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Thus, the negative relation to infinity --no matter whether it was conceived as an act of creation as the fallas the relationship of the soul with the body as self-determination inside the finalof being as an individual point of view on integrity or asthe relationship of performance with experience, - always preceded byempiricist and its possible knowledge. A single movement,but avoiding the vicious circle of mutual correspondences, it is possibleto justify the existence of bodies, needs, words, and the inabilityto subject them to absolute knowledge. Established in the early nineteenth centurythe experience places the open end of human existence is already notinside thoughts of infinite knowledge in the form of specific formsfinite existence. Hence the endless game echoing eachother matches: human knowledge is of course because itneizravno closed in the positive contents of language, labour andlife, and on the contrary, life, labor, language given to us in all theirpositivity because forms of knowledge are finite. In other words,for classical thinking is the ultimate human being(the positive definiteness based oninfinite) covers those negative forms, whichare body, needs, language and the limited knowledgewhich is possible about them; on the contrary, to the modern thinkingthe positivity of life, of production and labour (with their ownexistence, historicity, laws) determine as ifas a negative correlation limited knowledge;conversely, the limitations of knowledge positively justifiesthe possibility of knowledge, although a closed and limited experiencelife, labour and language. When empirical content is placed inview space, then the metaphysics of infinity wasnot only possible, but necessary: it was necessary to have thesethe content reveals the ultimate form of human existence and at the sametime themselves, in all their truth, are placed within the spacesubmission, and the idea of infinity and the idea of dependence onthe end of human existence allowed that, and another.
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