body strives to become master over all space and to extend its force (—its will to power:) and to thrust back all that resists its extension. But it continually encounters similar efforts on the part of other bodies and ends by coming to an arrangement (“union”) with those of them that are sufficiently related to it: thus they then conspire together for power. And the process goes on. (Will to Power, §636, 340)
[10]. Friedrich Nietzsche, Beyond Good and Evil, “On the Prejudices of Philosophers,” §13.
[11]. I have written elsewhere about Nietzsche’s use of digestive and reproductive metaphors for the intellect, and vice versa. See Joanne Faulkner, “The Body as Text in the Writings of Nietzsche and Freud,” Minerva: An Internet Journal of Philosophy. 7, November (2003): 94–124.
[12]. See, for instance, Friedrich Nietzsche, “On Truth and Falsity in their Extramoral Sense,” Essays on Metaphor. W. Shibbles, ed. (Wisconsin: The Language Press, 1972), 2.
[13]. For his account of the importance of forgetting, see Friedrich Nietzsche, On the Genealogy of Morals, Trans. Walter Kaufmann and R. J. Hollingdale (New York: Vintage, 1989), 57.
[14]. See “Of the Despisers of the Body” in Friedrich Nietzsche, Thus Spoke Zarathustra, Trans. R. J. Hollingdale (Harmondsworth: Penguin, 1969), 61–63.
[15]. Jacques Lacan, “The Freudian Thing,” Écrits: A Selection. Trans. Alan Sheridan (New York: W. W. Norton, 1977), 128.
[16]. Deleuze argues that Nietzsche uses his account of the relation in order implicitly to criticize Hegel’s tendency to equate power with the representation (or recognition) of power. (Gilles Deleuze, Nietzsche and Philosophy, Trans. Hugh Tomlinson (London: Athlone, 1983), 10). However, Genealogy may also be read as a “heuristic myth” wherein there is no possibility of a master type that “names” without a concern for the recognition of his power. David McNeill writes:
[T]he noble mode of valuation appears to be essentially, if only implicitly, comparative and relative. The nobles first come to experience themselves as noble only in contradistinction to a lower social stratum to which they oppose themselves . . . it seems that what Nietzsche says about ‘slave morality,’—that ‘from the outset (it) says No to what is “outside,” what is “different,” what is “not itself”; and this No is its creative deed’—is just as true of ‘noble morality’ as it is of ‘slave morality.’ (“Moral Psychology and Transcendental Philosophy in Nietzsche’s Genealogy,” unpublished manuscript).
[17]. The French jouissance incorporates a legal sense, of use and ownership—having something at one’s disposal for free enjoyment—as well as pleasure.
[18]. See Daniel Conway, “Ecce Caesar: Nietzsche’s Imperial Aspirations.”
[19]. Significantly in this context, the carnival was originally a festival that involved the ritual reversal of social hierarchy, through the playing of roles. Nietzsche’s usage of the term here indicates a relation to this tradition, albeit concerned with the reversal of privilege through the infliction of suffering rather than excessive drinking, and so forth.
[20]. See David McNeill, as referred to in note 16.
[21]. “Circuits of Bad Conscience: Nietzsche and Freud,” in Judith Butler, The Psychic Life of Power: Theories in Subjection (Stanford: Stanford University Press, 1997) 63–82.
[22]. In this book, Butler focuses upon the figure of “the turn” as it is used to demonstrate psychic interiority in the texts not only of Nietzsche, but also of Hegel, Freud, Foucault, and Althusser.
[23]. Freud uses the term Verinnerlichung, “internalization,” to explain the authority of the superego. (See Sigmund Freud, “Civilization and Its Discontents,” Civilization, Society and Religion, Penguin Freud Library vol 12. Albert Dickson, ed. Trans. James Strachey [Harmondsworth: Penguin, 1991], 72).
[24]. For an evocative depiction of Nietzsche as a leader of cults, see Geoff Waite, Nietzsche’s Corps/e: Aesthetics, Politics, Prophes; or, The Spectacular Technoculture of Everyday Life (Durham: Duke University Press, 1996).
[25]. In the story of Oedipus, a monster (sphinx) poses him the question of mortality, and whoever cannot answer it correctly is cast into the abyss.
CHAPTER 2
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Lacan, Desire, and the Originating Function of Loss
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