They are gathered. We are presiding, valuing all that is set before us, made word and delicately picked apart, set on polished tables, decorated with an insolent, pen made possibility of coherence.

Nietzsche and the question of clarity:-

1) Readings of Nietzsche, the conceptual and mental grounds for approach: how to frame the synthesis.

2) The synthetic attack of Twilight of the Idols.

3) Possibilities for writing, the male and the female, the centipede and philosophy.

I wish to look at the creative synthesis which occurs within the writing of Nietzsche. His legacy is well known. Nihilism, the will to power, eternal recurrence; all appear as infrequent guests at philosophy’s dinner table. His texts have been minutely examined, evaluated, re-evaluated and written about until they seem devoid of their initial "apart" or clearing in the intellectual games that European society expends itself upon. They uniquely lend themselves to interpretation and incorporation into processes which advocate myriadic views, which propagate infinitely diverse values. As such in this introduction, I shall look at the recent debate and clear the area for a concentrated engagement with one mature text, the Twilight. As epitaph, I shall set Bataille and Irigaray to work and slavishly meander between the male and female possibilities for writing.

How to approach "Nietzsche Study?" "Philosophy is no longer synthetic judgement: its synthesis is like a thought synthesizer, functioning to make thought travel, make it mobile, make it a force of the Cosmos (in the same way as one makes sound travel).1 Deleuze and Guattari, creating their "smooth" critique, take us back to the twin horns of Kant and value. Kant’s methodology has not yet been undermined. We are still embarking on critique, however much we creatively distort or re-assess the field of vision, the glasses we use are critical ones; what we uncover with our incessant probings are hidden or locked values, what we write about are our interpretations of these values set into our potential via linguistic communication. A certain dual movement is then set up between slimming down the tired valuations which lead us into endless circles of conceptual eschatology, and the building of livelier formations in the written joy of producing at all. Deleuze is a philosopher locked in the shackles of such a cascading; his writing on Nietzsche and Philosophy have been praised and vilified as examples of such destruction and reconstruction, essential when requiring a concerted reading of Nietzsche.

Deleuze attacks the Hegelian reading of Nietzsche, which puts apart the meaning of the master/slave formation in Nietzsche’s text, especially the arguments which appear in the Genealogy of Morals. The Hegelians wish to create a dialectical process which works in Hegelian terms towards totality and history. Once the dialectic undertones are eradicated, Deleuze informs us that we may attain the method of dramatisation. " "What do you will?" Ariadne asks Dionysus. What a will wants- this is the latent content of the corresponding thing."2. Synthetic process acts on its own more aristocratic grounds, devoid of the Christian pathos, to specifically will what it wants, which puts it beyond goals, beyond examples of willing, and into "types". These types are put into action by Nietzsche’s judgements continually making them clearer and more crucifying;- Dionysus, the wicked huntsman, Zarathustra, the frequently diverse project of self overcoming.

This process is not a method. "Thought does not need a method, but a pa-ideia, a formation, a culture. Method in general is a means by which we avoid going to a particular place, or by which we maintain the option of escaping from it (the thread of the labyrinth)."3. Deleuze, in his exact reading of Nietzsche, turns the oeuvre into something more than literature. His precise formations dictate the philosophical value of opinion, which are beyond rhetoric, and which adulate the connections between written text and culture. As such, creative thinkers may be selected, electrified and cast off in directions of thought which inculcate their projects with boundless process. Yet the detour into literature, rhetoric and metaphor are necessary bi-ways, before which we can arrive at a consummate synthetic process and a reading of specific doctrine. If only to step over their conclusions, the attention to Nietzsche’s early essays, and the actual interpretative complex of reading Nietzsche, require an assault on the propositions which disavow his text of the import to be found in his later work.

