By Michel Onfray
"Socrate a raison : mieux vaut subir l'injustice que l. a. commettre... Je n'ai donc pas répondu aux injures ayant accompagné los angeles sortie de mon Crépuscule d'une idole, sous-titré L'affabulation freudienne, un livre acceuilli par los angeles haine d'un petit milieu et l'emballement du public qui a transformé cet ouvrage en succès de librairie. On a fait de ce gros ouvrage à peine feuilleté un "brûlot contre l. a. psychanalyse". Or los angeles psychanalyse freudienne n'est pas toute l. a. psychanalyse, mais sa formule l. a. plus universellement médiatisée...Cette Apostille se suggest d'examiner les stipulations d'une psychanalyse non freudienne avant Freud, pendant lui, après lui. Avec "l'analyse psychologique" de Pierre Janet, un philosophe doublé d'un psychologue clinicien pillé, insulté et sali par Freud ; avec le "freudo-marxisme" de Wilhelm Reich persécuté par les freudiens et les marxistes ; avec l. a. "psychologie concrète" de Georges Politzer, philosophe communiste et résistant fusillé par les nazis ; avec l. a. "psychanalyse existentielle" de Sartre, retrouvons los angeles voie du matérialisme psychique contre l'idéalisme de l'inconscient freudien ; restaurons le réel concret contre le déni freudien de l'histoire ; inscrivons los angeles psychanalyse dans une logique progressiste contre le pessimisme freudien ontologiquement conservateur ; réhabilitons le corps immanent contre l. a. parapsychologie viennoise. Cet tremendous chantier exige un "intellectuel collectif". ce livre pourrait en être le manifeste..."M. O.
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Extra resources for Apostille au crépuscule
IV. 71 Christianity, morality, and metaphysics are the essential components of nihilism, and they, as we know, are dominated by the revenge instinct, like everything else that man has thought. In The Antichrist, which in this draft figures as part one of the projected work, and which Nietzsche did in fact succeed in composing and publishing, Christianity, morality, and metaphysics are closely interconnected, and what unites them fairly clearly, although not explicitly, is precisely the concept of revenge, in the sense explored above of being faced with a given situation about which nothing can be done.
In Hegel and Comte, becoming is still directed in a necessary manner toward self-consciousness and the progress of science and society; but as the end of the century drew closer, it was becoming ever more Nietzsche's Vision of the World 31 apparent that this necessity of progress was actually highly problematic and that all we could be sure of was pure becoming, the impermanence of cultures, the fact that everything that comes about is destined to pass away. Now this whole broad current of thought, the earliest formulations of which are in any case extremely murky, can be traced back to the disproportionate expansion of historical knowledge, which made it increasingly difficult to fit all events into a providentialistic philosophical plan of the Hegelian type.
3 In this perspective, Nietzsche's insanity is only a sign, or an external confirmation, of his radical incapacity to belong to the world we belong to. In order to understand this thought—so polemical, so open to various misunderstandings (the most notorious, of course, being the reading of Nietzsche, a European spirit if ever there was one, as the prophet of Nazism), it seems to me useful to start by trying to define in general what Nietzsche's "vision of the world" is, indeed what his very concept of the world is.
Apostille au crépuscule by Michel Onfray