Date: Thu, 14 Sep 1995 17:48:55 -0500 (CDT)
From: CND7750-AT-UTARLG.UTA.EDU
Subject: Re: Susan Says Here It Is, There It Isn't


i think one thing applies: i'm clever. other than that, you
pretty much missed the boat. i would like to know, hoewver,
how you think susan misinterpreted Deleuze's notion of
univocity. also, since you are now found of tracing
the relational concept of force to hegel's phenomenology,
what do you think aobut the notion of force and space from
my last post? I warn you yet again, Deleuze was not the first
to come up with this anti-hegelian nietzscheanism, for
my comments were taken almost directly from Joan Stambaugh's
_The Problem of Time in Nietzsche_, the two sections "The Two
Irreconcilable Interpretations of Time as What Makes P9ossible
the Eternal Activity of Finite force" and "Reversion  to the 
Concept of Time as Form of Becoming: Time as the Constraint
f a Repetition of Force", and i almost forgot, "Time as
the 'Wherein' of Force: Argument with Newtonian Mechanics",
pp. 79-94.
 
Susan's sodomistic theories can be found in Klossowski's
_Sade My Neighbor_, especially the chapter entitiled,
"Outline of Sade's System," pp 67-98.

Susan's comments on the 'will' and its elimination come
from Nietzsche's fatalism of course, perhaps expressed
most clearly in _Ecce Homo_, "Why I Am So Clever."
Also from Joan Stambaugh's _The Other Nietzsche_ SUNY Press,
1994, especially the essays "Amor dei and Amor Fati: Spinoza
and Nietzsche" and "The Innocence of Becoming."

"Rather, Spinoza says, everything is already there and 
cannot possibly be otherwise. It must be just as it is.
Nietzsche reached this insight when he realized that not only
can we affirm the world process if we remove the idea of
purpose from it; removing the idea of purpose first enables
us to affirm the world process as it is, not as it ought
to be. To consider the world process as it ought to be
lands us back in the realm fo good and evil, of Platonic
backworlds, a world behind this world, judging our world
to be imperfect and without value. ...
"The unconditioned necessity of all occurence has no 
compulsion about it; he stands high in knowledge who has
thoroughly realized and felt this," and "_Fatum_ is and
elevating thought for him who comprehends that he belongs
to it."" 
ambaugh, _The Other Nietzsche_ pp 91-3.

chris

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