"Style is a way of removing, distancing unclean readers as well as of opening the ears of the well-bred."4. Attention has been brought to the conflagration of linguistic prowess which Nietzsche’s writing demonstrates. This does make an imperative of the speed of reading, and it gives a challenge to writers "on Nietzsche", to reflect something of this learning in their shady mimesis. Yet does this cataclysm of style nurture some hidden agenda, necessary for philosophical writing, appropriate to express the mask giving lightness of higher thought? "And style thereby protects the presence, the content, the thing itself, meaning, truth- on the condition at least that it should not already be that gaping chasm which has been deflowered in the unveiling of the difference."5. Derrida reads the turnings as an attempt to outdo the combative elements of duality. Metaphysical airings, still locked in the poverty of distinction drawing and the dry language of the conceptually straightforward, misunderstand the truths they wish to derive or explain. Yet this conclusion, a natural concomitant from Nietzsche’s work, is not a banal distinction between form and content. Derrida does not fall blindly into this reductive pit, yet his content does make it difficult to fix that which philosophy frames. This is certainly a non-phallocentric strategy that leaps between image and word then through an engagement with Heideggerian stultification to leave one wondering about the values unearthed, if any. If there are values which do appears as a result of the synthetic process, Derrida takes them back to language. The hierarchy then is a linguistic metonymy, a structure available as research, able to be uncovered through mythological tribulation, through careful re-assessment of evaluations placed upon evaluations in the construction of philosophical tradition and understanding in the architecture of books. "If the simulacrum is ever going to occur, its writing must be in the interval between several styles; and the insinuation of the woman of Nietzsche is that, if there is going to be style, there can only be more than one."6. Yet instead of infinitely fingering through all the text in history, we can simply look at the writing of one author, Nietzsche. He gives us, in his development from the early essays on rhetoric or aesthetics, to his later engagement with questions on a larger scale; an inscription in which the detail of events can be rectified through language and exemplified in their coming through consciousness of minds capable of digesting the processes and extacting formation and consequence. This is more than a stylish innovation, it is an actual bodily capturing of that which becomes. Multiplicity itself must be subject to this becoming, and as such is concentrated until it belies the question of the one or the many and works within its own domain, the synthetic process. Style then may be put aside as an important, yet derivative consequence of the more intrinsic process of evaluation. It is not to be mixed up with the questions it addresses, yet can be taken as formative when looking at philosophical procedures still perishing in metaphysical belligerence. A deeper attack on the significance of any synthetic process, comes in the writing of Paul de Man.

"Philosophy turns out to be an endless reflection on its own destruction at the hands of literature."7. De Man is involved in the analysis of language, which rectifies a reading of Nietzsche, especially in relation to the publication "Poetique 5" and the essays of Kofman and Lacoue-Labarthe about the "Philosophenbuch" and "Philosophy in the tragic age of the Greeks". At this time, Nietzsche was concerned with the cultural and literary qualities of Greek literature, his process was far from the later presentation of the final texts. "The later evolution of Nietzsche’s work could be understood as the gradual "deconstruction" of a logocentrism that receives its fullest expression in the Birth of Tragedy."8. De Man is more interested in the deconstructive elements of the synthesis than the constructive parts. In the deconstructive he perceives a grounding in rhetoric. This is a qualified aspect of the rejection of the language of truth, and a carrying forth of philosophy to the plane of the politic. As such the psychological and literary perspectives hold the keys to knowledge, and delve into themselves to examine genealogy and language at their deepest levels. Context and insight are derived by reflexive action at the philosophers themselves, whether they be dealing in nihilism or ethnocentric material wholly oblivious of their cultural exigencies. The question is one of power, and how to express this power within discourse so not as to make generalised or vague comments as to motivation, which does not pertain to the specific delicacy of fine thought. Nietzsche, in developing the synthetic process, procures the critical weapons he requires, like Kant, yet he examines in a more flexible and precise manner. This manner is not a systematic evolution of rhetorical models or persuasive ornament, but a detailed conjunction of written finesse and outward analysis, always re-evaluating, always making more condensed, always formulating different avenues by which the phenomenon may be breached. De Man is more interested in the consequences for the deconstruction of figural speech, and ultimately lets the synthesis of Nietzsche’s later expression pass his analytic eye. Here we are primarily concerned with understanding the philosophical importance of the later synthesis, and how it can be manipulated and understood to enable us to apply it to problems relevant to our enquiries or useful in the context of producing new modes of writing embued with the potency of efficacious projection Nietzsche achieved.

