#foucault

[the-chomsky-hash]

[“PERISHING BY ABSOLUTE KNOWLEDGE COULD EVEN BE PART OF THE FOUNDATION OF BEING” - cont'd]

[4. The cry: “the great Pan is dead,” announcing at the same time the birth of a new God who was also death, but also to live from the endless life of the survivors - cont'd]

h. Limit speech [i.e., speech at it's limit, beyond which it is neither intelligible nor expressible]:

crying out shows that limit speech is experienced as separation,

laughter that it [limit speech] is experienced as communication

i. but [laughter is experienced] in a communication which is

neither dialectical continuity

nor community of panic

but a solitary form of sovereignty

ii. [laughter is] something

undoubtedly which is on the side of thought and language

but which is akin to intoxication

– Michel Foucault, Works on Nietzsche: first half of the 1950s, (Philosophy), from Nietzsche: Cours, conférences et travaux, edited by Bernard E. Harcourt

[the-chomsky-hash]

[“PERISHING BY ABSOLUTE KNOWLEDGE COULD EVEN BE PART OF THE FOUNDATION OF BEING” - cont'd]

[4. The cry: “the great Pan is dead,” announcing at the same time the birth of a new God who was also death, but also to live from the endless life of the survivors - cont'd]

g. We cannot find anything further from the laughter of the sophists than Socratic irony:

i. Irony, which pretends not to know yet, because it knows well

that it will know

that it will know it precisely because that it already knows it,

establishes a game with time where nothing is serious:

neither time which is already there

nor language which is nothing more than the instrument

ii. Laughter, on the contrary, which

silences language

suspends it in the moment

gives it, as well as time, the seriousness of philosophy.

iii. To the tears which are said to have accompanied the announcement of Pan's death in heaven, responds with

the laughter of the identification between the Christ and Dionysus,

this laughter in which Nietzsche's philosophy was silenced and accomplished

– Michel Foucault, Works on Nietzsche: first half of the 1950s, (Philosophy), from Nietzsche: Cours, conférences et travaux, edited by Bernard E. Harcourt

[the-chomsky-hash]

[“PERISHING BY ABSOLUTE KNOWLEDGE COULD EVEN BE PART OF THE FOUNDATION OF BEING” - cont'd]

[4. The cry: “the great Pan is dead,” announcing at the same time the birth of a new God who was also death, but also to live from the endless life of the survivors - cont'd]

f. Sophistic language reaches laughter by itself, which is then its only truth and its end: laughter indicates

i. not so much the moment when language

breaks down

renounces itself for this noisy silence

ii. but the moment when it

joins its principle

achieves what it is from top to bottom

remains, for an instant but forever, in an impossible and necessary unity

[unifies] the limit and the promise

[unifies] critique and dialectic

iii. thus, a moment of awareness: that

we should not mourn the death of Pan since the gods will be reborn

we must not mourn the fatal rebirth of the gods, since all, fortunately, are promised to the destiny of Pan, who from the depths of time, from the depths of origin, envelops them

– Michel Foucault, Works on Nietzsche: first half of the 1950s, (Philosophy), from Nietzsche: Cours, conférences et travaux, edited by Bernard E. Harcourt

[the-chomsky-hash]

[“PERISHING BY ABSOLUTE KNOWLEDGE COULD EVEN BE PART OF THE FOUNDATION OF BEING” - cont'd]

[4. The cry: “the great Pan is dead,” announcing at the same time the birth of a new God who was also death, but also to live from the endless life of the survivors - cont'd]

[e. Socrates, basically, never abandoned the sophists - cont'd]

ii. And that is to say,

—that sophistic language, in its dialogic discussion, leads

to its own death

to the discovery that nothing is said

—that this proposition,

it leads nowhere,

its opposite leads nowhere else

—that in this place,

we stayed where we were

but that we discovered that each word was equivalent to every other, therefore to nothing

