It is, therefore, contends Deleuze, a specifically moral view of the world that informs the logic of representation within Platos thought: simulacra are demonic images that have become stripped of resemblance and must be exorcized. Deleuzes inversion consists in granting to the simulacra its own model, the model of difference in itself. The game of difference and repetition is designed, therefore, to replace that of the Same and representation. This is a world without prior identity and without internal resemblance, a world full of monsters of energy, demonic visitations, and dark precursors (Deleuze: It is the monster which combines all the demons). It is Nietzsches world of will to power and eternal return. Deleuze also argues, however, that a reversal of platonism, involving the triumph of the simulacra, is already prefigured in Platos dialogues themselves, notably at the end of the Sophist. Paul Patton has made the important point that the contrast drawn by Plato in the Sophist between likeness(copies) and semblances(simulacra), in which only the former is held to resemble the original, is for Deleuze a difference in kind. In other words, they are not two species of the same genus but two completely different kinds of being
Posted on: Sat, 19 Oct 2013 06:09:13 +0000
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