Kofman, in her book "Nietzsche & Metaphor", makes many interesting comments about Nietzsche’s metaphorical use of language and its relevance to philosophical discourse. The question of metaphor, as well as making interpretation contentious, tracks to the frequently represented aesthetic undertones present in the aristocratic evaluations pertinent to Nietzsche. "Like all romantic critics, Nietzsche combats the fetishism of modern civilisation in order to oppose it to a culture that is economically and socially more primitive."9. Lukacs criticised Nietzsche from the Marxist perspective. He did not believe that Nietzsche overcame the early romanticism of critical cultural totality that wafts through the Birth of Tragedy. To formulate this totality, Nietzsche posited the ancient Greek society as an infinitely life affirming one, a force which revels in aesthetic rapture, cruel, sexual and intoxicating. Nietzsche moves from his early work, where the life affirmation works in terms of a cultural totality, to a juxtaposition in the moral sphere. In this way he out does anachronism, by targeting the vogues of Kantian cognitive excitation and Schopenhauerian will-less contemplation, the two horns of the disinterested. Within this juxtaposition, Nietzsche is commenting about nineteenth century German intellectual society by comparing it to a more bodily formulation which attempts to undermine the evaluations of the contemporary audience at all times. Nietzsche, in his later manuscript, is not romantic, but suggestive of process which actively perspectivises and interprets moral judgements. As such the judgements may be appropriated to value rather than to aesthetics. This would seem to suggest that Nietzsche is advocating some kind of political project, tied in with cultural values and the creation of artistic community. Yet this historical moment has passed, we have to evaluate fresh events and incorporate them into any synthesis we may wish to project in the perspectival relinquishment of morality.

"All style reiterates a primary writing, that of the "drives"". 10. We ask ourselves the question, which drives are manifest in this writing ? We are almost immediately beset by a complicated and diverse arena with influences coming to the foreground with altered and unusual significances. Here, I am primarily concerned with the synthesis, rather than a descriptive account of the psychological grandfathers I am bringing to bear. The synthesis requires that the writing itself changes, and as such the injection of drives makes the system hum with their energies. In so doing, we are rectifying and approaching a reading of the text, we are continually making evaluations which alter the way in which we would want to read Nietzsche;- "Transvaluation does not give us a new scale of values on the basis of the negation of every absolute value; it makes us attain an order to which the notion of value ceases to apply." 11. Blanchot has noted quite effectively as to the chaos of reading we are embarking upon.

This reading is one of setting apart that which we read into it with that which we receive in the form of gifts: "knowledge". There is in our attentiveness to detail, an assumption that we wish to dominate or appropriate the text for ourselves. Having appropriated the relevant knowledge, we then understand the words causally with their sonorous vibrations in our usage. Nietzsche sets out diversions to defrock such a process. The rupture, the fragmentary, the mythical, the contradictory, the highly rhetorical, the personal, the inhuman. All give prior notice to their effect, which, as Lyotard has noted, belie a reading of Nietzsche’s "perspectivism" as will to power. 12. Heidegger pounced on such a conception as the last vestiges of metaphysical monolithology and reproduced it in his Nietzsche lectures- serving to incarcerate value with being or the essence of Being. Yet Nietzsche’s finished work (not the Will to Power), offers a more convincing reclamation of the project in that they steer us out of the Heideggarian intentionality and into a wider literal frame which has as process the re-evaluation of all concepts, and their incorporation into a corpus which defiles value itself.

The death of God, or the Germanic character, or the scientific drives do not impinge on our subconscious. We are involved in the theatre of words. The exploration then is a linguistic one, fuelled by themselves, words do not relinquish their meaning so easily;- "It is not every child who sucks in this way. It may be assumed that those children do so in whom there is a constitutional intensification of the erotogenic significance of the labial region." 13. To not read into the words that which we want from them initially takes a careful and skilled battle with speed. Time and space are vital ingredients of speed analysis. Reading too much into the text is a consequence of placing time and space before us as qualitative highlights, reading too little results from negating the examination to a perfunctory mime subsumed by other intentions. The synthetic process works by drawing our attention to speed then discharging it beneath the cloud of considerations already prevalent or regarded as the aim of the discourse. "A philosophy which, by combining all the "genres" in its writing. deletes all opposites with one great burst of laughter." 14.

Nietzsche’s project achieved this affirmation better than many other attempts at the same. The war of interpretation, regarded as a critical day out at the abattoir, does not replace one set of rules with another, yet it imbues the initial text with life-force itself, insofar as the rules are destroyed, the new convention (the words), finely and swaylingly erected. As an example of such mutilation, I wish to elaborate the perspective of Deleuze as one of the juicier tasting blood rites I have encountered.

