become in Europe. What had this cost in terms of Greek heroism and happiness? Moreover, what manner of abyssal interiority, what possible subjectivity, had it subsequently carved out, even in its culture of resentment towards life? Nietzsche, however, dealt in terms of “values,” counseled and even foretold against Christianity a “transvaluation of values,” Umwertung aller Werte, because values are indeed exclusive. But must we end things there, at exclusion? For this reason I will deal in terms not of “values” but of resources.
Translator’s notes
1 1. Advene (advenir) and advent (avènement) are special terms in the author’s philosophical lexicon, and tie in with his notions of the divide (écart) and, especially, of ex-istence, wherein a subject that is truly alive abides outside of the world, while remaining within it. This is the whole point of the book. An advent here is an occurrence that comes from outside of the world.
2 2. The first two lines of Louis Aragon’s poem “La Rose et le Réséda,” a call to put religion aside in the resistance against the Nazis.
3 3. A reference to Henri Bergson’s “supplément d’âme” (literally supplement of soul) – “We must add that the body, now larger, calls for a bigger soul, and that mechanism should mean mysticism”: Henri Bergson, Two Sources of Morality and Religion, trans. R. Ashley Audra and Cloudesley Brereton, London: Macmillan and Co., 1935, p. 310.
4 4. Ludwig Feuerbach, The Essence of Christianity, trans. Marian Evans, London: John Chapman, 1854.
5 5. “Then Jesus said unto him, Except ye see signs and wonders, ye will not believe.”
6 6. Standard French and English translations differ in their choice of synonym. The French word essence figures in, for example, Ludwig Feuerbach, Essence du christianisme, trans. Joseph Roy, Paris: A. Lacroix, Verboechoven & Cie., 1864; the English word nature in Ludwig Feuerbach, The Essence of Christianity, trans. Marian Evans, New York: Calvin Blanchard, 1855.
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