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.The depth psychologies, which for two hundred years haveincreasingly left their mark on the physiognomy of intellectual Europe, are thecharacteristic impulse in the history here described asThey conceal the most important reasoning potential of an enlightenment that isnot only instrumental and strategic: only they are prepared to consider properlythe reality of the drama under the conditions of modernity.Wherever they remaintrue to their authentic impulse, they reject the deliberate indolence of rationalismand decline to cooperate with the abstract individualism that is only the psychic-legal form in which the universal domination of a nature-exploiting theoretical-moralistic subject wants to prevail.The depth psychologies are, as it were, thethinking heart of the which must beat during the epochal history of re-fusing light to the physis if all bodies are not to atrophy into intersubjectivizedfighting machines and self-consciously cold legal entities.This heart thinks inthe center of Dionysian passion the memory of the ecology of suffering,among which are included even the reason of exonerations and the constructionof what is It is the living memorial that the history of the wounding ofcivilization has accumulated within itself, along with all of what must be consol-idated of induration and obscuration in order to bring forth the dominant degreeof intellectual armament and the armoring of the body.Admittedly, this all sounds a trace too dark to satisfy the need for understand-ing, in case one anyway and of one's own accord does not know what could bemeant.Is the author here making a game, following the example of the morerecent French authors, of cultivating darkness as a genre of the beaux arts? Or isit plausible that the veil over these references to a depth-psychological drama ofknowledge should not be understood as a malicious component of a literarynature but instead illuminated as a ways and means by which the "thing itself"is there for us? How could our thinking, if it questions the limitations of its per-formance, circumvent the insight that it cannot render everything transparent?With the acknowledgment that the rational world is situated before an AND JUSTICE 87tional" background and that transparency is able to unfold only before the massifof what is enlightenment can leave behind it the arena of an om-nipotent illuminating infantilism and reach the level of a maturity that can criti-cize reason.What has observed of the he car-ries with him a shadow that "signifies more than the factual absence of potentialbe applied on the whole to enlightenment.What does this all mean? It is easier to say what if does not mean.It does notmean, for instance, that something like a depth-psychology-related enlighten-ment of society should be undertaken immediately; it does not mean that weshould make something of the insight into the dramatic, dark structure of sub-jectivity, something like a psychotherapy in the spirit of the production of indi-viduals who are simultaneously Dionysian and socially functional.It also doesnot mean that it is high time to shift over into a loving interaction after centuriesof organized These negations do not intend to posit anything againstloving interaction, psychotherapy, or the spirit of enterprise.What is being ne-at least interrupted and ceased in its impulse the indisputably falsereflexes that direct our behavior toward andThese reflexes, which are all supported by the myths of precede modernprocedures for problem solving and the ideologies of engagement.No other phenomenon illustrates this more clearly than the dramaticpiece of modern against which even the depth psychologies have beendefined.For depth-psychological processes define them in Nietzsche'sthese are the drama, tragedy, and according to the typeof their occurrence, precisely that into which no production process or businessenterprise can reach.They are the ontological model for what, because of its ownform of being, for us, cannot be achieved, induced, or produced in accordancewith a method.They stand the dominant rationalism of availa-monuments to the unavailability of what is most real.This remainsalways something that happens or does not happen beyond the subjectivities thatare in operation: passionate love, spontaneous memory, phenomenological in-sight, pure success, a happy synchronicity, a clarifying failure, timely separation,the bursting forth of primordial pain of this paraphrases an area in which theWill is not able to have its way.We cannot be silent about the fact that, in anycase, even depth-psychological consciousness has almost no defense against itsattempts to establish itself in the form of technical praxis and to accepttocratic social activism.Here the recollection of Nietzsche's theory of the drama can once again proveFor Nietzsche clearly realized at the beginning before he set out onthe trail to power as the universal formula of nihilistic the sort oftragedy in which mere calculating subjects play themselves is no longer possible:the "show" of the individual is the end of theater (one is reminded here ofNietzsche's critique of The overpowering drama unfurls wherever in- 88 PAIN AND JUSTICEdividuals are not actors on their own but are rather conduits for a phe-nomenon that is older than their awareness of The authentic drama isconsummated as a Dionysian passion of the physis, which phenomenologicallyreminds itself of its its "destiny," and its "future." Accordingly,drama is by its very nature psychodrama, however, is the unity ofmemory and phenomenon, of knowledge and destiny.Therefore, enlightenmentcommands an indissoluble relationship to though the modern orga-nization of knowledge tends to reformulate all problems of enlightenment intoquestions pertaining to the power to dispose of information.Knowledge, how-ever, is the phenomenon of all phenomena and the destiny of all It con-tinually has the character of a psychonautical process that is spun out on theAriadne's web of the terrible truth.We must remind ourselves that the search ofthe conqueror and patient of as a flight from theterrible truth; it can become a discovery if it leads to the conscious acceptance ofthe truth that has occurred and is occurring.On its spiritual journey, the subjectis a nondivine nonsufferer searching for a divine patience is only anotherway of expressing the Dionysian integrity of life within the unity of lust, pain,and knowledge.Thus Dionysian wisdom does not teach a release from suffering;it does not believe in an evasive movement that leads upward
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