"Nietzsche creates his own method: dramatic typological and differential. He turns philosophy into an art, the art of interpreting and evaluating. In every case he asks the question, "Which one?" The one that.....is Dionysus. That which.....is the will to power as plastic and genealogical principle." 15. Power is still a vital ingredient, yet the will to power in words is an almost irrelevant despotism. Like the eternal recurrence, the will to power is a negating differential. Its potential in life, whether attuned to success, dominance, or a reading of justice aligned with Nietzschean aristocratism, does not impinge on the circus made prominent in the synthetic process of linguistic "arme blanche". The life affirming and regenerating principles, taken by many commentators as inductively designating the will to power and the eternal recurrence within boundaries of experience or physiological countering to decadence, do not make fertile in syntax. Indeed, their transformative consequences are not active unless they are made to bear in philosophy itself. Deleuze has noted this well, and his project of re-territorialising theories and fields, such as psychology or contemporary science, exemplifies Nietzscche’s inbuilt conclusions as to the future appropriations necessary to stimulate philosophical growth. Arkady Plotnitsky, in his study "complementarity", addresses these points clearly, and notes the important philosophical rupturing Nietzsche achieved, and how; "Nietzsche’s economy of active interpretation operates more by actively positing and, as it were, experimentally testing "truths" and "fictions" or complementarily both, rather than, and often against, engaging in incessant deciphering or unveiling."16.

This is certainly a Deleuzian fork as well. Deleuze takes apart the eternal recurrence, its position is situated firmly within a synthesis and for Deleuze it is a central tenet of any replacement;- "....the eternal return must be thought of as a synthesis; a synthesis of time and its dimensions, a synthesis of diversity and its reproduction. a synthesis of becoming and the being which is affirmed in becoming, a synthesis of double affirmation." 17. This is an intimately philosophical proposition, and a positive interpretative tool for apprehending the Nietzschean text. For reading itself becomes a synthetic designation which makes good of "becoming" in terms of a time based analysis through reproduction. The linguistic determinants then take on the structures transposed into them through eternal return and the plastic genealogy of the will to power. Deleuze does require the route through experiential signifiers to make something of the creation of new value, and the positing of fresh conceptual aggression in the field of critique. He perceives a going through these modes to disassemble and confirm the gathering of data and critical methodologies which make for a proto-scientific, semiotic scattering of the drives and the production of text. In a similar way to Baudrillard, the symbolic value of the regenerative becomes of paramount import, in that its textual reproach is merely a tightly devised strategy for simulation. No other allowance, or divergence to vague life enhancing proprietors creep beneath this well tuned mechanism for esurient modulation. As Baudrillard has noted:- ".....the radicalisation of hypotheses is the only possible method- theoretical violence being the equivalent, in the analytic order, of the "poetic" violence which replaces the order of all atoms of a phrase of which Nietzsche speaks." 18.

We are brought forward in time with our synthesis. With a symbolic radicalisation and the introduction of diversity through eternal return, the conceptual cement is nearly set. Condensation also occurs as the inevitable concomitant of the linguistic pressure valve hinged within it sediments. This should spread its load and raise beyond any moral concerns or aesthetic nightmares as to the need for assessment, or as to the desire for sentiment not already structuralised. Should this not occur, it is always possible to inject the critique with non-aligned transvaluing notions which will rid the symbolicity of any gravitational pull. Deleuze, with his study of Nietzsche, has helped to demarcate a growing Nietzschean trend, which will hopefully pull the commentators out of appropriating Nietzsche for literary usages, or reducing his aphorisms to side headings for inconsequential essays. More positive side lines occur in the critique and synthesis of economic, social and psychological/scientific distractions. Presentation, always a formative regression, brings us again to the synthetic reading of text and the wanton misbehaviour with speed :- "The encased depths strike Nietzsche as the real orientation of philosophy, the pre-Socratic discovery that must be revived in a philosophy of the future, with all the forces of life which is also a thought, and a language, which is also a body." 19. The "body-without-organs" is a philosophical pagoda to rank alongside Zarathustra himself, and our mythical imaginations can have ceaseless fun with philosophy unleashed to this abhorrent extent.

