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By François Laruelle

Within the Dictionary of Non-Philosophy, the French philosopher François Laruelle does anything extraordinary for philosophers: he presents an immense dictionary with a theoretical advent, conscientiously crafting his ideas to provide an explanation for the varied phrases and neologisms that he deems worthy for the venture of non-philosophy. With a collective of thinkers additionally drawn to the venture, Laruelle has taken up the tricky activity of constructing a necessary consultant for stepping into his non-standard, non-philosophical terrain. And for Laruelle, even the belief of a dictionary and what a dictionary is develop into fabric for his non-philosophical inquiries. As his commencing notice starts, “Thus at the floor and in the philosophical folds of the dictionary, identification and its impression upon which means are what's at stake.”

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Extra info for Dictionary of Non-Philosophy

Sample text

A dictionary of non-philosophy utilizes this generalization of classical definitions because it begins with philosophical material as its point of departure; but it also entrusts them with an implicit function that no effectivity can account for. Democracy (democracy-of-strangers) Internal form of non-philosophical thought as unified theory of philosophy and a particular region. Here democracy is not an object of thought or reflection but the essence of knowledges produced by force (of) thought or in-the-last-instance by visionin-One, which protects the transcendental equality of unified terms against any spirit of hierarchy.

This quasi-operatory side of the One can be called noetic, even though it is not exerted through any intentionality of consciousness. It consists in relating every given to the One-of-the-last-instance and in describing its being-lived or its (transcendental, aprioristic) identities insofar as they are cloned from it. e. This sense of philosophy-form as grasped in-identity takes on different forms according to the levels or moments considered in philosophy-form. DLI does not, for example, exclude noetico-noematic duality, but simply its origin in consciousness or Being and its aspect of infinitely reversible bi-lateral correlation.

E. a synthetic— not analytic—mode of approach to this concept itself, and must be surpassed. The non-methodological point of departure for europanalysis (S. Valdinoci) is the immanence of impression. Together these notions separate it from phenomenology—which is really nothing but a methodology—and empiricism. Both of these notions in fact repose upon the concept of the internal, which is completely foreign, for example, to Hume. Furthermore, indifferent to the rupture of inside and outside, the internal—immanent and impressive—determines a new regime of thought, for example concave or opposed to the convexity of philosophy.

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