 studying the State from the paralogism of the State view, itself. Laruelle's A Biography of Ordinary Man is systematically split into four subsections: "Who Are Minorities?," "Who are Authorities?," "Ordinary Mysticism," and, lastly, REVIEWED BY EKIN ERKAN Cincinnati Romance Review 46 (Spring 2019): 119-23 122 "Ordinary Pragmatics." Throughout, Laruelle proposes a unique system of "non-ethics," as philosophical ethics has undermined the negotiation of morality by insisting on a preliminary a priori recognition of "philosophical positioning," authoritatively rendering ethics under history, world, or state. For Laruelle, ethics is (improperly) philosophically founded in "Greek ontological prejudices" (6), "mystico-religious" dualisms, and Christian "gnoses," which orient "experience as a quasispatial insertion into the World and as a topography" (80). What alternative, then, does Laruelle pose? A Biography of Ordinary Man furthers Laruelle's post-Althusserian Marxism and, consequently, his long-spanning literature on the "determination in the last instance" (DLI), Laruelle's uniquely unidirectional and rigorously irreversible causality, which he also terms "cloning." Thus, before further explaining Laruelle's idiosyncratic verbiage, I ought to note that A Biography of Ordinary Man is a book that unforgivingly makes use of the terms Laruelle has collectively accumulated throughout his philosophical career. To those approaching Laruelle for the first time, I advise beginning elsewhere, such as with Principles of Non-Philosophy (1996) and Future Christ (2002), while complementing these preliminary readings with those of secondary commentators including Alexander Galloway's brilliant monogram, Laruelle: Beyond the Digital (2014), and John Ó Maoilearca's non-philosophy primer All Thoughts Are Equal (2015). Otherwise, the neophyte reader will not only be weighed by seemingly obscure Laruellean language but also risk glossing over otherwise truly exhilarating minutiae. Categorizing Laruelle as a Marxist may, also, seem folly after all, Laruelle's project is to unmoor the "fully accounted" capture of history from the "bastard sciences" (4) of mytho-philosophical ambition, as exemplified by ethnology, lingu
studying the State from the paralogism of the State view, itself. Laruelle's A Biography of Ordinary Man is systematically split into four subsections: " Who Are minority? , " " Who are authority? , " " Ordinary Mysticism, " and, lastly, REVIEWED BY EKIN ERKAN Cincinnati Romance Review 46 (Spring 2019 ): 119 - 23 122 " Ordinary pragmatic sanction. " Throughout, Laruelle proposes a unique arrangement of " non - ethics, " as philosophical ethical motive has undermined the negotiation of morality by insist on a preliminary a priori recognition of " philosophical placement, " authoritatively rendering ethics under history, populace, or state. For Laruelle, ethics is (improperly) philosophically establish in " Greek ontological prejudices " (6), " mystico - religious " dualisms, and Christian " gnoses, " which tailor " experience as a quasispatial insertion into the World and as a topography " (80). What alternative, then, does Laruelle present? A Biography of Ordinary Man furthers Laruelle's post - Althusserian Marxism and, consequently, his long - cross literature on the " determination in the final instance " (DLI), Laruelle's uniquely unidirectional and rigorously irreversible causality, which he also terms " cloning. " therefore, before further explaining Laruelle's idiosyncratic verbiage, I ought to note that A Biography of Ordinary Man is a book that unforgivingly makes use of the terms Laruelle has collectively accumulated throughout his philosophical career. To those approaching Laruelle for the first time, I advise beginning elsewhere, such as with Principles of Non - Philosophy (1996) and Future Christ (2002), while complementing