We may untie cruelty from its empirical ground pegs. We may blow up the erotic until it dances chancely by us in its new found deliverance of words. We may drink the intoxicating cathartic until we are fully doused in its vibrant flames. Yet the unasked questions, the "why?" of synthesis, can never leave our sides, for valuation does not end. Rhetorical assurance, or conceptual juggling, dig deeper vaults for self made doubt and error prone over stepping. Some finery, decoration for the simulation, does need a stringent, tightly held forum for their energies to persist. The posthumous and the weak, never far from Nietzsche’s pen, always find their entrance at the gate of enhanced power. Psychological defence is not an option, as the boundaries have been broken, the fixation undone. This is, after all a singular synthesis, and a reading cleared of motion into the structure of guarantee: we turn into death;- "Lain me down low, so the ritual would descend upon me, so that fire, litany, screams, dance and the night itself like a living human vault, this material intricacy of screams, tones, footsteps, litany. But above all, transcending all, this impression, which recurred, that behind all that, and more than all of it, and beyond it, still something else was hidden: namely, the principle." 20.

This is a synthetic reading of "The twilight of the idols": Aphoristic challenge, are you man enough to digest what follows?

Socrates was a monster, yet who can we perceive now? Dialectics were propounded as the vogue. Parliament is full of criminals, Kenneth Baker, the master erotic, testifies that the noble impulse to argue guardedly has been conquered. Reason presides gloriously, we all fuss over the latest economic figures. The morality of numbers leads us ever progressively downwards into accountancy-hell. Life affirming happiness rears its head at festivals, the land owners squeal, police cars roll, tyranny eternal.

Post-industrial analytic philosophy ignores all fashions, anything seen to be derived from the senses is disavowed. JL Austin is applauded, procreation is finally jettisoned into the closet or the bathroom. The British Museum is cleaned, the skeleton of Bertrand Russell is buried at long last. Being is posited in the law of non-contradiction. All knowledge has to be verified, all other possible knowledge coming to CGHQ laboratories presently. God re-emerges, Oxford theologians, Anthony Kenny supreme, all causation ceases in philosophical universe. Errors pile onto themselves, students struggle in personal seminars, language is dictated through logical megaphones, all thinking wrapped in the symbolicity of mathematics, Quine, student cyclists crash in regular circles. Higher world is posited, a job in the city, civil service education. World has to be demonstrated, moral-optical illusions are everything (that fast car), to not want this world is weakness, a lack of revenge. Real and apparant worlds are resolved in the classroom.

The history of error. Real world as JR Tolkien, the real world as ecological harmony, the real world as millionaire lifestyle, real world as the civilisation which built the Sphinx 4,000 years before anyone thought it had been built, real world as Derek Jarman film, contemporary life returns.

Peace of soul only possible to singing ex-IRA members. Morality preached by heart and lung transplant patients, Nobel peace prize awarded to Islamic mullah for securing the release of American diplomats. Virtuous Carl Lewis leads fight against drugs in sport, instincts of the clean athletes are praised as being properly sporting. Witchcraft revived, global television takes on the responsibility of charting all criminal behaviour, guilt is sanctified, the last non-accountable human beings are brought under the public spotlight.

The Indian sub-continent is designated as the last place on Earth possessing a strong moral order, universal poverty championed. Brahmans organise the final phase of Indian nuclear programme. German football team, public ambassadors for the German people, actively sell German beer at the latest international football festival. Munich organises the largest beer festival in history. Local intellectuals weekend in Paris, unfortunately the hotels fill up quickly and the left overs have to camp in left-wing art cinemas which are cordially raided by right wing reactionaries claiming French sovereignty. German education system reprimanded for not teaching Islam to growing Islamic population. Seeing, speaking and writing is only taught from a secular perspective, community leaders complain. Hastily organised Arabic lessons for German undergraduates. German culture is criticised by the right wing as lacking in Bavarian folk dances, turmoil on the campus.

AJ Ayer? I see only the actor of his own lack of ideals. French intellects squabble over post-communist intellectual conscience, China is the only hope for revolution.. Spanish avant garde are investigated for excessive drug-use, more groups appear as backlash to repression. Hollywood try to cash in on the trend in low budget art films by setting up studios in Barcelona. Architecture sees a revival in the Gaudi style, Japanese businessmen make plans for new Buddhist temple in the Gaudi style to be built in Peking. Whitman’s poems are read with fresh interest after the release of block-busting biographical film. New series of life on earth re-scheduled after boardroom battle for sponsorship with McDonalds. Anthropologists studying tribal fertility rites run into difficulties over censorship of ejaculation procedures by newly evangelised Borneo natives. Spiritual odysseys are portrayed by Gulf war Iraqi survivors league as they engage in international fund raising activities. Debate over whether new found flower in Siberia can be categorised scientifically, due to striking resemblance to female genitals. Affirmation of the victorious Serbian army condemned in the West due to barbarity with respect to the treatment of captives. Platonism revived in Belgrade.

