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Active and Reactive-Deleuze on Nietzsche

Active and Reactive-Deleuze on Nietzsche

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Published by api-3857490
Chapter from Deleuze's groundbreaking reading 'Nietzsche and Philosophy'
Chapter from Deleuze's groundbreaking reading 'Nietzsche and Philosophy'

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Published by: api-3857490 on Oct 19, 2008
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05/09/2014

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page 80
active and reactive
gilles deleuze
the body
spinoza opened up a new way for philosophy and the
sciences. he said that we do not even know what a
body can do, that we speak and chatter on about
consciousness and spirit, but we neither know what a
body is capable of, which forces are its own, nor what
these forces hold in store for us. 1 nietzsche knows
that the hour has arrived: "we are in the phase of the
modesty of consciousness."2 to recall consciousness
to its necessary modesty is to take it for what it is: a
symptom, and nothing but a symptom, of a deeper
transformation, a symptom of the activity of forces
wholly other than spiritual. "perhaps it is uniquely a
question of the body in all spiritual development."
what is consciousness? like freud, nietzsche thinks
that consciousness is the region of the ego affected
by the external world.3 nevertheless, consciousness
is defined less in relation to exteriority, in terms of the
real, than in relation to superiority, in terms of values.
this distinction is essential to a general conception of
the conscious and unconscious. in nietzsche,
consciousness is always the consciousness of an
inferior in relation to the superior to which it is
subordinated or "incorporated." consciousness is
never self-consciousness, but the consciousness of
an ego in relation to the self that is not conscious. it is

not the master's consciousness, but the slave's
consciousness in relation to a master who does not
have to be conscious himself. ''consciousness
ordinarily only appears when a whole wishes to
subordinate itself to a superior whole . . .
consciousness is born in relation to a being of which
we could be the function."4 such is the servility of
consciousness; it testifies merely to "the formation of
a superior body."
what is the body? we do not define it by saying that it
is a field of forces or a nutritive medium in which a
plurality of forces quarrel. for in fact there is no
"medium," no field of forces or battle. and there is no
quantity of reality, for all reality is already a quantity of
force. there are nothing but quantities of force "in a
relation of tension" between one another.5 every force
is related to other forces, and it either obeys or
commands. what defines a body is this relation
between dominating and dominated forces. whether
chemical, biological, social, or political, every relation
of forces

page 81
constitutes a body. any two forces, being unequal,
constitute a body as soon as they enter into relation,
which is why the body is always the fruit of chance, in
the nietzschean sense, and why it appears as the
most "wonderful" thing, much more wonderful in truth
than consciousness and spirit. 6 but chance, the

relation of force with force, is also the essence of
force. thus, one does not ask how a living body is
born, since every body lives as the "arbitrary" product
of the forces that compose it. composed of a plurality
of irreducible forces, the body is a multiple
phenomenon; its unity is that of a multiple
phenomenon, the "unity of domination.'' in a body, the
superior or dominating forces are called active, and
the inferior or dominated forces are called reactive.
active and reactive are precisely the basic qualities
that express the relation of force with force. the forces
that enter into relation with one another have no
quality per se, unless (at the same time) they bear a
quality that corresponds to their difference in quantity.
this difference of qualified forces, active and reactive,
in accordance with their quantity, will be called their
hierarchy.
the distinction of forces
inferior forces (as distinct from those that command)
do not cease being forces even though they obey. to
obey is a quality of force as such, and it is just as
much tied to power as commanding is:
individual power is by no means surrendered. in the
same way, there is in commanding an admission that
the absolute power of the opponent has not been
vanquished, incorporated, disintegrated. "obedience"
and "commanding" are forms of struggle.7
inferior forces are defined as reactive; they lose
nothing of their force, or their quantity of force; they
exercise it in securing means and ends, in serving the
conditions of life and the functions and tasks of

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