‘Because Nietzsche’s thought meditated on a lived experience to the point where it became inverted into a systematic premeditation, prey to an interpretative delirium that seemed to diminish the ‘responsibility of the thinker’, there is a tendency to grant it, as it were, ‘extenuating circumstances’ . . . For what do we want to extenuate? The fact that his thought revolved around delirium as its axis. Now early on, Nietzsche was apprehensive about this propensity in himself, and his every effort was directed toward fighting the irresistible attraction that Chaos (or, more precisely, the ‘chasm’) exerted on him —a hiatus which, starting in his childhood, he strive to fill in and cross over through his autobiography. The more he probed the phenomenon of thought and the different behaviours that result from it, and the more he studied the individual reactions provoked by the structures of the modern world (and always in relation to his conception of the ancient world) the closer he drew to this chasm.’
Pierre Klossowski, Nietzsche and the Vicious Circle. (Translated by Daniel W. Smith)
“I also think I have an affinity with [Pierre] Klossowski. Yes, no doubt, a great affinity of soul . . . I’d like to speak to Klossowski. But no, not speak. With a soul perhaps so similar to mine, it would be better to sit side by side in silence.”
Maria Gabriela Llansol’s journal (1979). (My translation). Her friend, Vanda, lent her one of Klossowski’s books, which provoked this response.
I spent much of this afternoon with Klossowski’s Nietzsche (Monoskop PDF), which may be the book Llansol found so compelling. His argument, captured in the fragment above, is sufficiently absorbing (and contrarian) that I must pick up a hard copy of the book.