Booker prize awarded to feminist account of Muslim victims in Bosnia. Emotional scenes as Boris Yeltsin is awarded honorary degree in Belgrade. Gillette ask philosophers to endorse new campaign for hair tonic, request denied due to lack of television experience. Scientific shock over recently emerging Russian eugenic theories. Labour ride high after fresh stock exchange scandals with the government. Altruism backfires as facts come to light over Labour party dealings with Richard Branson, "we only wanted to sell some CDs", the MPs retort.

Civil war society stages battle at Conservative rally. John Major is seen brandishing a pike, this does not help his popularity. Debate over moral values fuelled by scientific claims that condoms make you infertile. Albert Einstein’s theories are upheld after revelations that he was a child rapist, pundits point to the Catholic Church as mediating evidence. Debate in the church increases as Cardinal Bernacosti publishes a sensational book apologising for God, and saying it had all been a huge mistake;- "enjoy yourselves."

Dietary regime for philosophers rejected as being too healthy. As the twentieth century comes to a close, Channel 4 unveils plans for a mega series charting British intellectual activity over the past hundred years, scripts are remarkably slow at arriving, hope then for Britain to once again take the world stage???

As we emerge from the synthesis, I wish to propose an account of values by merging male and female counterparts in order to present other possibilities arising from reading Nietzsche. This possibility is made current by the writing of Bataille and Irigaray. "What is odd in Nietzsche’s doctrines is that they cannot be followed. Ahead of you are unfocused, at times dazzling radiances. Though the way to them remains untraceable." 21 The intimate concern for life is the startling fact of Nietzsche’s ideas. He does not stop at the boundaries of intellectual satisfaction, which congeal agreement at some point made real in terms of "understanding" or "explanation", he always requires a going beyond, yet this beyond, unlike the Buddhist beyond, joins us with our life forces, makes us more aware of what we want to express. "For the follower the danger isn’t the prophet’s admonition to live dangerously", but not having "something to do" in this world." 22.

When immediate causality is discredited, the higher games dismembered and re-aligned, it is only a pre-condition for greater dismemberment and re-alignment. Theoretical impulse turns in on itself, I call this the waking of the male and female in philosophy, not a dialectical regression, but a conscious effect of deconstruction and reconstruction. "She is your labyrinth, you are hers. A path from you to yourself is lost in her, and from her to herself is lost in you. And if one looks only for a play of mirrors in all this, does one not create the abyss? Looking only for the attractors to return to the one and only dwelling place, does one not hollow out the abyss?" 23. The male strives forward, the female makes good the approach in words. After all great tornadoes is the calm of the thinker, the disquiet and realisation about that which has been disrupted. A great sympathy is needed for the unsympathetic, a huge empathy is necessary for that which can never be empathised. Has the suspicion been voiced clearly? Nietzsche was the greatest woman yet to write in her own field- by becoming wholly male she also joined the philosophical elements necessary for a philosophy of the female. "By destroying the integrity of existence in myself and in others, I open myself to communion- I attain a moral summit..... And the summit isn’t a submission to, but a willing of evil. It is a voluntary pact with sin, crime and evil. A pact made with a relentless fate that requires that while some live, others die." 24.