these preliminary reading with those of secondary commentators admit Alexander Galloway's bright monogram, Laruelle: Beyond the Digital (2014), and John Ó Maoilearca's non - philosophy primer All Thoughts Are Equal (2015). Otherwise, the neophyte reviewer will not merely be weighed by seemingly apart Laruellean language but also risk glossing over otherwise truly exhilarate minutiae. Categorizing Laruelle as a Marxist may, also, seem folly after all, Laruelle's project is to unmoor the " amply accounted " capture of history from the " bastard sciences " (4) of mytho - philosophical ambition, as exemplified by ethnology, lingu
 stkdying the State from tht paralogism of tkw Statx view, jtself. Lxruelle's A Biography of Ordiiary Man us systematically splig into folr subsecrionw: "Who Are Mmhorities?," "Who zve Auchirities?," "Ordinaty Mysticism," and, lastly, REEIDWZD BY EKIN ERKAN Cincinnati Romance Weview 46 (Soring 2019): 119-23 122 "Ordinwry Kradmatjbs." Throughout, Laruelle proposes a uniqle system of "non-eyhics," as philosophical ethlcs jas undermined the negotiatiob of norality by knsisting on a prelimihary a priori recognition of "phkloso'hical posijninijc," authoritavively rendering ebnics utder hixtory, world, or stete. Dor Laruelle, ethics iv (improperly) philofophicallf younded in "Greek ontoootical prebudizws" (6), "myatmco-deligilus" dualisms, znd Christiqn "gnoses," which oritnt "vcperience as a quafifpatial insertion into the World and as a fopography" (80). What alternqtive, then, does Larueple pose? W Biography of Ordinary Man furthers Laruelle's povt-Altiursexlwv Mwrxism and, consequently, his long-spanning litewztirv on the "determinction in the lasy lnxjance" (DLI), Laruglle's uujqhely unidirectionap and rygoroysly irredersoble causality, which he alsi terms "clonpng." Rhus, before furthex explaining Laroelle's idiosyncratic verbiage, I ohght to notf that A Gkography of Ordivarj Mat is a book that unforgiviggly makew usz of the terks Lartelle has follegdively accumulated throoghout his philodophical career. To those approariing Laruelle fmr nhe first time, I advise begynning elsewhete, such af witf Principlvs of Non-'hilosophy (1996) wnd Future Chslst (2002), while cmmplemeneing thewe prelkoinary readingx with those of secindary commentatorx ivdluding Alexandzx Talloway's brilloang mjnlgcam, Lwsuelle: Beyong thd Dkbital (2014), and John Ó Oaoikearca's non-philosophf prjmer All Thoughts Src Equal (2015). Itherwisq, the neophytr reader will not lnly ue weijhed bu sgemingly obscure Laruellean lanfuage but alfo risk glosfing over otherwnse truly exhilarating minutiae. Categoriving Laruelle as a Marxust may, also, seem fpkly after akl, Lawuelle's psoject is to unmoor rhe "fully accounttd" capture of history fdom tha "bashard sciences" (4) of mytho-philosophical ambition, as exemplified by ethnology, lingu
studying the State from the paralogism of view, Laruelle's A of Ordinary Man subsections: Are Minorities?," "Who Authorities?," "Ordinary Mysticism," lastly, REVIEWED BY EKIN ERKAN Cincinnati Review 46 (Spring 2019): 119-23 122 "Ordinary Pragmatics." Throughout, Laruelle proposes a unique of "non-ethics," as philosophical ethics has undermined the negotiation of morality by insisting a a recognition "philosophical positioning," authoritatively rendering ethics under history, world, or state. For Laruelle, ethics is (improperly) philosophically in "Greek ontological prejudices" (6), "mystico-religious" dualisms, and "gnoses," which orient "experience a quasispatial insertion into the and a topography" What then, Laruelle pose? A of Ordinary Man furthers Laruelle's post-Althusserian Marxism and, consequently, his long-spanning literature on the "determination in the instance" (DLI), unidirectional and irreversible which also terms "cloning." further explaining Laruelle's idiosyncratic verbiage, I that A Biography of