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By Michael Weston

Weston examines the function of literature in philosophical mirrored image at the importance of existence, addressing either the ecu "Post-Nietzschean" culture and the expanding value of those concerns for significant American and British thinkers.

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Weston examines the position of literature in philosophical mirrored image at the importance of existence, addressing either the ecu "Post-Nietzschean" culture and the expanding value of those matters for significant American and British thinkers.

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I lose the possibility of speaking. Especially speaking as I am now of summit morality is something utterly ridiculous . . the summit, when suggested as an end, is not the summit, since I’m reducing it to the search for advantage when speaking of it . . 50 The experience within which subject and object would be annihilated cannot be spoken of, described, and it cannot be related to as an end. ’51 Activity can then take place in relation to the question. 52 This activity lies in transgression, deliberate activity contravening the taboos and structure of rational conduct: in perverse (that is, non-reproductive) sex, love, drunkenness, gambling without prudence, and so on.

Constitution as differences depends upon ‘difference’, on ‘relation’, on the ‘gap’ between differences which prevents them ever constituting the ‘final word’ or ‘reality’. It is this ‘gap’ which is Bataille’s concern: it cannot become the object of thought, since this would constitute it as a difference rather than as the differing itself. ) But although evading thought, Bataille believes it can, in a sense, become an experience. ’7 Bataille calls this ‘inner experience’. ’8 To experience the ‘yawning gap’, differing itself, means the dissolution of subject and object.

Perspectives which need to believe they embody such truth are thus illusions. The only intellectually honest life is the self-creative, accepting and affirming the very absence of any truth to which the individual is subservient: ‘One could conceive of such a pleasure and power of self-determination, such a freedom of the will that the spirit would take leave of all faith and every wish for certainty . . ’77 Such a life would see that the forms which reality takes for us, and which even a free spirit must recognize, are themselves human creations, the product of the human will to self-preservation: in the formation of reason, logic, the categories, it was need that was authoritative: the need, not to ‘know’, but to subsume, to idealize, 16 L I F E A S A RT : K A N T, S C H L E G E L , N I E T Z S C H E for the purpose of intelligibility and calculation.

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