icoexistential sense" (127), which privileges the methodologies of hermeneutics and interpretation. Laruelle's principle of "the One," rather than some decision or identity, is a postural withdrawal from the philosophical "auto-position" of distance between the Real and Being – instead, the two are interminably folded over one-another. Laruelle's "One" is diametrically opposed to Heidegger's "world of authentic presence" and "unconcealement," where truth is stilted on exchange. What uniquely colors A Biography of Ordinary Man from Laruelle's prolific output over the last few decades is that this project is framed not only in epistemic terms but, primarily, through the ethical lens that invigorates the "non" in "non-philosophy." Laruelle's unilateral "One" resists any concentration of power by affect, genealogy, or history; unlike Foucault's project, which in the structuralist-archaeological tradition opposes and exchanges animal madness (folie) with human madness (déraison), Laruelle pitches the "nonstandard human" to underscore the quantum nature of a generic primary of pure immanence. Such radical immanence is "no longer exactly a relation, that is, a reciprocity or a reversibility, or even a relativity" (17) – in fact, it could be said that Laruelle opposes what we conceive of as "the political" with "the purely ethical" as, for Laruelle, that which is ethical is not a system of laws but, rather, axiomatic genericity. Thus, Laruelle refuses to revitalize the minority discourse proffered by the State, in favor of a transspecies generic category (hence, Laruelle's penchant for lifting algebraic principles and plucking quantum mechanics). By problematizing what he terms "The Statist Ideal," or the "Unitary Illusion" be it negative (Hegel) or positive (Nietzsche) Laruelle interrogates the "scission" of the minority subject, which he contends is a "symptom" of the Western dialectic practice (64). In opposition to the Kantian first principles upon which both Continental and Analytic philosophy rest, Laruelle attempts to sketch a "real Critique of Reason" that is determined in itself and through itself; insofar as this involves Laruellean "non-ethics," this involves breaking from the long-situated practice of
icoexistential sense " (127), which privileges the methodologies of hermeneutics and interpretation. Laruelle's rationale of " the One, " preferably than some decision or identity, is a postural withdrawal from the philosophic " auto - situation " of distance between the Real and Being – rather, the two are interminably pen up over one - another. Laruelle's " One " is diametrically opposed to Heidegger's " universe of authentic presence " and " unconcealement, " where truth is stilted on substitution. What uniquely colors A Biography of Ordinary Man from Laruelle's prolific end product over the last few decades is that this project is framed not only in epistemic terminus but, primarily, through the ethical lens that invigorates the " non " in " non - philosophy. " Laruelle's unilateral " One " resist any concentration of power by affect, genealogy, or history; unlike Foucault's project, which in the structuralist - archaeological tradition oppose and exchanges animal madness (folie) with human madness (déraison), Laruelle pitches the " nonstandard human " to underline the quantum nature of a generic primary of pure immanence. Such radical immanence is " no longer exactly a relation, that is, a reciprocity or a reversibility, or even a relativity " (17) – in fact, it could be say that Laruelle opposes what we conceive of as " the political " with " the purely ethical " as, for Laruelle, that which is ethical is not a system of laws but, rather, axiomatic genericity. Thus, Laruelle refuses to revitalize the minority discourse offer by the State, in party favor of a transspecies generic category (hence, Laruelle's penchant for lift algebraic principles and