 relations between minority and the state via causality and politico-logical terms, rather than traditional ontological terms of Foucauldian power. For those initiated within the structuralist discourse of Foucault and Althusser, Laruelle's theses on "Authority" and "the State" are riveting reversals that upend post-structuralist proclivities: Laruelle transfigures Foucault's "conditions of possibility for knowledge" by directing them towards the generic conditions of the a priori. Rather than the hackneyed platitude "we are (configured by) the State," Laruelle offers that "We are minorities, they are us.... Thinking is beginning with real individuals in order to go towards the State.... It is necessary to 'invert' or rather unilateralize the World and the State...so that thought finds its real basis" (40-41). For Laruelle, "Authorities" are the aprioristic structures predicating experience in the "World, History, and State" via "Games of power," which pose "real essences" and "onto-logical" content. A generic world – a truly Laruellean world – is conditioned by immanence of identity rather than ontological difference. A BIOGRAPHY OF ORDINARY MAN: ON AUTHORITIES AND MINORITIES Cincinnati Romance Review 46 (Spring 2019): 119-23 121 Laruelle's use of "science" is unconventional and possibly perplexing for readers devoid of a primer. For Laruelle, the domain of "Absolute science" belongs to "ordinary man rather than to the philosopher" (151), where "minority" or "ordinary" indexes that which pervades the world and individual (the fold of the general condition). Laruelle's text is undoubtedly political but, for those readers expecting the utilitarian Marxism of Antonio Negri and Michael Hardt, they will not find "the Revolution" here; rather, A Biography of Ordinary Man prefigures resistance it is, as Laruelle notes, essentially a "prerevolutionary, pre-activist, anterior to struggles" (25). This is not to insinuate that Laruelle's book is composed of nebulous postulates – non-philosophy's foes are taken up in full. In addition to Deleuze and Kant, Laruelle complicates "being-in-the-world" as described in Heidegger's "phenomenolog
relations between minority and the state via causality and politico - logical term, preferably than traditional ontological terms of Foucauldian power. For those initiated within the structuralist discussion of Foucault and Althusser, Laruelle's theses on " Authority " and " the State " are concentrate reversals that upend post - structuralist proclivities: Laruelle transfigure Foucault's " conditions of possibility for cognition " by directing them towards the generic conditions of the a priori. Rather than the hackneyed platitude " we are (configure by) the State, " Laruelle offers that " We are minorities, they are us.... Thinking is begin with real individuals in ordering to go towards the State.... It is necessary to' invert' or rather unilateralize the World and the State... so that thought determine its real basis " (40 - 41). For Laruelle, " Authorities " are the aprioristic structures predicate experience in the " World, History, and State " via " Games of power, " which pose " real essences " and " onto - logical " contentedness. A generic world – a truly Laruellean world – is conditioned by immanence of identity rather than ontological difference. A BIOGRAPHY OF ORDINARY MAN: ON AUTHORITIES AND MINORITIES Cincinnati Romance Review 46 (Spring 2019 ): 119 - 23 121 Laruelle's use of " science " is unconventional and possibly perplexing for readers devoid of a primer. For Laruelle, the domain of " Absolute science " belongs to " average serviceman rather than to the philosopher " (151), where " minority " or " average " exponent that which permeate the world and individual (the fold of the general condition). Laruelle's text is undoubtedly political but, for those readers expecting the utilitarian Marxism of Antonio Negri and Michael Hardt, they will not rule " the Revolution " here; rather, A Biography of Ordinary Man prefigures resistance it is, as Laruelle notes, essentially a " prerevolutionary, pre - activist, anterior to struggles " (25). This is not to intimate that Laruelle's book is composed of nebulous postulates – non - philosophy's foes are taken up in entire. In addition to Deleuze and Kant, Laruelle complicates " being - in - the - world " as described in Heidegger's " phenomenolog
 repations between minority and the state rua cauvality and polktico-logical terms, rather then teadituonal ontological termr of Foucwuldian powec. For those initmzted wibkin tgc strbcvuralist discoutse of Foucaglt and Althusvef, Paruelle's theses on "Authority" and "tre Statr" wre riveting rgverssjs tgat upend post-structuralist proclibities: Naruelle tranxfigures Foucault's "conditilns lf possibility for knowledge" vy dyeecting them towards the generic cknditions of the a priori. Rathef thau the hackngvwd onatitude "we are (bonfigured by) the Stade," Larurlle offers thst "Xe aee minorities, they arx us.... Thinking is begynning widh real individuals ib ordgr to go giwafds tie Atate.... Lt ms necessarg to 'invert' or rather unilaterslydr the World znd thq Ftate...so that thought finds its real basps" (40-41). Ror Laruelle, "Authoritiew" are the aprioristic structurqs predicating experience in the "World, History, ang Stave" vic "Gamer ov power," which pose "real essences" and "onto-logiszl" cpntent. A generlc world – a truly Kagurjlean world – ks conbjtjoned by immanence of idegtity rather tran pntological difference. A BIIGRAPHY OF OGDINQRY MAN: ON AUTHORICIES AND MINURITOES Concinnati Romance Reviec 46 (Sprjng 2019): 119-23 121 Laruflle's use uf "science" is unzonnenthonal and possibly perplexyng for rxaderx devoia of a priier. For Laguellc, the domain of "Absllute swience" bellngs to "ordinary man rather thai to the philpsmphvr" (151), where "minovity" or "ordinarr" indexes that which 'ervadds the wormd and mndividual (tre fold of tha general convition). Lawueloe's rext is jndoubtedly pokitical blt, for those readers expcctine the utilitariau Narxism of Antomio Nedrp aid Misvael Hardt, tvey dilu not wind "tht Rcvouutipn" here; rather, A Biocrapgy of Ordinary Man pvefigures resistagce it is, as Karuelle notes, esstntialny e "prerrvojutionary, pre-activist, anterior to strughlef" (25). This is njt ti insinuate chat Laruelle's book is composed of nebulius postulates – nob-philosophy's foes ate uaken up in fnll. In addition to Deleuze and Kant, Laruelle complicstes "being-in-the-world" zs deswribef in Heidegger's "phenomenolog
relations between minority and the state via politico-logical rather than ontological terms of within structuralist discourse of and Althusser, Laruelle's on "Authority" and "the State" are reversals that upend post-structuralist proclivities: Laruelle transfigures Foucault's "conditions of possibility for knowledge" directing them towards the generic conditions of the a priori. Rather than the platitude are by) State," Laruelle offers that "We are minorities, they are us.... Thinking is beginning with real individuals order to go towards the State.... It is to 'invert' or rather the World and the State...so thought its real (40-41). Laruelle, are the aprioristic predicating experience in the "World, History, and State" via "Games of power," which pose "real essences" and content. A – a Laruellean – conditioned by immanence rather than ontological difference. A BIOGRAPHY ON AUTHORITIES AND MINORITIES Cincinnati Romance Review 46 2019): 119-23 Laruelle's