The Tragic Community: Nietzsche and Philosophy as A Treatise on Politics (Part II)

“When someone asks “what’s the use of philosophy?” the reply must be aggressive, since the question tries to be ironic and caustic. 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. Its only use is the exposure of all forms of baseness of thought. Is there any discipline apart from philosophy that sets out to criticise all mystifications, whatever their source and aim, to expose all the fictions without which reactive forces would not prevail?” (NP, 108)

Philosophy’s function, according to Deleuze, is “to sadden” or better, to be unforgivingly critical of reactive forces. Through this unforgiving critique, philosophy seeks to demystify, destroy, debase, deconstruct, etc., all established (reactive) values and in this way Deleuze claims “This is why philosophy has an essential relation to time: it is always against its time, critique of the present world. The philosopher creates concepts that are untimely and not of the present.”(NP, 107) To think actively (Philosopher) is “acting in a non-present fashion therefore against time and even on time, in favor (I hope) of a time to come.”(NP, 107) Thus a new conception of philosophy and thought arises: the thinking of Culture instead of the thought of Method.

“Method always presupposes the good will of the thinker, “a premeditated decision.” Culture, on the contrary, is a violence undergone by thought, a process of formation of thought through the action of selective forces, a training which brings the whole unconscious of the thinker into play.” (108) Deleuze’s critique of Method is the critique of the “ready-made” theory. To use Method thus means one is not thinking, since Deleuze understands Thinking as an immanent process. That is to say, “Thinking depends on forces which take hold of thought.”(108) To think actively and affirmatively, one must be able to take stock of those active forces which constitute one’s life, understanding, etc. Thinking entails a certain genetic element which “determines the relation of force and qualifies related forces.”

This genetic element is similar to the will to power where will=joy/creation, and power is the differential force in a will. Thus Deleuze says, “The thinker thus expresses the noble affinity of thought and life: life making thought active, thought making life affirmative. In Nietzsche this general affinity is…the essence of art.” (NP, 101) And who are the artists? “We the artists” = “we the inventors of new possibilities of life.” (NP, 103) This is one way to understand Deleuze when he says “the theory of forces depends on a typology of forces. And once again a typology begins with a topology. Thinking depends on certain coordinates.” (NP, 110)

To begin Thinking, and to begin thinking about a Tragic Community, we must begin with an immanent process; untimely and ‘to come.’ Jean Luc-Nancy illustrates the pitfalls of a Method-ological thinking and the need for a Cultural one:

“ What is important is one sense of this truth, namely, that “authority” cannot be defined by any preexisting authorization (whether institutional, canonical, or based on some norm) but can only proceed from a desire that expresses itself or recognizes itself in it. There is no subjectivism, certainly no psychologism, in this desire, only the expression of a true possibility and thus of a true potential of being. If democracy has a sense, it would be that of having available to it no identifiable authority proceeding from a place or impetus other than those of desire – of a will, an awaiting, a thought – where what is expressed… is being all together, all and each one among all.” (Truth of Democracy, 14)

Given this passage by Nancy we can say that to think in the style of Method is to define authority (or that which governs and limits the degree of play, freedom, movement, etc., within a given context; that is to say values and evaluations!) by a preexisting “authorization,” or “ready-made” theory. Rather, for Nancy as for Deleuze, to think in the style of Culture is to think of a community, subject, event, etc., ‘on its own terms.’ That is to say, to think ‘in process,’ to think the forces which take hold of the event, and to have a thought that does not attempt to anticipate the community ‘to come.’ But this isn’t to say that one should have no method of approach, but rather thought/life must be strategic. One must be willing to abandon what is ready-made in theory, and create new concepts because the ‘to come,’  is unknown (chance), is that which we cannot anticipate at all. Thus a Tragic Community doesn’t elaborate any theory but rather its concern is understanding the material conditions (forces, flows, economic, agricultural, cultural, etc.) necessary to be both an artist (an envisioneer of new possibilities) and the critic and criminal.

But a problem, one posed by persons like Zizek, Hardt and Negri, and to a lesser extent Brian Massumi, remains. In the age of postmodern capitalism, does the theorization and practice of a Tragic Community carry out a true critique of capital? The answer appears to be no:

“Individual consumers are being inducted into…collective processes rather than being separated out and addressed as free agents who are supposed to make an informed consumer choice as rational individuals. This is a step beyond niche marketing, its relational marketing. It works by contagion rather than by convincing, on affect rather than rational choice. It works at least as much on the level of our ‘indeterminate sociality’ as on the level of our identities. More and more, what it does is hitch a ride on movements afoot in the social field, on social stirrings, which it channels in profit-making directions. People like Negri talk about the ‘social factory’, a kind of socialisation of capitalism, where capitalism is more about scouting and capturing or producing and multiplying potentials for doing and being than it is about selling things…The product ultimately, is us. We are in-formed by capitalist powers of production. Our whole life becomes a ‘capitalist tool’ – our vitality, our affective capacties.” (Navigating Movements, 55)

