism of the soul, antimony of the world, mystification of the ideal: Nietzsche thinks that the idea of critique is identical to that of philosophy but that this is precisely the idea that Kant has missed, that he has compromised and spoilt, not only in its application but in principle.

41. Number of quotations of Philosophers in “Qu’est-ceque fonder?”

42. PROSOPOGRAPHIC READING

43. Nietzsche in Michel Foucault 1954-1955 series of lecture of Michel Foucault at the ENS: Problèmes de l’anthropologie - IMEC, Fonds Foucault, C.2.1 / FCL 2. A03-08 From Kant to Nietzsche. • 1960-1961 thesis on Kant’s Pragmatic Anthropology The Anthropology is this secret path that, towards the foundations of our savoir, links by an un-reflexive meditation the experience of man and philosophy, the insidious values of the question: ‘was ist der Mensch?’ are responsible for this homogeneous field, de-structured and indefinitely reversible where man gives his truth as the soul of truth. The polymorphic notions of ‘meaning’, of ‘structure’, of ‘genesis’, -those which would be the value that they could have and that would be right to give back to them in a rigorous thought- only indicate for the instant the confusion of the domain where they take their role of communication. The fact that they circulate indifferently in all the human sciences and in philosophy does not found a right to think as of a single holder these and those, but only signals the incapacity we are in to exercise against this anthropological illusion a real Critique. And then of this Critique we have received the model since more than half a century. [All phenomenological psychologies and other variations on the analysis of existence are the dismal evidence of this]. The Nietzschean enterprise could be understood as end point finally given to the proliferation of the interrogation on man. The death of God is a manifest effect in a gesture doubly deadly that, by ending the absolute, is at the same time assassin of man himself. Because man, in his finitude, is not separable from the infinite of which he is at once negation and herald; it is in the death of man that the death of God is accomplished. It is impossible to conceive of a Critique of finitude that would be liberatory then in relation to man as well as in relation to the infinite, and that would show that finitude is not end, but this bending is the knot of time where the end is beginning?The trajectory of the question: was ist Mensch in the philosophical field is completed in the answer that challenges it and disarms it: der Ubermensch. I had tried to read Nietzsche in the fifties but Nietzsche alone did not appeal to me — whereas Nietzsche and Heidegger: that was a philosophical shock!"

44. Jules Vuillemin – L’héritagekantien et la révolutioncopérnicienne (1954) Kantianismappears […] as the first conquest of the métaphysicalautonomyonly if itinternalizes the finitude of raison, only if ‘thinkingitselfis the sign of finitude’ » “[the heideggerianinterpretation of Kant] descovers the metaphysicsgoing from the divine raison to the human one. The death of God, and itsconsequence, the death of Man, thisis the horizonuponwhich can developes the critique of the new raison, of the finite raison, demanding the separation of theology from philosophy, namely the union of concept and intuition”

45. Jules Vuillemin, «Nietzsche aujourd’hui», Les Temps modernes, 67 (Mai 1951), pp. 1921-1954. • «[Nietzsche is a] philosophy of values whichisverydifferentfrom the actual philosophies of values » • « the actthroughwhich the will to power poses the values […] itisexactlywhat Western philosophes have calledconsciousness and thatthey have used as a ‘principle’ for philosophy » • « The exemple of Nietzsche has shownclearly how metaphysicshas to getlostintopsychology […]. It isstartingfrom […] thisfailedmetaphysicsthatwecanunderstandthe opposition to allthedifferent existential psychologies, even the one of Jaspers » métaphysique nécessairement manquée que nous pouvons comprendre l’opposition des diverses psychologies existentielles, y comprise celle de Jaspers ». 1940-41 • « Signification pour la psychologie de la notion de valeur », Cours de l’annéeuniversitaire 1951–1952 (Psychologiegénérale), Université de Clermont- Ferrand, 1952, p. 1–21, textepolycopié.

46. Vuillemin – Niet. P. 205 “On these problems which are posed following Kant, cf. M.Gueroult, La Philosophie Transcendental de SalomonMaimon, La Doctrine de la Science chez Fichte, and M. Vuillermin, L'HeritageKantien et la revolution Copernicienne

47. Martin Heidegger: Nietzsche and KantTranslations • Kant et le problème de la métaphysique, 1953 • 1959 « Le mot de Nietzsche “Dieu est mort” » (1950, Holzwege) in NRF • 1958 « Qui est le Zarathoustra de Nietzsche? », (2954 in VorträgeundAufsätze), in Arguments. n° 15, 1959, (same as Deleuze)

48. Number of quotations of Philosophers in “Qu’est-ceque fonder?”

49. STUCTURE OF THE BOOK • 5 CHAPTERS diveded in 15 paragraphs • Gueroult / Alquié • AXIOMATICS –cit. Louis Pinto • Gueroult « All thatisstupefying » Birault «I cannot but bebothadmiring and perplexed ». Seeproceedings of Cerisyconference, p. 199.

50. In search of the space of attention(N against the “predecessors”! D against the contemporaries) "Hegel isat the origine of all thatwasgreat in philosophysince one century – for instance marxisme, Nietzsche, phenomenology and Germanexisistentialism, psychoanalysis » Maurice Merleau-Ponty, Sens et Non-sens, Nagel, 1948, p. 109-110 . “M. Merleau-Ponty wrote a fine book on The Adventures of the Dialectic. Among other things he denounces the objectivist adventure which rests on "the illusion of a negation realized in history and its content" […]. But it is doubtful whether, in wanting to maintain the dialectic on the terrain of a mobile subjectivity and inter-subjectivity, one escapes from this organized nihilism. […] The dialectic has fewer adventures than avatars; naturalist or ontological, objective or subjective, it is, Nietzsche would say, nihilistic in principle; and the image that it gives of positivity is always a negative or inverted one”. Nietzsche and Philosophy, n. 15, p. 217. “Modern philosophy presents us with amalgams which testify to its vigor and vitality, but which also have their dangers for the spirit. A strange mixture of ontology and anthropology, of atheism and theology. A little Christian spiritualism, a little Hegelian dialectic, a little phenomenology (our modern scholasticism) and a little Nietzscheanfulguration oddly combined in varying proportions. We see Marx and the Pre-Socratics, Hegel and Nietzsche, dancing hand in hand in a round in celebration of the surpassing of metaphysics and even the death of philosophy properly speaking. And it is true that Nietzsche did intend to "go beyond" metaphysics. But so did Jarry in what, invoking etymology, he called "pataphysics". We have imagined Nietzsche withdrawing his stake from a game which is not his own. Nietzsche called the philosophers and philosophy of his time "the portrayal of all that has ever been believed". He might say the same of today's philosophy where Nietzscheanism, Hegelianism and Husserlianismare the scraps of the new gaudily painted canvas of modern thought. There is no possible compromise between Hegel and Nietzsche. Nietzsche's philosophy has a great polemical range; it forms an absolute anti-dialectics and sets out to expose all the mystifications that find a final refuge in the dialectic. “ p. 195