Yet the insistence upon happiness is the gleeful sign of the mother, she controls that which she produces. The supreme value of giving life recoils in the power of saying no, of surveying the abortion as the beautiful. Then the abyss is the fertile ground once again, always coming back to itself, distancing, procreation with the air, no receptivity is necessary, all that lingers here are new weapons, the unaccountable headlice jumping in every fold of any kiss. To receive praise for any surmounting is the emptiest danger, to need bridges between the spaces guarding words in their unique isolation, breaks them from their ascension and linguistic mountain to look down from. A moral figure is seemingly hypothesised, he takes low frequency skills and wants to displace them, by any means possible into everything around him. "Eternal is the joy that carries within it the joy of annihilation, the affirmation of destruction. In which the negative changes its sign and becomes its opposite for a new mode of being. In which man, as he reproduces himself, himself produces his becoming, reversing the process of his generation." 25. The possibilities are always to be turned outwards. In so doing, they can digest economic data, new twists in the world of conceptual art, any religious recreations manifest in the new age, the global pockets of war. Nietzsche education, the demonic irreconcilable ones? To be more than literature, philosophy needs to begin a programme of reconciliation, especially in the low esteemed circus of Britain. To push conceptual thinking to its limits needs a breaking with the scientific slugs, it needs an untying from Christian organisation of the guilty, wholesome self. This cannot be achieved instantaneously, Bataille and Deleuze offer strategies, the books that follow are still uniquely petrified and too easily demarcated misanthropically. "The certainty of incoherence in reading, the inevitable crumbling of the soundest constructions, is the deep truth of books. Since appearance constitutes a limit, what truly exists is a dissolution into common opacity rather than a development of lucid thinking. The apparant unchanginess of books is deceptive: each book is also the sum of the misunderstandings it occasions." 26. What I have tried to present with this synthesis in Nietzsche is a drama which could be seen as taking back the procreative into philosophy, this does not venture upon any logos of completion.

A tradition of irrationalism does not exist, has never existed, reason itself is working dutifully when it wishes to posit one. To go beyond the pathos of reason necessitates risk taking, the transgressing of limits, the positing of an absolutely flexible totality. What we wish to attain, nihilism par excellence, is the complete communication between like-minded risk takers perched irreducibly atop of seas containing nothingness. There is no returning to former times, nostalgia for the primitive is merely a stuttering malevolence. "Between "I" and "you", I want there to be once again a passage and a sharing in life and death. And not to stay within you, to make you even more, jumping higher, spinning faster, living without living, and being satisfied when you soar high above." 27. This passage, what I have called the synthetic in Nietzsche could perhaps be recalled as another making to the ideal. Yet if the ideal is fattened until it bursts with the elements mentioned above, how can it not serve to irradiate a new existence made sun? With the sun a power of words take shape, Dionysus himself, the drowning of the sun in the sea. "He represents, as Plutarch observed, the whole wet element -blood, semen, wine, all the ;life giving juices." 28. And to cling to some rhetorical style does not reduce the theory laden surge into life which we may destroy ourselves upon: "Nourished in a sea of churning blood where what men call thought is especially found, for the blood about the heart is thought for men." 29.

1) Deleuze/Guattari A thousand Plateaus Athlone Press.

2) Deleuze Nietzsche & Philosophy Athlone Press.

p78.

3) ibid (2), p110.

4) Kofman Nietzsche & Metaphor Athlone Press.

5)/(6) Derrida Spurs University of Chicago Press.

7)/(8) Paul de Man Allegories of Reading Yale University Press.

9)Blanchot The Infinite Conversation Minnesota University Press.

10) ibid (4), p2.

11) ibid (9), p149.

12) Lyotard The Inhuman Polity Press.

13) Freud The essentials of Penguin.

psychoanalysis

p323, from;- The manifestations of infantile sexuality , auto-eroticism.

14) ibid (4), p5.

15) ibid (2), p197.

16) Arkady Plotnitsky Complementarity Duke University Press.

17) ibid (2), p48.

18) Baudrillard Symbolic Exchange & Death Sage Publications.

19) Deleuze The Logic of Sense Athlone.

20) Artaud Anthology City Lights Books.

p81, from the Peyote Dance.

21)/(22)/(24)/(26) Bataille On Nietzsche Athlone Press.

p87/p87/p26/p184 (appendix).

23)/(25)/(27) Irigaray Marine Lover of Friedrich Columbia University Nietzsche. Press.

28) R. Pfeffer Disciple of Dionysus Bucknell University Press.

29) Empedocles Early Greek Philosophy Penguin.

Nietzsche The Twilight of the Idols Penguin.

Keith Ansell-Pearson Introduction to Nietzsche as Cambridge University political thinker. Press.

Alderman Nietzsche’s Gift. Ohio University Press.

M. Heidegger Nietzsche Harper Collins.

Bernd Magnus/Stanley Stewart/Jean-Pierre Mileur

Nietzsche’s Case Routledge.

A. Nehamas Life as Literature Harvard University Press.

Foucault Nietzsche,Genealogy,History Cornell University Press.

Alan D Schrift Nietzsche & the question of Routledge.

interpretation.

Initial quote taken from letter number 98, p81, Nietzsche- A self-portrait from His Letters. Edited and translated by Peter Fuss and Henry Shapiro. Harvard University Press.