—that discourse

discovered the great panicked fusion of language

proclaimed only that Pan was dead

– Michel Foucault, Works on Nietzsche: first half of the 1950s, (Philosophy), from Nietzsche: Cours, conférences et travaux, edited by Bernard E. Harcourt

[the-chomsky-hash]

[“PERISHING BY ABSOLUTE KNOWLEDGE COULD EVEN BE PART OF THE FOUNDATION OF BEING” - cont'd]

[4. The cry: “the great Pan is dead,” announcing at the same time the birth of a new God who was also death, but also to live from the endless life of the survivors - cont'd]

e. Socrates, basically, never abandoned the sophists.

i. And how could he? Since they drew up the birth certificate of philosophy while meeting it at the crossroads of its impossibility. They took the language

where it was

having nothing but the fact that it says nothing

Ouden legeis. You say nothing.

—and so whatever this young man, Socrates, says, it will be refuted [by

sophistic technicalities

ateleological ploys].

– Michel Foucault, Works on Nietzsche: first half of the 1950s, (Philosophy), from Nietzsche: Cours, conférences et travaux, edited by Bernard E. Harcourt

[the-chomsky-hash]

[“PERISHING BY ABSOLUTE KNOWLEDGE COULD EVEN BE PART OF THE FOUNDATION OF BEING” - cont'd]

[4. The cry: “the great Pan is dead,” announcing at the same time the birth of a new God who was also death, but also to live from the endless life of the survivors - cont'd]

d. But

for those who were lodged inside this death of Pan, without having been driven out by the word which proclaimed it,

for those who spoke in the depths of this death not yet uttered,

the philosophical language was

i. the commentary of this silent sentence

ii. the undivided comment

between the declaration and the promise

between the setting of the day of death and the forecast of a new tomorrow

iii. the sophistic speech

– Michel Foucault, Works on Nietzsche: first half of the 1950s, (Philosophy), from Nietzsche: Cours, conférences et travaux, edited by Bernard E. Harcourt

[suspiciouslysentientlake]

controversial opinions ahead if you cant take it dont read it

so you know how according to foucault, before the 19th century there was no such thing as a "homosexual" (as a category or type of person). There were acts like you could have sex with the same gender and it would only remain something you do/did instead of something you are. 19th century psychiatry invented "homosexual" (and as a result, heterosexual) as separate species of person and put literally everyone inside categories. The thing is i think about it everytime I see the list of orientations getting longer like demisexual, lithosexual, graysexual etc like I totally get it as ways to describe your experience but what if you just felt whatever you felt without it becoming who you are or what your identity is like when you name it it doesnt remain just an experience but an identity you're constructing that you have to maintain and perform and defend all the time. Which is even more categorization, in fact another social construct instead of freedom. Again, you do you but maybe we dont need separate "identities" for every emotion we feel. And btw, guess what benefits most from this extensive categorization? Capitalism.

[the-chomsky-hash]

[“PERISHING BY ABSOLUTE KNOWLEDGE COULD EVEN BE PART OF THE FOUNDATION OF BEING” - cont'd]

[4. The cry: “the great Pan is dead,” announcing at the same time the birth of a new God who was also death, but also to live from the endless life of the survivors - cont'd]

c. In this simple, declarative word, welded to

the absolute of an event

its now irrecoverable inevitability

i. philosophical language finds both

the sentence which initiates it

the one which closes it

ii. but, even more, the very field of its exercise is entirely circumscribed there.

—philosophical language finds there the model of its critical use

the harsh statement of the limit

the model of its dialectical possibilities, with the indefinite chain of all the reborn gods

—yet these two uses are only dissociated for us, that is to say for those who

heard the absolute cry resound,

were able to hear it precisely in two ways

[harsh limit, and indefinite rebirth]

– Michel Foucault, Works on Nietzsche: first half of the 1950s, (Philosophy), from Nietzsche: Cours, conférences et travaux, edited by Bernard E. Harcourt