Pierre Klossowski's (1905–2001) career in philosophy is a brief but significant intervention into the manner in which the connections between desire, identity, and meaning are thought. Although Klossowski's influence on much of what is called French “post-structuralism” or “post-modernism” is frequently noted, Klossowski's development of the motif of the simulacrum is rarely traced in its proper context. Through readings of the texts of the Marquis de Sade, Georges Bataille, and Friedrich Nietzsche, as well as his own ruminations on the polytheism of the ancient Roman cult of Diana, Klossowski constructs a critique not only of the identity of the self but also of the supposed unity of reason and rational signs. Klossowski's critique demonstrates how meaningful discourse is produced from the basis of incommunicable affects, which project images in consciousness that, only then, are able to take the form of iterable simulacra. Our “gregarious” discourse in language is, thus, formed only indirectly from the affects and acquires its supposed unity only as it fails to express those affects.

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克洛索夫斯基和他的模仿者

皮埃尔·克洛索夫斯基（Pierre Klossowski）（1905-2001）的哲学生涯是对欲望，身份和意义之间联系的思考方式的短暂但重要的干预。尽管经常提到克洛索夫斯基对法国所谓的“后结构主义”或“后现代主义”的影响，但克洛索夫斯基对模拟物主题的发展很少能在其适当的背景下找到。通过阅读萨德侯爵，乔治·巴塔耶和弗里德里希·尼采的著作，以及他对古代罗马教派戴安娜的多神论的反思，克洛索夫斯基不仅对自我的身份进行了批判，而且对自我的身份进行了批判。所谓的理性与理性标志的统一。克洛索夫斯基（Klossowski）的批判表明，非传染性情感是如何产生有意义的话语的，那些只有在意识中投射图像的人，才能够采取可迭代的模拟形式。因此，我们的“社交”语言话语仅由情感间接形成，只有在无法表达情感时才获得其所谓的统一性。