The plane of consistency is the abolition of all metaphor; all that consists is Real.
Only thought is capable of inventing the fiction of a State that is universal by right, of elevation the State to the level of de jure universality.
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.
Nietzsche’s break with Schopenhauer rests on precisely this point; it is a matter of knowing whether the will is unitary or multiple.
An image of thought called philosophy has been formed historically and it effectively stops people from thinking.
Psychoanalysts are bent on producing man abstractly, that is to say ideologically, for culture. It is Oedipus who produces man in this fashion and who gives a structure to the false movement of infinite progression and regression.
Philosophy is not in a state of external reflection on other domains, but in a state of active and internal alliance with them, and it is neither more abstract nor more difficult.
What interests us in operations of striation and smoothing are precisely the passages or combinations: how the forces at work within space continually striate it, and how in the course of its striation it develops other forces and emits new smooth spaces.
Let us create extraordinary words, on condition that they be put to the most ordinary use and that the entity they designate be made to exist in the same way as the most common object.
The aim of critique is not the ends of man or of reason but in the end the Overman, the overcome, overtaken man. The point of critique is not justification but a different way of feeling: another sensibility.
I believe strongly that philosophy has nothing to do with specialists.
The philosopher creates, he doesn’t reflect.
The shadow escapes from the body like an animal we had been sheltering.
You never walk alone. Even the devil is the lord of flies.
Christianity taught us to see the eye of the lord looking down upon us. Such forms of knowledge project an image of reality, at the expense of reality itself. They talk figures and icons and signs, but fail to perceive forces and flows. They bind us to other realities, and especially the reality of power as it subjugates us. Their function is to tame, and the result is the fabrication of docile and obedient subjects.
Language is not made to be believed but to be obeyed, and to compel obedience newspapers, news, proceed by redundancy, in that they tell us what we ‘must’ think, retain, expect, etc. language is neither informational nor communicational. It is not the communication of information but something quite different: the transmission of order-words, either from one statement to another or within each statement, insofar as each statement accomplishes an act and the act is accomplished in the statement.
The various forms of education or ‘normalization’ imposed upon an individual consist in making him or her change points of subjectification, always moving towards a higher, nobler one in closer conformity with the supposed ideal. Then from the point of subjectification issues a subject of enunciation, as a function of a mental reality determined by that point. Then from the subject of enunciation issues a subject of the statement, in other words, a subject bound to statements in conformity with a dominant reality.
Lose your face: become capable of loving without remembering, without phantasm and without interpretation, without taking stock. Let there just be fluxes, which sometimes dry up, freeze or overflow, which sometimes combine or diverge.
Philosophy does not serve the State or the Church, who have other concerns. It serves no established power. The use of philosophy is to sadden. A philosophy that saddens no one, that annoys no one, is not a philosophy. It is useful for harming stupidity, for turning stupidity into something shameful.
So it’s not a problem of getting people to express themselves but of providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don’t stop people expressing themselves but rather force them to express themselves; What a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, and ever rarer, thing that might be worth saying.