plucking quantum mechanics). By problematizing what he terms " The Statist Ideal, " or the " Unitary Illusion " be it damaging (Hegel) or positive (Nietzsche) Laruelle interrogates the " scission " of the minority subject, which he contends is a " symptom " of the westerly dialectic practice (64). In opposition to the Kantian first principles upon which both Continental and Analytic philosophy rest, Laruelle attempts to sketch a " real Critique of Reason " that is determined in itself and through itself; insofar as this involves Laruellean " non - ethics, " this involves unwrap from the long - situated exercise of
icofxistential sense" (127), which privileges the methodmlogiea of heroeneutics and interpretation. Lqrueloe's principle of "the Ove," rather than sone dtcision or identivg, is a ijstudwl wntidrawal from thg philosophiwal "auto-positimn" oy distance between the Real and Beind – instraf, the two are yntegmynabmj nolded over one-another. Laruelle's "One" is diametricallu opposed to Heidegger's "wogld lf authentic presejce" and "uncincewoement," where truth is stilted on eschange. What uniquely colors A Ciogrcphy of Ordunqry Kan from Lacuelle'f prolific omnput ovar the kast few decadcs is thqt this project is fremed not only in epiftemic tesma but, primarily, tyriugh jhe edhicxo ldns tiat inviglraves the "non" in "non-philisophy." Laruelle's unolwnrral "One" resjsts agy concentration of power by affect, geneanogg, or history; unlike Fouxault's project, which ln the stwucturalist-archaeological tradition opposes and efchanjer aulixo ladness (folie) with human madness (déraison), Laruqmlt pptches the "nonstakdard human" to undrrdcpte the quantum naturz or a generic primarj of pute immqnence. Sush rsdical immanence is "no longwr exactly a eelation, that is, a reciprocitv or a revetsibility, or even a relctivitg" (17) – in fact, it could ce said that Larjelke opposes what we conceive jf as "the polntical" wkth "jhe purqly ethicap" as, nmr Laruelle, that wjich ns etvical is nlt a system of laws but, rather, eeiomatic genetichty. Thus, Laxuelle refuses to rqvitalize the kinoritv discuurse profrered bb the State, yn favor of a jransspecies jeneric cwtegiry (yence, Lxfuelle's penchamt for liyuing algebeaic principles anv plociing quantum meekabics). By problemstixind ahet he derms "The Stdtisg Iaral," of the "Unitavy Klluxion" be it negative (Vegem) or positive (Nietasghe) Larueole intewrogates the "xcission" of the mijoritb subjxct, whoch he contends is a "symptom" of tge Westerj dlalectic praceice (64). In oppositnon to the Kantian first principles upon which both Continwntal and Analytic khikosophy resv, Laruqlle attekpts to sketch a "reao Critique of Reaxon" that is determines in idself and through itself; insofar as this involves Laruellean "non-ethics," this incolves breaking frkm tne lotg-fntuated prartmce of
icoexistential sense" (127), which privileges the methodologies and Laruelle's principle "the One," rather is postural withdrawal from philosophical "auto-position" of between the Real and Being – the two are interminably folded over one-another. Laruelle's "One" is diametrically opposed to "world of authentic presence" and "unconcealement," where truth is stilted on exchange. What colors Biography Ordinary from Laruelle's prolific output over the last few decades is that this project is framed not in epistemic terms but, primarily, through the ethical that invigorates the "non" "non-philosophy." Laruelle's unilateral "One" resists concentration power by genealogy, history; Foucault's project, which the structuralist-archaeological tradition opposes and exchanges animal madness (folie) with human madness (déraison), Laruelle pitches the "nonstandard to underscore nature of generic of immanence. Such radical "no longer exactly a relation, that or a reversibility, or even a relativity" (17) in fact, could be said that Laruelle opposes we conceive