The Alan Sondheim Mail Archive

May 7, 2006



How to begin philosophy, how to begin the process of philosophizing, an
activity, a form of labor, the philosopher and the production. Whether the
philosophy is cast asunder, whether it is interpretable, that is,
translatable; whether it remains intrinsic to the act of philosophizing,
therefore bound. If bound, whether it is of the substance or thing or
continuity of its creation, or whether it is of some other substance, some
other, cast asunder; whether the production is one with its production;
whether the producer is one with the production. Here beginning without
return, without recourse to the return, beginning in the sense of an act
of writing designating this particular production which is named


Of such, without recourse to the return, because of evidence: one cannot
return, or rather a return would be always and only from the present to
the present, operable upon a remnant of the production, but only the
remnant, which would be drawn into presence, or re-presence. It is evident
that undoing is not that of doing, that one alters, that things have
altered, that things have altered within one within the world; that one is
altered within an altered or altering world. That the world is what is
evident, that the world is without recourse, without return. That the
world is therefore unbounded, bounded without the boundary or delineation
of the return; that the present is this unbounded, continuous unbinding.
The present is a filter. The return is nowhere, returns nowhere.


Of such, without foundation; the present has no foundation; neither within
nor without, neither within the apparatus of writing nor without. Mathema-
tics possesses no return; every mathematical statement is foundation;
every mathematical statement exists and presences. Of mathematics and its
production is identical; is unique; is inescapably equivalent. Identity
and equivalence remain within product and production; are remnant within
product and production. Mathematics is that within which identity appears
and appears exactly within equivalence. The world is that which is without
identity, with the appearance of identity, without equivalence, with the
appearance of equivalence. The splitting of the world is the splitting of
perception into classes of apparent identity and apparent equivalence
whose boundaries remain within the present, are imminent; but whose
boundaries are such as projections. The projection of a boundary is within
the present. The history of a boundary is a projection.

[4 forthcoming]

Consider a toaster or electronic computer; consider anything which may or
may not be present, presencing; this is of the order of philosophy, always
already an acceptance; every reduction includes; or includes, at least as
construct. Thus of the panoply, or rather panoply, which is present,
presencing; then what of memory, of the enumeration, accountability of
objects? In philosophy, these remain within the presence; they appear
recuperable; they appear identical or equivalent; this is appearance,
genidentity; this is always other. This is the giving of permission of
philosophy the killing-ground or grounds of philosophy; the winding-sheet
of assertion. A man or a woman, an organism, a being, a human being,
universals, these presences accompanied by deductions, for what is a man
or a woman if not recognized as such; if recognized for example as thing
or flesh; if recognized as meat; if recognized only as thing or flesh as
meat. As for recognition: a problem for cognitive psychology, for
neurophysiology. As for the symbolic: transformation and transforming
structures, structures undergoing continuous transformation with the
appearance of equivalences. As for mediation: the appearance of extension
of appearance of equivalences. Mediation: a presencing, a present. One is
always already synchronic; one is never diachronic; one does not live in
time; one does not extend in time; one is replete; is fullness; the world
is panoply, fecund; the world is a world of potential; potential is
incomplete. There is no completeness in the world. There is completeness
in mathematics; there is no completeness in mathesis. Mathesis is of the
present. Mathesis is presence, the ontology of presence.

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