Nietzschean Notes on the Question of Power

The question of power is, for Nietzsche and those who write within his shadow, one of primary importance and the attempt to formulate and advance a critical conception of power beyond the reactive representations of moral idealism remains a real concern. That is to say, a conception free from what Lawrence describes as the superficial contempt for power which most of us experience due to the fact that we moderns only know dead power. Live or active power is worthy of esteem. It is not brute force, which is base and tied to bullying authority or what Deleuze identifies as emaciated forms of prohibition.

This is the key: to rethink power outside of currently accepted values and as more than that which restricts, prohibits, and denies. For power, as Foucault pointed out, has somewhat ironically been made subject to a repressive hypothesis and conceived as poor in resources, sparing in its methods, and incapable of invention. Only when we liberate our thinking on power will we see that what makes power so intoxicating is the fact that it doesn't only weigh on us as a force that says no; rather, "it traverses and produces things, it induces pleasures, forms of knowledge, produces discourse". 

In other words, power keeps us alive and in touch with one another acting as it does as the great productive network running throughout the social and political body. This is why Lawrence insists that power is not only prior to love, but that the latter is ultimately called into being by the former; "the first and greatest of all mysteries". 

Jesus failed because he didn't understand this; didn't experience the joy of an erection on a sunny day. Indeed, rather than thinking of power as a form of eternal delight, he taught that goodness is a form of impotence and passivity and evil is the active springing from energy which violates all human attempts to stabilize the free movement of life. 

Nietzsche was having none of this. Like Blake (and like any other poet worth his salt), he recognised that man needs what is most evil in him if he is to develop what is also best and most beautiful in him. Be happy, he says, and you will be good (once more reversing Christian teaching). But one is only happy when one feels oneself powerful and a little bit demonic via an expenditure (not an accumulation) of energy - shining like a tiny star with brilliant intensity, but to no end. 

Power is thus not something one can consciously seek out or seize and possess; power, rather, is that which can only be accepted as a gift flowing into us from behind and below - and flowing just as vitally away from us forever beyond our control. And humanism is everything that would limit this and accustom us to see the figure of Man behind every event and phenomenon.

Nietzsche's anti-humanist philosophy doesn't consider goodness or pleasure as its primary aim. Nevertheless, as indicated, his notion of joy connected to his concept of power allows for a new ethic to emerge. Or perhaps not so new: ethos anthropoi daimon, as Heraclitus would say ...

Note: this post is an extract taken from my study of Nietzsche's project of revaluation entitled Outside the Gate (Blind Cupid Press, 2010) and those who are interested in reading more on the subject of power and the politics of evil - as well as tracking down references - might like to consult part II, chapter 5 of this text.