Nietzsche's Theory of Bonapartism (A Seminar with the School for Materialist Research, Session IV) скачать в хорошем качестве

Nietzsche's Theory of Bonapartism (A Seminar with the School for Materialist Research, Session IV)

Napoleon once argued that civil and religious institutions are more powerful than the sword. This statement encapsulates the subtlety of what would become the Bonapartist political leader, a figure who manipulates the chaos and anarchy of bourgeois politics by concentrating social antagonisms in the realm of civil society. In this lecture that I delivered to the @schoolofmaterialistresearc, I analyze Nietzsche's Bonapartism and show how fundamentally different it is than Marx's theory of Bonapartism. In analyzing Nietzsche's theory of Bonapartism we gain greater clarity into the continual relevance of the category for our contemporary politics, and we gain a better idea of Nietzsche's political thought and its lasting influence on liberal thought. I also identify the moment in Nietzsche's later work where he begins to break from Bonapartism and begins to embrace a more thoroughly Caesarist and proto-fascist conception of the political leader. In Nietzsche’s view, Napoleon is not a dictator but a tyrant who has mastered private morality, and Nietzsche associates Napoleon as a figure of conspiracy like Julius Caesar given that both figures came to power through coup d’état. For Nietzsche, Napoleon is a master political genius who developed a political solution to the pacification of the herd. As a political figure, Napoleon signifies that dissimulation becomes the art of politics because the forces of the masses threaten to lower the organic ‘rising order of rank of creatures’ as Nietzsche says. For Nietzsche, Bonapartism is an aristocratic strategy for maintaining rank order amid a social order overrun by the forces of socialism. Bonapartism is also treated as an aesthetic politics in Nietzsche, a politics set on the appropriation of adverse forces for one’s own purposes. As Nietzsche writes in the Birth of Tragedy, it is necessary to artistically imitate that force as a tactic of gaining power over that force; ‘the one truly real Dionysus appears in a variety of forms’ (Birth of Tragedy, p. 10). Readings: Don Dombowsky, Nietzsche and Napoleon: The Dionysian Conspiracy (excerpt) Karl Marx, “The Eighteenth of Brumaire of Louis Bonaparte” Kojin Karatani, History and Repetition (excerpt) William R. Goetz, "Nietzsche and "Le Rouge et le noir" Comparative Literature Studies Vol. 18, No. 4 (Dec., 1981), pp. 443-458 Daniel Tutt, How to Read Like a Parasite (chapter 6) -- If you benefit from my work please consider a donation: paypal.me/danieltutt1 You can also become a Patron to gain early access to all of my interviews and videos: www.patreon.com/emancipations