Non-philosophical Definitions on the Transcendental, Sense (of) Identity, Reflection, Generalization, Solitude, and Lived Experience

Transcendental (Pure Transcendental Identity)

First instance after the Real or the One constitutive of the subject as force (of) thought. It is the clone of the transcendental Unity proper to the philosophical Decision and produced by the vision-in-One on the basis of this symptomatic indication. Transcendental Identity is no longer the transcendental One of philosophy associated with a division; it is an undivided identity which finds nothing in it but its occasion.

• The transcendental obviously has a long philosophical history marked by Aristotle, certain scholastics, Kant (who is nothing but an important turn for it), Husserl, etc, but under these etiquettes, there is the transcendental as invariant of the structure of the philosophical Decision as transcendental Unity, immanent and transcendent to the basic Dyad, consequently divided and claiming to be real, the Real, through its autoposition. In this very general sense, the transcendental is the superior dimension of all philosophy. This is how non-philosophy understands it, as that which forms a circle or doublet with the empirical on the one hand through the a priori, and with the Real on the other hand through autoposition.

In its philosophically overdetermined beginnings, non-philosophy is radically equivalent to the transcendental, and then has understood that its project–which risked passing for a radicalization of Husserl–demanded more than a supplementary overcoming of the transcendental, which is in every way first or commencement in the order of thought: that it demanded order it in the primacy of the Real as though in a cause by immanence, not present and positive but non-sufficient or negative. Non-philosophy thus displaces itself on four and not three orders: the Real or the One (foreclosed to the transcendental), the “empirical” given (or the thought-world), the transcendental (which the Real clones on the basis of the Unity of experience), the a priori (equally cloned but on the basis of the Transcendental which is the organon of philosophy). The transcendental forms the first instance of the force (of) thought. Now it is an individed identity although cloned–thus also “separated”–on the basis of divided transcendental Unity; or given-without-givennes in-the-last-instance on the basis of the givenness of this most cloven philosophical Unity. It is related from the point of view of its genesis and its function not in the a priori but even in the transcendental which serves as occasion for it. Thus non-philosophy effectively separates the amphibologies of the philosophical transcendental (with the empirical and with the Real) and the “subjective” identities which are its symptom, and all this without claiming to dissolve these amphibologies. Such an immediate dissolution of the latter would suppose that the One-in-One, the Real, be identitcal to one of their sides: this unilateral identification without fail leads to a new transcendental philosophy (M. Henry) and again to the disappearance of the Real.