To valorize negative sentiments or sad passions—that is the mystification on which nihilism bases its power. (Lucretius, then Spinoza, already wrote decisive passages on this subject. Before Nietzsche, they conceived philosophy as the power to affirm, as the practical struggle against mystifications, as the expulsion of the negative.)
Purgatory, purification, extraction of the positive, expulsion of the negative, projection, introjection… Throughout his discursive life Deleuze conceived of purification of the self as the goal of literature. He believed that through an exposition of the evil within one was healing the society. But this theory can only produce otherness as negativity and that is almost exactly the opposite of what affirmative critique ought to be. Nietzsche’s project of “the expulsion of the negative” is a recurrent theme in Deleuze’s writings. Like Nietzsche he thought that it is only through regression that one could be purified and get outside the confines of the Cartesian cogito. Deleuze’s attempts at escaping from the Cartesian dualism, however, can only cause an interruption of the splitting process and slides towards overcoming the split to attain oneness. Giving a voice to the other creates the conditions of impossibility for the other’s finding his/her own voice.
It is at this mobile and precise point, where all events gather together in one that transmutation happens: this is the point at which death turns against death; where dying is the negation of death, and the impersonality of dying no longer indicates only the moment when I disappear outside of myself, but rather the moment when death loses itself in itself, and also the figure which the most singular life takes on in order to substitute itself for me.
With Deleuze it is always one dies rather than I die, or as the Cynic saying goes, “when there is death I am not, when I am there is no death.” Instead of accepting the state of being wounded as a perpetually renewed actuality, instead of affirming death within life, the other within the self, Deleuze climbs over the walls of his wound, and looking down on the others, he loses the ground beneath his feet, and eventually falls into the split he was trying to get rid of.
A wound is incarnated or actualised in a state of things or of life: but it is itself pure virtuality on the plane of immanence that leads us into a life. My wound existed before me: not a transcendence of the wound in a higher actuality, but its immanence as a virtuality always within a milieu (plane or field).
Affirming the mutual inclusiveness of introversion and intersubjectivity means preferring an a-sociality, what Blanchot calls “being in a non-relation,” to the symbolic order. Blanchot’s attitude is exactly the opposite of the symbolic market society that dissolves the most fundamental questions of being human in a pot of common sense. The subject of the market society is continually in pursuit of increased strength and self-confidence. And for that reason governed by what Nietzsche called the herd instinct, the will to nothingness, this subject becomes a reactive and adaptive subject. The symbolic order loses the ground beneath itself when and if the majority starts to see living with the thought of death not only as a natural necessity, but also as something to be affirmed.
Death has an extreme and definite relation to me and my body and is grounded in me, but it also has no relation to me at all—it is incorporeal and infinitive, impersonal, grounded only in itself. On one side, there is the part of the event which is realized and accomplished; on the other, there is that “part of the event which cannot realize its accomplishment.”
 Deleuze, Pure Immanence: A Life, 31-2
 Deleuze, Pure Immanence, 151-152