Peter Sloterdijk

Philosophy … lost its prestige to the extent that it lost its evident advantage in cleverness to "normal life." In the transition from archaic teachings of wisdom to philosophy based on argument, it itself was engulfed in the twilight of alienation from life. It had to accept that the independent cleverness theories of pragmatics, economics, strategy, and politics proved themselves to be its better, until, with its logical niceties, it became infantile and academic, and stood there as the Utopian idiot with its reminiscences about great ideals. Today philosophy is surrounded on all sides by maliciously clever empiricisms and realistic disciplines that "know better."

The one version of the bourgeois comprises the artisan, the trader, the official, the financier, and the entrepreneur, all of whom, in their own way, can claim to know what labor is. Juxtaposed to them from the beginning, stands a type of bourgeois who does research, writes poetry, composes and makes music, and philosophizes and who believes that these activities develop a world that is self-sufficient. It is obvious that these two fractions of the bourgeois ego get on only superficially and come together only in the hollow connection of property and cultivation. They create the century-long tension between the good and the evil bourgeois, the idealist and the exploiter, the visionary and the pragmatist, the ideally liberated bourgeois and the laboring bourgeois. This tension remains as inexhaustible as that between the world of work and “freedom” in general.

“Philosophical” ideology critique is truly the heir of a great satirical tradition, in which the motif of unmasking, exposing, baring has served for aeons now as a weapon. But modern ideology critique—according to our thesis has ominously cut itself off from the powerful traditions of laughter in satirical knowledge.

Because knowledge is power, every hegemonic power challenged by “another knowledge” must try to stay in the center of knowledge. However, not every power is the right center for every knowledge. Reflective knowledge cannot be separated from its subject.

Socialization through schooling, as it takes place here, and in Western societies, in general, is a priori stupefaction

The gesture of exposure characterizes the style of argumentation of ideology critique, from the critique of religion in the eighteenth century to the critique of fascism in the twentieth. Everywhere, one discovers extrarational mechanisms of opinion: interests, passions, fixations, illusions. That helps a bit to mitigate the scandalous contradiction between the postulated unity of truth and the factual plurality of opinions—since it cannot be eliminated. Under these assumptions, a true theory would be one that not only grounds its own theses best, but also knows how to defuse all significant and persistent counterpositions through ideology critique.

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.

The question about “good origins” becomes the crux for enlightenment. It becomes more and more clear that this idea of origin has not a temporal but a Utopian reference. The Good is still nowhere to be found, except in the wishful human spirit.

The dance around the golden calf of identity is the last and greatest orgy of counterenlightenment. Identity is the magic word of a partially hidden, partially open conservatism that has inscribed personal identity, occupational identity, national identity, political identity, female identity, male identity, class identity, party identity, etc., on its banner.

Bourgeois morality tries to maintain an illusion of altruism, whereas in all other areas bourgeois thinking has long since assumed a theoretical as well as an economic egocentrism.

The violent, antirationalistic impulse in Western countries is reacting to an intellectual state of affairs in which all thinking has become strategy; this impulse shows a disgust for a certain form of self-preservation. It is a sensitive shivering from the cold breath of a reality where knowledge is power and power is knowledge.

… undermined by the need for seriousness ...