Fanged Noumena, 261–289


Making it with Death

Remarks on Thanatos and Desiring-Production


If Deleuze is to be salvaged from the inane liberal neo-Kantianism that counts as philosophy in France today, it is necessary to re-assemble and deepen his genealogy. The Pseudo-Nietzscheanism of the late 1960s’ reaction against Hegel is scarcely a context commensurate with a thinker of major importance, and the same could be said of his jousting with structuralized psychoanalysis. Deleuze’s power stems from the fact that he succeeds in detaching himself from Parisian temporality much more successfully than most of his contemporaries, including even Guattari. The time of Deleuze’s text is a colder, more reptilian, more German time, or at least, a time of the anti-German Germans of Schopenhauer and Nietzsche in particular, for whom millennia were to be scanned with scorn…