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Two series of transformations took place in the parallelism of the 17th century, when Kant and the Marquis de Sade published the respective works. For a proto-reactionary interpretation of Sade’s work, contextualizing it as the Critique of Practical Reason, Kant’s second critique is the presentation of a dichotomized way of being, which is prevalent amongst a psychoanalytic exegesis of être. Sade’s fork is the qu’on soit bien dans le mal and qu’on est bien dans le bien: one feels pleasure to do evil and one feels pleasure to do good.

Our first exegesis of the fork is whether it feels pleasurable to do the good. It is the attempt to deviate from ligatures that grip first philosophy toward a series of stabilities. Le bonne humeur being of good humour, a spirit of cheerfulness! The ability to smile, if philosophy is a woman, she must be seduced before one litigates it to the accordance of virtue and various domains of pleasure.

For instance, sour grapes start to develop as the flavour palette of choice amongst foxes who intuit and extrapolate the relation which lies in midst ofof a chimera. Whether one … Wagner and Trakl wrote on the Gotterdammerung:the Twilight of the Gods, which was the pagan exhortation of a third askesis of the Ring de Niebelungen. The “myth” is precisely whether the fox is able to procure the precursors to an organic synthesis of stylistic effervescence.

This kerygma, an initial proclamation of Kant’s category subjects the other to the Sadean aspect of extracting a series of pleasurable sensations from
doing evil. Extending and contracting the larynx results in kinetic effects on the voice, its compression and disjuncting octaves, which is prior to an asphyxiating structure purging of bile and phlegm.