When Nietzsche speaks of “the misleading influence of language” in The Genealogy of Morals, he is opposing both positivist materialism and idealist subjectivism of the late nineteenth century, the “double deed” – or, in Bruno Latour's terms, “double task of domination and emancipation” (1993: 10) – of Enlightenment understanding examined in part I. He does so through the reconception of time, which Russell describes in relation to post-Newtonian physics, in relation to the eternal recurrence of the same. Nietzsche's method of transforming the settled self-evidence of received opinion does not simply offer other understandings of “force,” “subject,” “atom,” and even the “same” (das Gleiche). Rather, he temporalizes understandsing, meaning, and value by bringing together and confronting alternative and alternating discourses.