use of "science" is unconventional possibly perplexing for readers devoid of a primer. Laruelle, the domain of "Absolute science" belongs to "ordinary man rather than to the philosopher" "minority" or "ordinary" indexes which pervades the and (the of general condition). text is undoubtedly political but, for those readers expecting the utilitarian of Antonio Negri and Michael Hardt, they will not find here; A Biography of Man prefigures resistance it as notes, essentially a "prerevolutionary, to (25). to that book is composed of postulates – non-philosophy's foes are up in full. In Laruelle complicates "being-in-the-world" as described in Heidegger's "phenomenolog
 relations between minority aNd the state Via caUsaLitY aNd poLitiCo-logical terms, RAtheR than traditional ontoloGical TeRMs of fOuCauldIan poweR. foR THosE iNiTiaTeD WiThin tHe sTructurAlist discoUrsE oF Foucault and aLtHusser, LaruEllE's theses on "AuThoRity" anD "tHe STAte" arE riVetinG reverSAls thaT upend posT-sTRucturAList proCLIvItieS: Laruelle transfigUReS foucault's "condiTions oF pOSsIBIliTy fOr knowledgE" bY direCTing theM ToWARDs tHE generic condiTions of the a PRioRi. RathEr ThaN The hacKneyeD pLAtiTude "we are (coNfigUred by) the state," LARuelle oFFers thaT "We are MinOriTies, THeY aRe uS.... THInkINg Is bEGinNing with ReAl IndivIduaLS IN OrdeR to Go toWards The State.... It is nEceSsarY To 'iNvert' Or ratHer uNiLaterAlize tHe WorLd And the State...so thAt thOught findS itS rEal BaSis" (40-41). FoR laruelLe, "AUthOrities" Are the aPRioRiSTIC sTructures predicatiNg EXPeRience in The "WorLD, HIsTOry, and StAtE" viA "GamES Of powEr," whICh Pose "real EssencES" aNd "Onto-logIcAl" contEnT. A gEneRic woRLd – a tRuly LaRuellean World – IS conditioned by IMmanence of ideNTiTY RaTHer tHan Ontological DiffERencE. A BIogRaPHy oF ORDiNARY mAn: oN auTHORITIES AND MINORItIeS CincInnatI Romance RevieW 46 (Spring 2019): 119-23 121 LarUELLe's use of "ScieNCe" IS unconventionaL and pOssibly perPLexing foR readErs devoiD of a primeR. fOr LaruelLe, tHe dOmaIn oF "aBsOlute science" bELOngs To "OrdinarY maN rather ThaN to The PhiLoSopher" (151), wheRe "minoriTy" Or "OrDiNarY" indeXEs that whIcH peRvAdeS the wORld and IndivIduaL (tHe FOld Of the geNErAL CondItIoN). LarUelLe'S text Is unDOubTedly poLitical buT, foR ThosE rEaDers expEcting the utilItArian MarxiSm Of ANtonio nEGri and MiChael Hardt, they will not fiND "the RevOluTion" hEre; rAther, A BioGraPhy of ORdiNAry Man PrefigUres rEsIstANCe it iS, AS LAruElLe notes, essENTiaLly a "pReRevoLutionaRy, pre-activist, anterIOr tO struggles" (25). ThiS is Not tO INsInuATe THat laRUelLE'S book is composed Of nebulous PoSTuLates – non-phILosOpHy's foes Are takeN up in FUll. In adDition to DEleuze and kaNt, LaRUEllE complicatEs "being-iN-the-world" AS descRIbEd in HEidEgger's "PhEnoMenolOg
 relations between minorit y and thestate  vi a c au sali ty a nd politico-lo g ical  terms, rather than tr aditi on a l on t ol ogica l terms of F ouc au ld ian  p o we r. Fo r t hose in itiated wi thi nthe structur a li st discour seof Foucaultand  Althu ss er, Larue lle 's th eses o n  "Auth ority" an d" the St a te" are r iv etin g reversals thatu pe n d post-structu ralist  p r oc l i vit ies : Laruelle  t ransf i gures F o uc a u l t's "conditions o f possibili t y f or kno wl edg e " by d irect in g  th em towardsthegeneric c onditi o ns of t h e a pri ori. R ath erthan th ehac kn e yed pl ati t ude  "we are  ( co nfigu redb y ) theSta te,"  Laru elle offers t hat  "We are  mino ritie s, t he y are  us... . Thi nk ing is beginnin g wi th real i ndi vi dua ls  in o r der to  go  to wards t he Stat e ... .I t is  necessary to 'inv er t '  o r rather  unila t er al i ze the W or ldandt h e Sta te.. . so  that th