For such an approach, Hegel remains a profoundly Christian thinker, a nihilist whose basic strategy is to repackage a profound defeat, the withdrawal from life in all its painful vitality, as a triumph of the absolute Subject. That is to say, from the standpoint of the Will to Power, the effective content of the Hegelian process is one long story of defeats and withdrawals, of sacrifices of vital self-assertion: again and again, one has to renounce vital engagement as still too “immediate” and “particular.” Exemplary is here Hegel’s passage from the Revolutionary Terror to the Kantian morality: the utilitarian subject of civil society, the subject who wants to reduce the State to being the guardian of his private safety and well-being, has to be crushed by the Terror of the revolutionary State which can annihilate him at any moment for no reason whatsoever (the subject is not punished for something he has done, for some particular content or act, but for the very fact of being an independent individual opposed to the universal)—this Terror is his “truth.” So how do we pass from Revolutionary Terror to Kant’s autonomous and free moral subject? By way of what, in more contemporary language, one could call a full identification with the aggressor: the subject should recognize in the external Terror, in this negativity which constantly threatens to annihilate him, the very core of his (universal) subjectivity; in other words, he should fully identify with it. Freedom is thus not freedom from a Master, but the replacement of one Master with another: the external Master is replaced with an internal one. The price for this identification is, of course, the sacrifice of all “pathological” particular content—duty should be accomplished “for the sake of duty.” …when one talks, one always dwells in the universal—which means that, with its entry into language, the subject loses its roots in the concrete life world. To put it in more pathetic terms, the moment I start to talk, I am no longer the sensually concrete I, since I am caught up in an impersonal mechanism which always makes me say something different from what I wanted to say—as the early Lacan liked to say, I am not speaking, I am being spoken by language. This is one way to understand what Lacan called “symbolic castration”: the price the subject pays for its “transubstantiation” from being the agent of a direct animal vitality to being a speaking subject whose identity is kept apart from the direct vitality of passions. A Nietzschean reading easily discerns in this reversal of Terror into autonomous morality a desperate strategy of turning defeat into triumph: instead of heroically fighting for one’s vital interests, one pre-emptively declares total surrender and gives up all content. Lebrun is here well aware how unjustified the standard critique of Hegel is according to which the dialectical reversal of utter negativity into a new higher positivity, of catastrophe into triumph, functions as a kind of deus ex machina , precluding the possibility that the catastrophe might be the final outcome of the process—the well-known common-sense argument: “But what if there is no reversal of negativity into a new positive order?” This argument misses the point, which is that this is, precisely, what happens in the Hegelian reversal: there is no real reversal of defeat into triumph but only a purely formal shift, a change of perspective, which tries to present defeat itself as a triumph. Nietzsche’s point is that this triumph is a fake, a cheap magician’s trick, a consolation prize for losing all that makes life worth living: the real loss of vitality is supplemented by a lifeless specter. In Lebrun’s Nietzschean reading, Hegel thus appears as a kind of atheist Christian philosopher: like Christianity, he locates the “truth” of all terrestrial finite reality in its (self-)annihilation—reality reaches its truth only through/in its self-destruction; unlike Christianity, Hegel is well aware that there is no Other World in which we will be repaid for our terrestrial losses: transcendence is absolutely immanent, what is “beyond” finite reality is nothing but the immanent process of its self-overcoming . Hegel’s name for this absolute immanence of transcendence is “absolute negativity,” as he makes clear in an exemplary way in the dialectics of Master and Servant: the Servant’s secure particular/finite identity is unsettled when, in experiencing the fear of death during his confrontation with the Master, he gets a whiff of the infinite power of negativity; through this experience, the Servant is forced to accept the worthlessness of his particular Self… …What, then, does the Servant get in exchange for renouncing all the wealth of his particular Self? Nothing —in overcoming his particular terrestrial Self, the Servant does not reach a higher level of a spiritual Self; all he has to do is to shift his position and recognize in (what appears to him as) the overwhelming power of destruction which threatens to obliterate his particular identity the absolute negativity which forms the very core of his own Self. In short, the subject has to fully identify with the force that threatens to wipe him out: what he feared in fearing death was the negative power of his own Self. There is thus no reversal of negativity into positive greatness—the only “greatness” here is this negativity itself. Or, with regard to suffering: Hegel’s point is not that the suffering brought about by the alienating labor of renunciation is an intermediary moment that must be patiently endured while we wait for our reward at the end of the tunnel—there is no prize or profit to be gained at the end for our patient submission; suffering and renunciation are their own reward, all that has to be done is to change our subjective position, to renounce our desperate clinging to our finite Selves with their “pathological” desires, to purify our Selves towards their universality. This is also how Hegel explains the overcoming of tyranny in the history of states: “One says that tyranny is overturned by the people because it is undignified, shameful, etc. In reality, it disappears simply because it is superfluous.”7 It becomes superfluous when people no longer need the external force of the tyrant to make them renounce their particular interests, but when they become “universal citizens” by directly identifying the core of their being with this universality—in short, people no longer need the external master when they are educated into doing the job of discipline and subordination themselves. The obverse of Hegel’s “nihilism” (all finite/determinate forms of life reach their “truth” in their self-overcoming) is its apparent opposite: in continuity with the Platonic metaphysical tradition, he is not ready to give negativity full rein, that is, his dialectics is ultimately an effort to “normalize” the excess of negativity. For late Plato already, the problem was how to relativize or contextualize non-being as a subordinate moment of being (non-being is always a particular/determinate lack of being measured by the fullness it fails to actualize; there is no non-being as such, there is always only, e.g., “green” which participates in non-being by not being “red” or any other color, etc.). In the same vein, Hegelian “negativity” serves to “proscribe absolute difference” or “non-being”:8 negativity is limited to the obliteration of all finite/immediate determinations. The process of negativity is thus not just a negative process of the self-destruction of the finite: it reaches its telos when finite/immediate determinations are mediated/maintained/elevated, posited in their “truth” as ideal notional determinations. What remains after negativity has done its work is the eternal parousia of the ideal notional structure. What is missing here, from the Nietzschean standpoint, is the affirmative no : the no of the joyous and heroic confrontation with the adversary, the no of struggle which aims at self-assertion, not self-sublation

http://ift.tt/2owrT6o