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As in the sixteenth century, resemblance and sign of the inevitable appeal
to each other, but in a new way: similarity does not need more
mind for the discovery of his secret; now it is
an undifferentiated, moving and unstable base
which knowledge can establish its relations, its
measurements and their identities. Hence, a double inversion:
because the sign and with it all discursive
knowledge require, as its basis of similarity and because
it is not o how to detect pre-knowledge
the contents, and o to provide such content, which
could provide a place for the application of forms of knowledge. If
in the sixteenth century, resemblance was fundamental relation of being to
itself, a refraction of the world in the classical period it
is the most simple form in which one can detect all
subject knowledge and which is most remote from
of knowledge itself. It is through chodta performance
can be known, that is, compared with the views that
can be the like, can analizirovat in the elements
(which are common to him with other views),
be combined with those of them that may pose
a partial identity, and distributed ultimately
ordered table. The similitude in classical philosophy (that
there is a philosophy of analysis) plays a role symmetrical to the one
which will play a critical discernment in thought and in
the philosophies of judgement.
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