Or let us take Zizek’s analysis of Deleuze and Guattari’s notion of becoming and its potential for resistance:

“And what about the so-called Transformer or Animorph toys, a car or a plane that can be transformed into a humanoid robot, an animal that can be morphed into a human or robot-is this not Deleuzian? There are no “metaphorics” here: the point is not that the machinic or animal form is revealed as a mask containing a human shape but, rather, as the “becoming-machine” or “becoming-animal”of the human.” (Bodies without Organs, 184)

According to Zizek’s analysis, it appears that capital has managed to materialize Deleuze and Guattari’s own theories of becoming-animal and becoming-machine, and even turn a profit on them. Zizek thus poses a problem-question to those who find potential forms of resistance to capital in this framework of the immanence of forces, essences, power, becomings, etc.: how does one distinguish between the becoming-animal that resists capital, and the becoming-animal that is produced by capital? Is there a ‘real’ or ‘true’ becoming and a ‘pseudo’ becoming? In response to such a caricature (a la Zizek) I would remind us that there isn’t a unitary and solitary, becoming and/or force. Every force can be either active or reactive, depending on the forces that take hold of it. Moreover, becomings can be subsumed into capitalist production or can be used to resist and subvert them.

What cannot be denied is the fact that postmodern capitalism does operate all too similar to Deleuze’s notions of becoming, flow, and deterritorialization. However, what must be resisted is the conception that the immanent critique of capitalism cannot effect any substantial changes to capitalism’s postmodern immanence. Here we must recall a notion, and one I have not yet touched on at length, of Deleuze’s reading of Nietzsche: the will to power, which is the counterargument to the Zizekian straw-man. “The will to power is the element from which derive both the quantitative difference of related forces and the quality that devolves into each force in this relation.” (NP, 50) Or put in another way,

“The will to power is thus added to force, but as the differential and genetic element, as the internal element of its production […] The will to power must be described as the genealogical element of force and of forces. Thus it is always through the will to power that one force prevails over others and dominates or commands them. Moreover it is also the will to power (dy) which makes a force obey within a relation; it is through will to power that it obeys.”(NP, 51)

To understand the will to power as the genealogical element of force is to understand that will to power does not mean that a will wants power. Will/willing designate something different from power: will/willing are understood as ‘joy’ and ‘creation,’ respectively. Power, on the other hand, “is the one that wills in will. Power is the genetic and differential element in the will.”(NP, 85) To the extent that power is ‘the one that’ interprets and evaluates life, we must ask who is ‘the one that’? What is the creative deed, the willed creation, of power? Insofar as our answer to this question is active and affirmative force, Deleuze will maintain the term will to power. Will to power is the selection and creation of “a particular relation of forces, a particular quality of forces.”(NP, 85) Insofar as our answer to this question is reactive and negating force, Deleuze will use the term will to nothingness. (NP, 64) But to what extent does the will to power answer the question of distinguishing active from reactive force, or capitalist-becomings from anticapitalist-becomings?

“The will to power as genealogical element is that from which senses derive their significance and values their value…The signification of sense consists in the quality of the force which is expressed in a thing: is this force active or reactive and of what nuance? The value of a value consists in the quality of the will to power expressed in the corresponding thing; is the will to power affirmative or negative and of what nuance?” (NP, 54-55)

These are the guiding questions Deleuze gifts us with: what type of power, or better who is ‘the one that’ wills in the will to power? is it active or reactive and of what nuance? These questions can be summed up as such: what is the creative deed of the one that wills? Nietzsche replies, “slave morality says “no”…: and this “no” is its creative deed.” (NP, 36) Understanding this distinction of will to power and will to nothingness, we can return to the “theoretical weakness” of  “postmodern” philosophy. The becoming-animal, and becoming-machine of transformer and animorph toys embody a becoming, yes. But what kind of becoming? active or reactive? and of what nuance?

The becoming-commodity of these becoming-animal/becoming-machine are reactive becomings arising from a will to nothingness. The creativity of such becomings have been channeled and reduced into profit-machines; becoming-animal has become-commodity, which has become-profit. The ultimate reduction to profit is capitals creative deed; the “no” to that which is outside of itself, to that which becomes something other than profit. This is, too, the point of Agamben’s commentary on Tiananmen square: the becoming-community of whatever-singularities posit a value different from the values of becoming-capital. And to the extent that ‘postmodern’ capitalism cannot tolerate these becomings which are incommensurable to it and thus actively negate them, they are reactive/negating forces: the will to nothingness par excellence.