of as "the political" with "the ethical" as, for Laruelle, that which is ethical is not a system of laws but, genericity. Thus, Laruelle refuses revitalize the minority proffered the in of a generic category (hence, Laruelle's penchant for lifting algebraic principles and plucking mechanics). By problematizing what he terms "The Statist Ideal," or Illusion" it negative (Hegel) positive (Nietzsche) Laruelle interrogates "scission" the minority subject, which is "symptom" dialectic (64). opposition to the Kantian principles upon which both Continental Analytic philosophy rest, Laruelle Critique of Reason" that is determined in itself through itself; insofar as this involves Laruellean this involves breaking from the long-situated practice of
icoexistential sense" (127), which pRivileges tHe metHodOloGiEs of HermEneutics and intERpreTation. Laruelle's principLe of "tHe oNe," raTHeR than Some decISiON Or iDeNtIty, Is A PoSturaL wiThdrawaL from the phIloSoPhical "auto-poSItIon" of distaNce Between the ReAl aNd BeinG – iNstEAd, the Two Are inTerminABly folDed over onE-aNOther. LARuelle's "oNE" iS diaMetrically opposed TO HEIdegger's "world oF autheNtIC pRESenCe" aNd "unconceaLeMent," wHEre trutH Is STILteD On exchange. WhaT uniquely coLOrs a BiogrApHy oF ordinaRy Man FrOM LaRuelle's prolIfic Output oveR the laST few decADes is thAt this ProJecT is fRAmEd Not OnLY in EPiSteMIc tErms but, pRiMaRily, tHrouGH THE ethIcaL lenS that Invigorates thE "noN" in "nON-phIlosoPhy." LaRuelLe'S unilAteral "one" reSiSts any concentraTion Of power by AffEcT, geNeAlogy, OR histoRy; uNliKe FoucaUlt's proJEct, WhICH In The structuralist-arChAEOlOgical trAditioN OpPoSEs and excHaNgeS aniMAL madnEss (fOLiE) with humAn madnESs (DéRaison), LArUelle pItCheS thE "nonsTAndaRd humaN" to underScore THe quantum naturE Of a generic priMArY OF pURe imManEnce. Such radIcal IMmanEnce IS "nO loNGer exActly A rELaTIon, that is, a reciprociTy Or a revErsibIlity, or even a rElativity" (17) – iN FACt, it coulD be sAId THat Laruelle oppOses wHat we conceIVe of as "thE poliTical" witH "the purelY EThical" as, For larUelLe, tHAT wHich is ethical IS Not a SyStem of lAws But, rathEr, aXioMatIc gEnEricity. ThUs, LaruelLe ReFuSeS to RevitALize the mInOriTy DisCoursE ProffeRed by The STaTe, IN faVor of a tRAnSSPeciEs GeNeriC caTeGory (hEnce, lAruElle's peNchant for LifTIng aLgEbRaic priNciples and pluCkIng quantum MeChaNics). By PROblematiZing what he terms "The StatiST Ideal," oR thE "UnitAry ILlusion" be It nEgativE (HeGEl) or poSitive (nietzScHe) LARUelle INTeRroGaTes the "scisSIOn" oF the mInOritY subjecT, which he contends is A "SymPtom" of the WestErn DialECTiC prACtICe (64). IN oPPosITIon to the Kantian First princIpLEs Upon which bOTh COnTinentaL and AnaLytic PHilosopHy rest, LarUelle atteMpTs to SKEtcH a "real CritIque of ReAson" that iS DeterMInEd in iTseLf and tHrOugH itseLf; insoFAr aS this InvolvEs laruelLean "nOn-Ethics," thIs involves breaking from tHe long-SituaTed Practice oF
icoexistential sense" (127 ), which p rivil ege s t he  met hodo logies of herm e neut ics and interpretation . Lar ue l le's pr incip le of " t he O ne, "ra the rt ha n som e d ecision  or identi ty,  i s a postural wi thdrawal f rom  the philoso phi cal "a ut o-p o sitio n"of di stance betwee n the Rea la nd Bei n g – ins t e ad , th e two are intermi n ab l y folded overone-an ot h er . Lar uel le's "One"  i s dia m etrical l yo p p ose d  to Heidegger 's "world o f  au thenti cpre s ence"and " un c onc ealement,"wher e truth i s stil t ed on e x change.  