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Did not Nietzsche too warn of that “life-destroying enlightenment” that touches on our life-supporting self-delusions? Can we afford to shake up the … - Peter Sloterdijk
" "Did not Nietzsche too warn of that “life-destroying enlightenment” that touches on our life-supporting self-delusions? Can we afford to shake up the “basic fictions” of privacy, personality, and identity? Be that as it may, in this question both old and new conservatives have come to the hard decision to take the “stance” of defending, against all the demands of reflection, their “unavoidable lies for living,” without which self-preservation would not be possible. That they are aided in this by the general fear of self-experience, which competes with curiosity about self-experience, does not have to be expressly emphasized. Thus the theater of respectable, closed egos goes on everywhere, even where the means have long been available to secure better knowledge. Crosswise to all political fronts, it is the “ego” in society that offers the most resolute resistance against the decisive enlightenment. Scarcely anyone will put up with radical self-reflection on this point, not even many of those who regard themselves as enlighteners.
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About Peter Sloterdijk
Peter Sloterdijk (born June 26, 1947, in Karlsruhe) is a German philosopher, television host, cultural scientist and essayist. He is a professor of philosophy and media theory at the University of Art and Design Karlsruhe.
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Additional quotes by Peter Sloterdijk
Psychology is familiar with the “eternal victim,” who exploits this position for disguised aggressions. Also belonging to this category, in a broader sense, are those permanent losers as well as medical and political hypochondriacs who lament that conditions are so terrible that it is a great sacrifice on their part not to kill themselves or emigrate. On the German Left, not least of all under the influence of the sociologized schema of the victim, a certain type of renegade has emerged who feels that it is a dirty trick to have to live in this land without summer and without oppositional forces. Nobody can say that such a viewpoint does not know what it is talking about. Its mistake is that it remains blind to itself. For the accusation becomes bound to misery and magnifies it under the subterfuge of unsuspecting critical observations. With the obstinacy of a Sophist, in aggressive self-reification, many a “critical” consciousness refuses to become healthier than the sick whole.
For as long as possible, the learned collegium has tried to defend its integrity against the close combat of ideologico-critical exposures. Do not unmask, lest you yourself be unmasked could be the unspoken rule. It is no accident that the great representatives of critique—the French moralists, the Encyclopedists, the socialists, and especially Heine, Marx, Nietzsche, and Freud—remain outsiders to the scholarly domain. In all of them there is a satirical, polemical component that can scarcely be hidden under the mask of scholarly respectability. These signals of a holy nonseriousness, which remains one of the sure indexes of truth, can be employed as signposts to the critique of cynical reason.
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