Seven Definitions on Man, Democracy, Mysticism, Ethics, Erotics, Aesthetics…

Man (Humans)

In their complete notion, men or humans are existing-subject-Strangers, determined-in-the-last-instance by the Real or the One as Ego-in-Ego. Ego-man, contrary to the philosophical Ego, is foreclosed to the subject, but the latter, insofar as it presupposes it, effectuates its uni-versality for the World.

As a philosophical concept, man is a humanoid simultaneously traced from the anthropoid which has hardly gone beyond Greek anthropological thought and the Judeo-Christian “creature.” Philosophy has oriented the human around the Cosmos, Physis, Being, Spirit, Will to Power, etc. as so many abstract and puppet [fantoches] entities which imply the dismemberment of man into attributes (power, language, sex, society, politics, etc.) with which it has attempted to artificially recompose him. The pro-thetic, anti-thetic, syn-thetic—artificial—man of philosophy (and not only of anthropology or the human sciences to which the thought-world assigns its dirty work) is this “sublime abortion” which must give birth to the “overman.” Philosophy desires the inhuman, the pre-human, the all-too-human, the over-human without recognizing the “ordinary” nothing-but-human. The philosophical heaven is populated with anthropoid and artificial creatures, Dasein included, which escape from a cloven thought and lead to a host of masks and travesties, after which demons and angels become fully rationalized. Humanism is an inferior angelism and a lie concerning man. Because of this dishonor, philosophy is saved with great difficulty through the thesis of a theoretical anti-humanism (Althusser) which will not have been sufficiently radicalized.

Non-philosophy is like a negative universal thought which can be effectuated, for example, in the language of a science-of-men rather than sciences-of-man. Determined-in-the-last-instance according to the Ego-in-Ego, radically non-anthropoid, it manifests the essence of the existing-subject-Stranger essentially from the force (of) thought. But the latter is a general and even universal matrix and must be modulated by the a prioris of a unified theory of philosophy and sociology, psychology, psychoanalysis, ethnology, etc. It is a question of making equivalent in the disciplines of the human sciences a thought whose content-in-human and content-in-science are assured without demanding the exclusion of philosophy pure and simple. The civil war between philosophy and the human sciences can only find its peace treaty outside itself and in a different conception of man. Non-philosophy is a rigorous heresy: it makes of man a being-Inseparate (from) self, and thus Separated-without-separation from the World. In other words, for one of the first times it has become possible to definer man in a “formal” way without formalism; to constitute him as an axiomatic rather than philosophical object. Man is precisely the Real foreclosed to philosophy. The latter can only imagine what is alone the “existent” and “non-existent” which can be set into axioms and which only tolerates—so great is its autonomy—axioms. Where there is man, the thesis and principle are excluded. Where there is the human, thought must be axiomatized and renounce its sufficiency.

"Non-philosophy is a rigorous heresy"