Central concept, along with the One-in-One, of non-philosophy that distinguishes it from all philosophies. It is said of the causality proper to the One as such or vision-in-One, of the Real in virtue of its primacy over thought and its object (like Being). This causality exerts itself upon what is given as non(-One) and serves as experience or data for thought-according-to-the-One: philosophy itself as form-experience of the World; and upon the universal noematic structures or theoretical knowledge that is extracted by it from this material. It is therefore also the specific causality of non-philosophy in general. This concept has a Marxist origin and is here extracted from historical Materialism, transferred and radicalized in first Science or according to the One which gives it its radical sense and enables its full employment (it should rigorously be called: givenness-in-the-last-instance).
The DLI is not simply an immanent causality but radical immanence itself—which distinguishes it from every “Spinozistic” immanence or every immanence derived from Spinozism. Reciprocal determination and the DLI are distinguished in many ways. 1) In the first case, causality is divided between two terms (cause and effect) which belong to a set or an ontological or ontico-ontological couple; in the second case it is attributed to one of these alone: the effect then supposes an objective or passive, merely occasional “receptacle” of this causality. 2) This occasion is already reduced to the moment when it manifests itself, in return deprived of determining or real action. The DLI thus supposes a unilateral, non-reciprocal duality of causes. 3) In the first case, causality goes in two opposed yet circular or infinitely convergent directions (action/reaction; real opposition; dialectical contradiction; differential relations of two terms, etc.); and, in the second case, causality goes in a single direction (from the Real towards the effectivity of the thought-world; from immanence towards transcendence). 4) In the first case, it supposes an alienating continuity and an identification of the cause in a supposedly given other term; in the second, cause is not alienated in its effect but supposes, being nothing but a universal negative condition, a functional transcendental instance which is that through which the Real can be said to act.