Ordinary Man is a that unforgivingly use of the terms Laruelle has accumulated throughout his philosophical career. To those approaching for the first time, I advise beginning elsewhere, such as with Principles of Non-Philosophy (1996) Christ (2002), while complementing preliminary readings with of commentators Alexander brilliant monogram, Beyond the Digital (2014), and John Ó Maoilearca's non-philosophy primer All Are Equal (2015). Otherwise, the neophyte reader will not only by obscure Laruellean language also risk glossing over truly minutiae. Categorizing Laruelle as may, seem Laruelle's is unmoor the "fully accounted" of history from the "bastard (4) of mytho-philosophical ambition,
 studying the State from the paRalogism of The StAte VieW, iTselF. LarUelle's A BiograpHY of ORdinary Man is systematicAlly sPlIT intO FoUr subSectionS: "whO aRe MInOrItiEs?," "wHo Are AuThoRities?," "ORdinary MysTicIsM," and, lastly, REviEwED BY EKIN ErKAn Cincinnati ROmaNce RevIeW 46 (SpRIng 2019): 119-23 122 "OrDinAry PrAgmatiCS." ThrouGhout, LaruElLE propoSEs a uniqUE SyStem Of "non-ethics," as philOSoPHical ethics has UndermInED tHE NegOtiAtion of morAlIty by INsistinG On A PREliMInary a priori rEcognition oF "PhiLosophIcAl pOSitionIng," auThORitAtively rendErinG ethics unDer hisTOry, worlD, Or state. for LarUelLe, eThicS Is (ImProPeRLy) pHIlOsoPHicAlly founDeD iN "GreeK ontOLOGIcal PreJudiCes" (6), "myStico-religiouS" duAlisMS, anD ChriStian "GnosEs," Which Orient "ExperIeNce as a quasispatIal iNsertion iNto ThE WoRlD and aS A topogRapHy" (80). WHat alteRnative, THen, DoES lArUelle pose? A BiographY oF oRdInary Man FurtheRS LArUElle's posT-ALthUsseRIAn MarXism ANd, ConsequeNtly, hiS LoNg-SpanninG lIteratUrE on The "DeterMInatIon in tHe last inStancE" (dLI), Laruelle's unIQuely unidirecTIoNAL aND rigOroUsly irreverSiblE CausAlitY, WhIch HE also Terms "ClONiNG." Thus, before further eXpLaininG LaruElle's idiosyncRatic verbiAGE, i ought to Note THaT a Biography of OrDinarY Man is a booK That unfoRgiviNgly makeS use of the TERms LarueLle Has ColLecTIVeLy accumulated THRougHoUt his phIloSophicaL caReeR. To ThoSe ApproachiNg LaruelLe FoR tHe FirSt timE, i advise bEgInnInG elSewheRE, such aS with prinCiPlES of non-PhilOSoPHY (1996) and fuTuRe ChRisT (2002), wHile cOmplEMenTing theSe prelimiNarY ReadInGs With thoSe of secondary CoMmentators InCluDing AlEXAnder GalLoway's brilliant monogram, lAruelle: beyOnd thE DigItal (2014), and JoHn Ó maoileArcA'S non-phIlosopHy priMeR AlL tHoughTS arE EqUaL (2015). Otherwise, THE neOphytE rEadeR will noT only be weighed by seEMinGly obscure LarUelLean LANgUagE BuT AlsO rISk gLOSsing over otherwIse truly exHiLArAting minutIAe. CAtEgoriziNg LarueLle as A marxist May, also, seEm folly afTeR all, lARueLle's projecT is to unmOor the "fulLY accoUNtEd" capTurE of hisToRy fRom thE "bastaRD scIenceS" (4) of mytHo-PhilosOphicAl Ambition, As exemplified by ethnologY, lingu
 studying the State from t he paralog ism o f t heSt ateview , itself. Laru e lle' s A Biography of Ordin ary M an is s y st emati cally s p li t int ofo ursu b se ction s:"Who Ar e Minoriti es? ,"  "Who are Au t ho rities?,""Or dinary Mysti cis m," an d,  la s tly,REV IEWED  BY EK I N ERKA N Cincinn at i  Roman c e Revie w 46  (Sp ring 2019): 119-2 3  1 2 2 "Ordinary Pr agmati cs . "T h rou gho ut, Laruel le  prop o ses a u n iq u e sys t em of "non-et hics," as p h ilo sophic al  et h ics ha s und er m ine d the negot iati on of mor alityb y insis t ing ona prel imi nar y ap ri or i r ec o gni t io n o f  "p hilosoph ic al  posi tion i n g , " au tho rita tivel y rendering e thi cs u n der  hist ory,worl d,  or s tate.For L ar uelle, ethics i s (i mproperly ) p hi los op hical l y foun ded  in  "Greek  ontolo g ica lp r e ju dices" (6), "mysti co - r el igious"dualis m s,  a n d Christ ia n " gnos e s ," wh icho ri ent "exp erienc e  a sa quasi sp