Consciousness of guilt...
In the first volume of The Death Penalty, Derrida considers the jus talionis, the principle of equivalence according to which a relation is set up ‘between the crime and the punishment, between the injury and the price to be paid’. Debt, in On the Genealogy of Morals, gives Nietzsche a way of understanding how ‘the “consciousness of guilt”, “bad conscience”’ came into the world. Earlier he laments ‘that whole sombre thing called reflection’, in which the self becomes its own object of relentless scrutiny and self-punishment. If one wants to keep a promise, one must burn memory into the will, submit to – or submit oneself to – a reign of terror in the name of morality, administer pain to oneself in order to ensure one’s continuity and calculability through time. If I am to be moral and keep my promises, I will remember what I promised and remain the same ‘I’ who first uttered that promise, resisting any circumstances that might alter its continuity through time, never dozing when wakefulness is needed. The promise takes on another meaning in Nietzsche when what I have promised is precisely to repay a debt, a promise by which I enter into, and become bound by, a certain kind of contract. What I have apparently burned into the will, or had burned there, is a promise to remember and repay that debt, to realise the promise within a calculable period of time, and so to become a calculable creature. I can be counted on to count the time and count up the money to make the repayment: that accountability is the promise. I can count on myself, and others can count on me. If I prove capable of making a contract, I can receive a loan and be relied on to pay it back with interest, so that the lender can accumulate wealth from my debt in a predictable way. And if I default, the law will intervene to protect his interest he exacts from me.
Judith Butler...