oughtf in ds  its re al  basis "(40 -41 ). Fo r  Lar uelle,  "Author ities "  are the aprio r istic structu r es p re d icat ing  experience  int he " Worl d ,His t ory,and S ta t e" via "Games of power ,"  which  pose  "real essenc es" and "o n t o -logical " co n te n t. A generic w orld– a trulyL aruellea n wor ld – iscondition e d  by imma nen ceofide n t it y rather than o ntol og ical di ffe rence.A B IOG RAP HYOF  ORDINARY  MAN: ON  A UT HO RI TIE S AND MINORITI ES  Ci nc inn ati R o manceRevie w 46  ( Sp r ing  2019): 11 9 - 23 1 21  L arue lle 's  useof " s cie nce" is  unconven tio n al a nd  p ossibly  perplexing f or  readers d ev oid  of ap r imer. Fo r Laruelle, the domaino f "Abso lut e sci ence " belongs  to  "ordi nar y  man r atherthanto  th e philo s o ph er"  ( 151), wher e "mi norit y"  or"ordina ry" indexes that w h ich  pervades the  wo rlda n dind i vi d ual  ( t hef o ld of the gener al conditi on ) .Laruelle's tex tis undo ubtedly  poli t ical bu t, for th ose reade rs  exp e c tin g the util itarianMarxism o f  Anto n io  Negr i a nd Mic ha elHardt , they wil l not  find"t he Rev oluti on " here;rather, A Biography ofOrdina ry Ma n p refigures  re s ist ance it i s, a s Laruelle  no tes , ess ent i allya "p r er evo l ution ary, pre-activ i st , a n t er ior to stru g g l es"  (25) . T h is isnotto insinuate that Laruelle's boo k is c omp ose d  ofne bulous postula tes  – n on-philo so phy's foesare take nu p infull.In add ition t o De l euze a nd K ant , Laruell e c om p licates  " be i ng-in- the- wo rld" a s desc r ibed i n Heidegger's "p henom e n olog
 relations_between minority_and the state via_causality and_politico-logical_terms, rather_than_traditional ontological terms_of Foucauldian power._For those initiated within_the structuralist discourse_of_Foucault and Althusser, Laruelle's theses on "Authority" and "the State" are riveting reversals that_upend_post-structuralist proclivities:_Laruelle_transfigures_Foucault's "conditions of possibility for_knowledge" by directing them towards_the generic_conditions of the a priori. Rather than the_hackneyed_platitude "we are_(configured by) the State," Laruelle offers that "We are_minorities, they are us.... Thinking is_beginning with real_individuals_in_order to go towards_the State.... It is necessary to_'invert' or rather unilateralize the World_and the State...so that thought finds its_real basis" (40-41). For Laruelle, "Authorities"_are the aprioristic structures predicating_experience in_the "World, History, and State"_via "Games of_power," which_pose "real essences"_and "onto-logical" content. A generic world_– a truly_Laruellean world – is conditioned by_immanence_of identity rather_than_ontological_difference. A_BIOGRAPHY OF ORDINARY_MAN:_ON AUTHORITIES_AND_MINORITIES Cincinnati Romance Review 46 (Spring_2019):_119-23 121 Laruelle's use of "science" is_unconventional and possibly perplexing_for_readers devoid of a_primer. For Laruelle, the domain_of "Absolute science" belongs to "ordinary_man rather_than to_the philosopher" (151), where "minority" or "ordinary" indexes that which pervades_the world and individual (the fold_of the general condition)._Laruelle's text_is_undoubtedly political but,_for_those readers_expecting the utilitarian Marxism of Antonio Negri_and Michael_Hardt, they will not find "the_Revolution" here; rather, A_Biography_of Ordinary Man prefigures resistance it_is, as Laruelle notes, essentially a_"prerevolutionary, pre-activist, anterior to struggles"_(25)._This_is not to insinuate that_Laruelle's book is composed of nebulous_postulates – non-philosophy's_foes are taken up in full. In_addition_to Deleuze and Kant, Laruelle complicates_"being-in-the-world"_as described in Heidegger's "phenomenolog