Abstract
The article researches the main ideas of the reception of Nietzsche's philosophy by Gilles Deleuze in his earlier works, Nietzsche and Philosophy (1962) and Nietzsche (1965), and observes the motives of Deleuze's appeal to the texts of the German thinker in the context of the actuality of his ideas for the French philosophy of the second half of the twentieth century. The author of the article tries to demonstrate how through the help of the German thinker, concepts such as Nietzsche's meanings and values, innocence, formation, memory and sovereignty, Deleuze overestimates an ethical pragmatic and universalist conceptions; explores his own strategy of struggle with the dialectic of Hegel, developing an alternative to it, based on the text by Nietzsche. The main merit of Nietzsche before philosophy Deleuze considers the introduction of the latter concept of meaning and value. These two concepts, in his view, are the first step in critique of universalist and pragmatic ethical teaching. And he sees the criticism as follows: philosophy, in Deleuze's view, then becomes critical when directed not only at the value but also at the value of its sources. The author notes that by combining the post-structuralist critique of static philosophy with moral principles, Deleuze, like most modern intellectuals, hopes to achieve an active, politically sound and democratic notion of resistance to power. Deleuze's rejection of Platonism, and his later Guatemala attack on Oedipus representation and state-centered thinking, the questioning of the philosophical assumption of the importance of language in the text, can all be regarded as fundamental elements of criticism of authority as such. Thus, as Deleuze implies, the true is denied by him as the conformity of the thing and the statement about it, but is not denied as the revelation of the complex nature of the forces of the interpreter.
References
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