…the situation of philosophy today is one in which we can no longer pretend that we are innocent of reproducing the same violence that the philosopher has suffered at the hands of the sophist and the misologist. Since Kant, philosophy’s suspicion of the supersensible has nevertheless not stifled the desire to make that other world its home (to see the world with “the view from nowhere”). The present emergency of thought – not only for the sake of the philosophical institution’s continuation but the unavoidable guilt of its primitive accumulation (i.e., its archive) – demands the collapse of metaphilosophical questions into nothing other than the practice of philosophy itself. Here Deleuze follows Nietzsche in his insistence on the becoming-active of thought against the tendency of reactive thinking beholden to what is always considered to be exterior to it (a “pure” thinking in imitation of the unmoved mover). The forces that make thought active do violence to it (in what Nietzsche called cultural education) by breaking the identity of the true and the good (i.e., against the “natural” impulse to truth). Yet the loss of this identity is not mere relativism since the violence done to thought is directed at its purity: we are forced, perhaps against our will, to confront our guilt in the manner in which we exist in the world; as Yancy says, a critical pedagogy that teaches us how to think is one that shows us that “philosophizing is inextricably linked to those problems and conundrums that have been historically inherited and that the determination of the nature of a philosophical problem is not given a priori; rather, it is tied to and evolves out of a lived historical tradition”. In short, before we can arrive at the truth, we must pass through justice. Philosophical reflection, therefore, can only be directed inward by first being directed outward. Just as Sartre’s investigation into intentionality showed that every movement inward throws us back, inexorably, out toward the world, turning the philosophical gaze outward allows us to see our faces, which are unobservable from the inside.
Source: The solitude of the inner citadel: the epoché of suffering | Preludes and Refrains