3. Critique
3.1 Transformation of the Sciences of Man
Passive mental habits create passive science: Positivism. Active mental habits produce an active science: Semiotics or interpretation of signs, Aesthetics, or creating Types, and Genealogy, or determining the rank of active and passive wills.
3.2 The Form of the Question in Nietzsche
Which one posses the object of interpretation? Which desire presupposes the object? This is the question. Dionysus is the one, but who hides himself in the many appearances of Ariadne or truth. He is the being of becoming.
3.3 Nietzsche=s Method
What the will wants is to assert its difference or to deny what differs, not to obtain an object. A will only will qualities, and those qualities betray the will doing the willing as a type: active or passive. What quality does the will of the earth reveal?(Class notes 4/14) Lightness!
3.4 Against his Predecessors
1) Power is not the object or goal of a wills representation.
2)Power struggles in the history of Philosophy are symptoms of decline in harmony.
3) Strife is the slaves way of achieving representation.
3.5 Against Pessimism and against Schopenhauer
Schopenhauer=s will is an extension of the old duality metaphysics, inside-outside, phenomenon-noumenon.
3.6 Principles for the Philosophy of the Will
If the will is the being of beings, then it is the will that gives, bestows, is philanthropic and creative.
3.7 Plan of The Genealogy of Morals
This is the revaluation of Kant=s CPR. Reactive forces rely on the noble lie to win. The negative is amplified through imagination, active becomes reactive via this process, and finds its end in mystification. 1) SOUL: ressentiment is an imaginary revenge, a spiritual vindication, a paralogism of force separated from what it can do. 2)WORLD: Bad conscience is an antimony, it express a force turned against itself. As such it is the world inverted. 3) IDEAL: The ascetic as the deep mystification of IDEAL, the will to nothingness.
Central section of Book.
3.8 Nietzsche and Kant from the point of View of Principles
There is no moral phenomenon, only moral interpretations of phenomenon
3.9 Realisation of Critique
The critique must be of the illusions that come from reason. These illusion present themselves as moral phenomenon. How to distinguish the internal will from transcendental will; nature vs. nurture debate, and external vs. internal or the metaphysics determined from Plato.
3.10 Nietzsche and Kant from the Point of View of Consequences
1) Interpretation not transcendental critique.
2) The thought that thinks against reason (as reaction of the mind) not thinking that one is the legislator( which is an illusion of reason via selfish morality). Thinking this thought is the capture of the force that wills, and is the dice throw that must be affirmed.
3) Genealogy, not legislation.
4) Subject yourself to this Critique.
5) A healthy Critique leads to a healthy overman.
3.11 The Concept of Truth
(EP2, 379-380) The will to truth is simply the will that does not want to be deceived or to deceive others. His(the wills) reason for this interpretation is a moral one. The moral interpretation is the ally that leads to nihilism.
The will to nothingness with the reactionary(the ascetic ideal) vs, the will to power and the active; the will that wants Difference uses these exclusive methods of making itself present.
3.12 Knowledge, Morality and Religion
Religion needs free thinkers to adapt and survive. Morality has replaced religion, and knowledge has replaced morality. Nietzsche=s task: Untruth, the great experiment.
3.13 Thought and Life
Removing the COMPLETENESS in thought in order to explore, thought then becomes an art.
3.14 Art
1) Art is the stimulant to will to power, not a depressant.
2) Art is the highest power of falsehood. Since reason is a reaction, falsifying the reaction is an attempt toward Atruth@ or is an experiment to discover what can be known.
3.15 New Image of Thought
The tragic art is to sadden, Ait is useful for harming stupidity, for turning stupidity into something shameful@(Deleuze, 107). To expose the base forms of thought.