The masters according to Nietzsche are the untimely, those who create, who destroy in order to create, not to preserve. Nietzsche says that under the huge earth-shattering events are tiny silent events, which he likens to the creation of new worlds: there once again you see the presence of the poetic under the historical. In France, for instance, there are no earth-shattering events right now. They are far away, and horrible, in Vietnam. But we still have tiny imperceptible events, which maybe announce an exodus from today’s desert. Maybe the return to Nietzsche is one of those “tiny events” and already a reinterpretation of the world.”
From a transcendental point of view, though, we cannot assume real interests, nor some pre-social and essential individual that we might discover underneath power and images. The first step of transcendental method for Deleuze is to show how persons and interests are produced from the chaotic flows of desire. Deleuze and Guattari refer to this as ‘micropolitics’.”
Identities and representation: this is the stuff of the dogmatic image of thought. It is mirrored precisely in liberal political theory. No wonder stability is a constant preoccupation of political discussion. No wonder the threat to politics is so often called anarchy, by which is meant chaos, by which is meant instability and disorder. Politics is a matter of stability, of the stable representation of given individual interests by means of a government that considers and balances those interests in the public realm.”
There is more, always more.”
DeLanda’s Introduction to Deleuzian Philosophy
Parties are an evil inherent in free governments; but they do not have the same character and the same instincts in all periods of time.
There are periods of time when nations feel tormented by such great ills that the idea of a total change in their political constitution occurs to their mind. There are other periods when the malaise is even more profound and when the social state itself is compromised. That is the time of great revolutions and great parties.
Between these centuries of disorders and miseries, you find others when societies are at rest and when the human race seems to catch its breath. In truth, that is still only outward appearance. The march of time does not stop for peoples any more than for men; both advance each day toward an unknown future; and when we believe them stationary, it is because their movements escape us. They are men who are walking; to those who are running, they seem immobile.
Similar to the hand that marks the hours; everyone can tell the path it has already followed, but the hand must be watched for a long time to discover that it is moving.
Be that as it may, there are periods when the changes that take place in the political constitution and social state of peoples are so slow and so imperceptible, that men think they have arrived at a final state; the human mind then believes itself firmly seated on certain foundations and does not look beyond a certain horizon.
This is the time of intrigues and of small parties.
What I call great political parties are those that are attached to principles more than to their consequences, to generalities and not to particular cases, to ideas and not to men. In general, these parties have more noble traits, more generous passions, more real convictions, a more candid and bold appearance than the others. Here, particular interest, which always plays the greatest role in political passions, hides more cleverly behind the veil of public interest; sometimes it even manages to hide from the view of those whom it arouses and brings into action.
Small parties, on the contrary, are generally without political faith. Since they do not feel elevated and sustained by great objectives, their character is stamped by an egoism that occurs openly in each of their acts. They get worked up from a cold start; their language is violent, but their course is timid and uncertain. The means they use are miserable, like the very end that they propose. That is why, when a time of calm follows a violent revolution, great men seem suddenly to disappear and souls withdraw into themselves.
Great parties turn society upside down; small ones trouble it; the ones tear it apart and the others deprave it. Both have a common trait, however: to reach their ends, they hardly ever use means that conscience approves completely. There are honest men in nearly all parties, but it can be said that no party should be called an honest man. The first sometimes save society by shaking it up; the second always disturb it to no profit.”
we must avoid the simple metaphors of demasking, of throwing away the veils which are supposed to hide the naked reality.
We can see why Lacan … distances himself from the liberating gesture of saying finally that “the emperor has no clothes”.”