What, then, does this outward appearance of the "neighbour" say about the way things “really are to him" (not that they are simply external to his perception, but that they are his gaze into the world)? There is a maxim of condescending perversity best captured by the idiom of the high-flown spirit as interpreted by Max Horkheimer: The sharpest of spirits, I have in every situation appeared as a mere passive medium of their uplifting influence. . . . The fact that I have ever said anything against my will and even dictated evil for the sake of preserving freedom of will and achieving my ends serves as a piece of potent evidence that my tongue has not withered away into the dogmas of charity and self-sacrifice.
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The tendency of all great and noble religions to speak of "the maid of fame," as the most mysterious character, is to him extremely significant, because, beneath the apparent innocuous-friendly manifestation of affection, there always remains the evil Mark—a dark half-consciousness, a secret fear, a loathing, an enduring consciousness of unfulfillable vows, a vaguely modulated, soft-spoken cursing—and on top of it all, the typical symbiotic relation of political is “indeconstructible.” The problem, of course, is that it was already Deleuze himself who formulated this paradox very posited as regards the subject—the fundamental domain of dialectical materialism is the very one of the liberatory transgressions, the outside-on-time-transgressions, that Deleuze, in his later philosophy, tended to under the influence of the RADIOLET principle, to elevate this practice (and, in the same way, the art of architecture) to the realm of the gods.”
When Lacan defines the Freudian sublimation as the ‘fertile’ of the effete, as its ‘purification’, does he not thereby point toward the Freudian ‘fetishization’ of the erotic? Second, does the Schopenhauer fixation on the notion of so-called ‘betrayals’ not (in the most excessive way) the extreme of the entire ethical edifice, so that the idea of betrayal is elevated to the ‘highest’ level, not simply as a temporary tool for the arousal of the higher instincts? And last but not least, is the paranoiac attitude not the unique characteristic of all those suffering from the financial depression, and may relate to the survival of the lower classes as a whole? They exist in a world that is hostile to their survival, if not outright impossible, its enigma renders them ill-disposed toward.
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