“Man seeks “the truth”; a world that is not self contradictory , not deceptive, does notchange, a
world – … He does not doubt that a world as it ought to be exists; hewould like to seek out the road to it”(Nietzsche: 585, p316/317)Man would like to seek out the road to what can only be “
The fiction of a world”.(Nietzsche: 585, p317).
There is no doubt that “At bottom, it has been an aesthetic tastethat has hindered mankind most” but this does not mean that we have in any wayovercome our aesthetic taste. The “scientific character” and its empirical search for ‘truth’ merely instantiates a new and flattering aesthetic maxim for moderns to slavishlyfollow. (
p262). The Aesthetic is comparable to logic and ethics in that“both refer to human behaviour and its lawfulness” and it is noted by Heidegger that“The true, the good, and the beautiful are the objects of logic, ethics andaesthetics.”(Heidegger: Vol I p78) These are the laws of convention, schemes amicable toour assumptions. The purpose of this essay will be to show how all knowledge claims arein some sense subject to the whims of the aesthetic valuations because “
Truth is the kind of error
without which a certain kind of being could not live” (Heidegger: Vol II pp125)
The starting point
Deleuze explains that for Nietzsche there are two modes of being-in-the-world,characterised by either an active or reactive force. The reactive forces are inferior, butthat does not entail that they “cease to be forces distinct from those which command”.We understand the reactive organism as constituted through a series of “mechanical andutilitarian accommodations”. Evidence of active forces is rarer, because “it is thereaching out for power” (Deleuze_37/8/9) that throws reactive forces into stark relief bycontrast. Napoleon was for Nietzsche an active force. For this reason we cannot followHeidegger who turns the realisation of man’s essence into the wholly active Over-man.This move is strange because “Man’s essence is the becoming-reactive of forces.” it is“determined as human, all too human”(Deleuze pp 159)
The reference ‘Vol II’ will refer to Krell’s second edition of Heidegger’s Nietzsche lectures, and ‘Vol I’will refer to the first volume.