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That is why contemporary thought could not avoid the searchdeparting from this naïve pre-critical discourse --search a place in the discourse that would be neitherorder of reductions, nor to the order of proclamations -- discourseown voltage which would support the splitthe empirical and the transcendental, allowing, however, to overlookthem at the same time; discourse, which would be giving the opportunityto explore the human as a subject, that is, as a repository ofempirical knowledge, however, as close as possible towhat makes them possible, and as pure formdirectly present in these empirical contents -in General, the discourse that would play againstquasistatic and quasidiabatic the role of analysts, and at the same timein proving their theory of the subject, and, apparently allowingthey be connected to each other at the level of the third member-mediator, which take root at the same time and the experience of the body, andthe experience of culture. This complex, overdetermining soessential role in modern thought analysisexperiences. In fact, the experience is boththe space in which all empirical contents are givenexperience, and the initial form which makes them generallypossible, designating their primary establishment. It allowsthe space of the body to communicate with a time culture restrictionsnature-with pressure history, provided, however, that the body andthrough him, all of nature given in experience to a certain limitspatiality and culture-bearer of history --is experienced in the immediacy of all naplastovanija values.
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