Dead Letters to Nietzsche, or the Necromantic Art of Reading Philosophy. Joanne Faulkner

as it is of ‘slave morality.’ (“Moral Psychology and Transcendental Philosophy in Nietzsche’s Genealogy,” unpublished manuscript).

[17]. The French jouissance incorporates a legal sense, of use and ownership—having something at one’s disposal for free enjoyment—as well as pleasure.

[18]. See Daniel Conway, “Ecce Caesar: Nietzsche’s Imperial Aspirations.”

[19]. Significantly in this context, the carnival was originally a festival that involved the ritual reversal of social hierarchy, through the playing of roles. Nietzsche’s usage of the term here indicates a relation to this tradition, albeit concerned with the reversal of privilege through the infliction of suffering rather than excessive drinking, and so forth.

[20]. See David McNeill, as referred to in note 16.

[21]. “Circuits of Bad Conscience: Nietzsche and Freud,” in Judith Butler, The Psychic Life of Power: Theories in Subjection (Stanford: Stanford University Press, 1997) 63–82.

[22]. In this book, Butler focuses upon the figure of “the turn” as it is used to demonstrate psychic interiority in the texts not only of Nietzsche, but also of Hegel, Freud, Foucault, and Althusser.

[23]. Freud uses the term Verinnerlichung, “internalization,” to explain the authority of the superego. (See Sigmund Freud, “Civilization and Its Discontents,” Civilization, Society and Religion, Penguin Freud Library vol 12. Albert Dickson, ed. Trans. James Strachey [Harmondsworth: Penguin, 1991], 72).

[24]. For an evocative depiction of Nietzsche as a leader of cults, see Geoff Waite, Nietzsche’s Corps/e: Aesthetics, Politics, Prophes; or, The Spectacular Technoculture of Everyday Life (Durham: Duke University Press, 1996).

[25]. In the story of Oedipus, a monster (sphinx) poses him the question of mortality, and whoever cannot answer it correctly is cast into the abyss.

      CHAPTER 2

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      Lacan, Desire, and the Originating Function of Loss