柏拉图主义的德勒兹式逆转（完结） (6-2)

6 Friedrich Nietzsche, Beyond Good and Evil: Prelude to a Philosophy of the Future , eds. Rolf-Peter Horstmann and Judith Norman, trans. JudithNorman (Cambridge University Press, 2002), p. 4. In the still stronger words of The Antichrist : “Christianity has taken the side of everything weak, base, failed, it has made an ideal out of whatever contradicts the preservation instincts of a strong life” (Nietzsche, The Anti-Christ, Ecce Homo, Twilight of the Idols, and Other Writings , p. 5).

7 For a precise account of the historical sources behind Deleuze’s claim, see Smith, “The Concept of the Simulacrum,” pp. 91–93.

8 It is not by chance that Deleuze saw in modern, and especially pop art an anti-Platonic move within the history of art , one that philosophy, in its quest to move beyond representation and produce another image, could draw inspiration from: “The theory of thought is like painting: it needs the revolution which took art from representation to abstrac-tion” ( DR 354). On the relation between Deleuze’s anti-Platonism and his views regarding modern art, see Paul Patton , “Anti-Platonism and Art,” in Constantin V. Boundas and Dorothea Olkowski (eds.), Gilles Deleuze and the Theater of Philosophy (New York and London: Routledge, 1994 ), pp. 141–55. From Duchamp to Warhol, Patton remarks, modern art “has come to see its task not as the representa-tions of appearances, but as their repetition; not as the production of copies, but as the production of simulacra” (p. 143).

9 See Plato’s Sophist , 264b–268d.

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