Amor fati
"Love of fate." In Nietzsche as read by Deleuze, *amor fati* is not submission to a fate one endures, but the affirmation of the necessary as one affirms a roll of the dice: chance is cast in a single gesture, and one loves the combination that falls because it is necessary. The chance cast and the necessity of the outcome do not oppose each other—they form the Dionysian couple of *chance-fate*. To love the fatal is to will the real, even in what was not chosen.
non pas une combinaison finale désirée, voulue, souhaitée, mais la combinaison fatale, fatale et aimée, l'amor fati
Deleuze thinks amor fati through the image of the dice throw. The bad player bets on multiple rolls, calculates probabilities, hopes for a “winning” combination they’ve already desired. The good player casts all chance at once and affirms in advance the number that will come up, whatever it may be. The first wants an outcome; the second wants chance itself, and loves the necessity that follows from it.
This is the Dionysian pair of chance-necessity: one affirms the chance of the throw, one affirms the necessity of the result, and the two affirmations are one. The combination that lands isn’t “the right one” because it was willed; it’s loved because it landed. To love one’s fate is to stop haggling with reality.
Amor fati thus extends the eternal return, understood as a trial: only what one has willed strongly enough to will eternally returns, and one truly loves the necessary only by willing it to the point of willing its return. Nietzschean joy—affirmative, creative—arises from this accord, not from some achieved contentment.
Amor fati is not resignation. The resigned person endures what they cannot prevent and finds solace in ceasing to want; amor fati wants, and wants all the more intensely because the thing is necessary. The one extinguishes desire before fate; the other carries it to white heat.