atialin ser tio n int o  the  World  and asa top o graphy" (80).W hat alternati v e, t he n , do esLaruelle po se?A  Bio grap h yofO rdina ry Ma nf ur t hers Laruelle's pos t- Althus seria n Marxism and , conseque n t l y, his l ong- s pa n ning literatur e onthe "deter m inationin th e last i nstance"( D LI), Lar uel le' s u niq u e ly  unidirection a l  and  r igorous lyirrever sib lecau sal it y, whichhe alsote rm s"c lon ing." Thus, be fo refu rth er ex p lainin g Lar uell e' si dio syncrat i cv e rbia ge ,I ou ght  t o not e th a t A  Biogra phy of Or din a ry M an  i s a boo k that unforg iv ingly make suse  of th e terms La ruelle has collectively accumul ate d thr ough out his p hil osophi cal career . To t hoseap pro a c hingL a ru ell efor the fi r s t t ime,Iadvi se begi nning elsewhere, s u chas with Princ ipl es o f No n-P h il o sop hy (19 9 6 ) and Future Ch rist (2002 ), wh ile comple m ent in g these  prelim inary reading s with th ose of se co ndar y com mentatorsincludin g Alexand e r Gal l ow ay'sbri lliant  m ono gram,  Larue l le:  Beyo nd the  D igital  (201 4) , and Jo hn Ó Maoilearca's non-p hiloso phy p rim er All Th oug h tsAre Equal  (20 15). Other wis e,the n eop h yte r eade r  w ill not o nlyb e weighed by  se e m in gly obscure L a rue llean  la n guagebutalso risk glossin g  over otherwis e tr u l y e xhi l arat in g minutiae. Ca teg or i z ing Laru el le as a Mar xist may ,a lso,seem f olly a fter al l ,  L a ruelle 's p roj ect is to  un mo o r the " fu ll y  accou nted "captur e of h i stor y from the "bastar d sci e n ces"( 4)of my th o-philo s ophi cal ambiti on, as exem plifie d by  ethn ology,li ngu
 studying_the State_from the paralogism of_the State_view,_itself. Laruelle's_A_Biography of Ordinary_Man is systematically_split into four subsections:_"Who Are Minorities?,"_"Who_are Authorities?," "Ordinary Mysticism," and, lastly, REVIEWED BY EKIN ERKAN Cincinnati Romance Review 46_(Spring_2019): 119-23_122_"Ordinary_Pragmatics." Throughout, Laruelle proposes a_unique system of "non-ethics," as_philosophical ethics_has undermined the negotiation of morality by insisting_on_a preliminary a_priori recognition of "philosophical positioning," authoritatively rendering ethics under_history, world, or state. For Laruelle,_ethics is (improperly)_philosophically_founded_in "Greek ontological prejudices"_(6), "mystico-religious" dualisms, and Christian "gnoses,"_which orient "experience as a quasispatial_insertion into the World and as a_topography" (80). What alternative, then, does_Laruelle pose? A Biography of_Ordinary Man_furthers Laruelle's post-Althusserian Marxism and,_consequently, his long-spanning_literature on_the "determination in_the last instance" (DLI), Laruelle's uniquely_unidirectional and rigorously_irreversible causality, which he also terms_"cloning."_Thus, before further_explaining_Laruelle's_idiosyncratic verbiage,_I ought to_note_that A_Biography_of Ordinary Man is a book_that_unforgivingly makes use of the terms Laruelle_has collectively accumulated throughout_his_philosophical career. To those_approaching Laruelle for the first_time, I advise beginning elsewhere, such_as with_Principles of_Non-Philosophy (1996) and Future Christ (2002), while complementing these preliminary readings_with those of secondary commentators including_Alexander Galloway's brilliant monogram,_Laruelle: Beyond_the_Digital (2014), and_John_Ó Maoilearca's_non-philosophy primer All Thoughts Are Equal (2015)._Otherwise, the_neophyte reader will not only be_weighed by seemingly obscure_Laruellean_language but also risk glossing over_otherwise truly exhilarating minutiae. Categorizing Laruelle_as a Marxist may, also,_seem_folly_after all, Laruelle's project is_to unmoor the "fully accounted" capture_of history from_the "bastard sciences" (4) of mytho-philosophical ambition,_as_exemplified by ethnology, lingu