Community, world, God; excluded, destructed, dead?

“My life with Nietzsche…is a community”

“Nietzsche is the only one to support me: he says we

“Community can be found between two beings, outside of their belonging to… a community”

“Fight for the decomposition and exclusion of all communities”

“Take part in the destruction of the existing world, with eyes open to the world to come”

Georges Bataille

Excluded, destructed and dead, God and every God, the history of philosophy, metaphysics; but language withdraws, awaits, not the drawing near, but a falling back, a moving away, a turning away, towards; withdrawing in its incessant coming, a coming of what never arrives, awaiting the words that never leave in their never-hereness. Community, God, and worlds, but language, a sign that is elsewhere, what says but silently, a holding back in unfolding; the un-thought in the endeavors to think belonging-together, belonging-to-one-another, togetherness, or gathered-ness; community, God, world, and the appearance of what should be banished, confined, or reduced, what is plural, discontinuous, or scattered, due to unity, self-sameness, or oneness, that is, the presence of certainty and the certainty of presence; the closedness of what makes present and of what is present.

But the endeavor to disrupt is nothing but a placing-opposite, a reversing. Thinking, not togetherness, but non-belongingness, which remains belonging-to-one-another, with Nietzsche; pondering, not presence, but absence, the absence of Bataille when Nietzsche said ‘we’, and the non-presence of Nietzsche when Bataille thought the presence of absence, Nietzsche’s ‘we’, a ‘we’ that brings-together, but remains separated-ness, the happening of what never happens, and an opening, letting non-selfsameness permeate, opening belonging-to-one-another to the impossibility of belonging, to non-belongingness, which is another belonging, to death and otherness, exteriority, discontinuity, incompletion, or uncertainty, that is, perspectivism, “the basic condition of all life”, “the countless meanings” that “the world has” because the world “has no meaning” (Nietzsche). Nietzsche is Bataille’s endeavor to place-opposite; but placing-opposite names a certain bypassing, and metaphysics, reversed, remains.

Community, world, God; excluded, destructed, dead. The excluded, in its exclusion, is the impossibility of exclusion, the incessant inclusion of every exclusion and excluded, the presence of absence; philosophy excludes, but philosophy and what philosophy excludes remain philosophizing, included in philosophy. Des-truction is a different order, ordering non-difference dis-orderly, which is cons-truction; and des-tructed, the world remains cons-tructed through a certain otherness. And a dead God, neither decaying nor buried, but living another life, death, refusing to die, watching over philosophy whilst rendering the loss of center central, because when God died, ‘God died’ came into existence, de-centering every possibility whilst becoming “itself” another center. Perhaps a dead God is more dangerous; the corpse will always haunt philosophy, but philosophy knows how to bury and how to carry away, but there is no corpse to be hidden; death is impossible, and God died.

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