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We are unable to affirm and to deny one and the same thing : this is a
subjective empirical law, not the expression of any "necessity" but only of
an inability.
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For the text goes well beyond the assertion that the claim to
know is just an unwarranted totalization of the claim to perceive
and to feel. Elsewhere, Nietzsche will devote considerable energy
to questioning the epistemological authority of perception and of
eudaemonic patterns of experience. But here he has other objectives.
The unwarranted substitution of knowledge for mere sensation
becomes paradigmatic for a wide set of aberrations all linked to the
positional power of language in general, and allowing for the radical
possibility that all being, as the ground for entities, may be
linguistically "gesetzt," a correlative of speech acts. The text asserts
this without equivocation: "To affirm (that logical axioms are
adequate to reality) one would ... have to have a previous knowl·
edge of entities: which is certainly not the case (my italics)." It has,
in truth, not been shown explicitly that we have no a priori
knowledge of the being of entities. What has and will be shown,
within the confines of this particular fragment, is the possibility of
unwarranted substitutions leading to ontological claims based on
misinterpreted systems of relationship (such as, for example, sub-
stituting identity for signification). The possibility of arousing such
a suspicion suffices to put into question a postulate of logical
adequacy which might well be based on a similar aberration. And
since this aberration is not necessarily intentional but grounded in
the structure of rhetorical tropes, it cannot be equated with a
consciousness, nor proven to be right or wrong. It cannot be refuted,
but we can be made aware of the rhetorical substratum and of a
subsequent possibility of error that escapes our control. We cannot
say that we know "das Seiende" nor can it be said that we do not
know it. What can be said is that we do not know whether or
not we know it, because the knowledge we once thought we pos-
sessed has been shown to be open to suspicion ; our ontological
confidence has forever been shaken.
Nietzsche seems to go further than this and concludes: "(The
law of contradiction) therefore (my italics) contains no criterion of
truth, but an imperative concerning that which should count as
true." The conclusion seems irrevocable. As is stated, in the form
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s Perhaps more clearly, in German: "Der Text bejaht und vemeint nicht
ein und dasselbe sondem er verneint das Bejahen."
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reaction, that of deeds ..."; "In order to exist, slave morality always
first needs a hostile external world; it needs, physiologically speak-
ing, external stimuli in order to act at all-its action is fundamental-
ly reaction. The reverse is the case with the noble mode of valua-
tion ••.• " 6 And a little further in the same work, in connection
with a discussion of causality that anticipates many similar argu-
ments in the posthumous fragments, the hypostasis of action as the
horizon of all being seems to be unquestionably affirmed: "there
is no 'being' behind doing, effecting, becoming; the 'doer' is merely
a fiction added to the deed-the deed is everything (es gibt kein
"Sein" hinter dem Tun, Wirken, Werden; "der Tater" ist zum Tun
bloss hinzugedichtet- das Tun ist alles." 7 The use of the term
"hinzugedichtet" (added by poetic invention), as well as the context,
indicate that action here is conceived in close connection with
linguistic acts of writing, reading and interpretation, and not within
a polarity that opposes language, as speech or as writing, to action.
Of course, one cannot expect the same strategy with regard to
valorization in a book like the Genealogy explicitly designated as a
part!phlet and destined to condemn and to convince, as in the more
speculative treatises that Nietzsche's later book (or books) were,
among other things, destined to be. On a specific question (such as
the ontological authority of acts) the speculative statements should
be given at least equal consideration next to the emphatic, persuasive
ones. One therefore has to confront a slogan such as "Tun its alles"
with a passage like the following: "The 'Spirit', something that
thinks ..• here we first imagine an act that does not exist, 'think-
ing', and secohd we imagine as substratum of this act a subject in
which every act of thought and nothing else originates: this means
that the deed as well as the doer are fictions (sowohl das Tun, als
der Tater sind fingiert)." 8 The parallel that concerns us is the sym-
metry between this fictitious doing (fingiertes Tun) and the fie-
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As for the intentional link between act and subject, it has been
the target of a considerable number of late texts, not to mention
several earlier versions that go back at least as far as the Birth of
Tragedy. In the posthumous texts, it is often carried out as a
rhetorical deconstruction of the metalepsis of cause and effect;
the well-known passage on the phenomenalism of consciousness is
a good case in point. 10 This moment in the deconstructive process
is undoubtedly still present in the fragment with which we are
concerned: it is, after all, entitled "On psychology and epistemo-
logy" 11 and, in it, Nietzsche denounces the acceptance of an "un-
mediated and causal link between ideas" as "the crudest and
clumsiest observation." 12 There is nothing new about such ut-
terances; what gives the passage a special significance is that the
fiction of a "subject-substratum" for the act is explicitly called
secondary as compared to the prior fiction of the act itself ("first
we imagine an act that does not exist . . . and second we imagine
a subject-substratum for this act ...). The aberrant authority of the
subject is taken for granted; the new attack is upon the more
fundamental notion of "act." Hence also the apparent contradiction
between this text and the one on the phenomenalism of conscious-
ness alluded to earlier (Section 479). Whereas the notions of an
"inner" space or time seem to be more or less definitively reduced
to the status of a deception in the latter fragment, section 477
begins by asserting: "I maintain the phenomenalism of the inner
world, too ...." But the immediate continuation of the sentence
(" ... everything of which we become conscious is arranged, sim-
plified, sehematized, interpreted through and through . . . and
is perhaps_ pur.ely imaginary") 13 makes clear that phenomenality is
now no longer used as an authoritative term that has to be de-
constructed, but as the name of a metaphysical concept considered
to be aberrant. Section 477 takes for granted the deconstruction
1o Section 479 of Der Wille zur Macht (Musarion, XIX, p. 10); Kaufmann,
op. cit., pp. 265-266.
11 This he~ding only appears ·in the new Colli and Montinari critical
edition, VIII; 2, 11 [113], p. 295.
12 KGW, id.; p. 295, ll. 26-30, Kaufmann, p. 264.
13 KGW, id., p. 295, II. 15-22, Kaufmann, pp. 263-264.
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16 Musarion, V, p. 298.
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