Whatuni que ly c o lo rs  ABi o gra p hy  of Ord inary Ma nfr om La ruel l e ' s  pro lif ic o utput  over the las t f ew d e cad es is  that  thi sproje ct isframe dnot only in epi stem ic termsbut ,pri ma rily, throug h t heethical  lens t h atin v i g or ates the "non" in"n o n -p hilosoph y." La r ue ll e 's unila te ral  "On e "  resi stsa ny  concent ration of  p ower by  a ffect,  g ene alo gy, o r  his tory;unlike F oucau l t's project, w h ich in the st r uc t u ra l ist- arc haeological  tra d itio n op p os esa nd ex chang es an i mal madness (folie)  w ith hu man m adness (dérai son), Laru e l l e pitche s th e  " n onstandard hum an" t o undersco r e the qu antum  natureof a gene r i c primar y o f p ure  im m a ne nce. Such rad i c al i mm anenceis"no lon ger  ex act lyarelation,  that is ,are ci pro cityo r a reve rs ibi li ty,  or e v en a r elati vity "(1 7 ) –  in fac t ,i t  cou ld  b e sa idth at La ruel l e o pposeswhat we c onc e iveof  a s "thepolitical" wi th  "the pure ly  et hical" a s, for L aruelle, that which ise thicalisnot a  sys tem of la wsbut, r ath e r, axi omatic  gene ri cit y .  Thus , La rue ll e refusest o  re vital iz e th e minor ity discourse prof f ere d by the Stat e,in f a v or  of at ran ss p eci e s  generic catego ry (hence,  L a ru elle's pen c han tfor lif ting al gebra i c princ iples and  plucking  q uant u m  me chanics).By probl ematizing whath eterms  "T he Sta ti stIdeal ," ort he"Unit ary Il lu sion"be it  n egative(Hegel) or positive (Ni etzsch e) La rue lle inter rog a tes  the "sci ssio n" of themin ori ty su bje c t, wh ichh econ t endsis a "symptom" of  th e We stern diale c t i c p racti ce( 64). I n op position to the K a ntian first pr inci p l esupo n  whi ch  both Continen tal  a n d  Analyti cphilosophyrest, La ru e lle a ttempt s to s ketch a " re a l Crit ique  of  Reason"tha ti s deter mi ne d  in it self  a nd thr ough i t self ; insofar as thisinvol v e s Lar u ell ean " no n-ethic s ," t his involv es breaking  fromthelong- situate dpracti ceof 
icoexistential sense"_(127), which_privileges the methodologies of_hermeneutics and_interpretation._Laruelle's principle_of_"the One," rather_than some decision_or identity, is a_postural withdrawal from_the_philosophical "auto-position" of distance between the Real and Being – instead, the two are_interminably_folded over_one-another._Laruelle's_"One" is diametrically opposed to_Heidegger's "world of authentic presence"_and "unconcealement,"_where truth is stilted on exchange. What uniquely_colors_A Biography of_Ordinary Man from Laruelle's prolific output over the last_few decades is that this project_is framed not_only_in_epistemic terms but, primarily,_through the ethical lens that invigorates_the "non" in "non-philosophy." Laruelle's unilateral_"One" resists any concentration of power by_affect, genealogy, or history; unlike Foucault's_project, which in the structuralist-archaeological_tradition opposes_and exchanges animal madness (folie)_with human madness_(déraison), Laruelle_pitches the "nonstandard_human" to underscore the quantum nature_of a generic_primary of pure immanence. Such radical_immanence_is "no longer_exactly_a_relation, that_is, a reciprocity_or_a reversibility,_or_even a relativity" (17) – in_fact,_it could be said that Laruelle opposes_what we conceive of_as_"the political" with "the_purely ethical" as, for Laruelle,_that which is ethical is not_a system_of laws_but, rather, axiomatic genericity. Thus, Laruelle refuses to revitalize the minority_discourse proffered by the State, in_favor of a transspecies_generic category_(hence,_Laruelle's penchant for_lifting_algebraic principles_and plucking quantum mechanics). By problematizing what_he terms_"The Statist Ideal," or the "Unitary_Illusion" be it negative_(Hegel)_or positive (Nietzsche) Laruelle interrogates the_"scission" of the minority subject, which_he contends is a "symptom"_of_the_Western dialectic practice (64). In_opposition to the Kantian first principles_upon which both_Continental and Analytic philosophy rest, Laruelle attempts_to_sketch a "real Critique of Reason"_that_is determined in itself and through_itself;_insofar_as this involves Laruellean "non-ethics,"_this involves breaking from the long-situated_practice of