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Thus, we see it mindsetwhich protivobolevoe almost each of their momentsanother type of thinking associated with the development of historicity ineconomy. As we have seen, this latter was based on the triplethe theory of basic needs, the objectivity of the work and the endhistory. Here, by contrast, we see how the idea is deployed,in which individuality, with all its forms, limits andneeds is just a passing moment, doomed tothe death, creating in all and for just a simple obstacleto be dealt with in the way of this destruction; it is a thought,in which the objectivity of things is mere appearance, a Chimeraperception, an illusion that must be dispelled and presentpure will, without a manifestation, which gives rise to things and sometime to support them. Finally, the idea for whichthe renewal of life, its continuous turns, her tenacityinfinite and boundless, the more that time itself with hischronological divisions and its spatialthe calendar is, of course, nothing like the illusion of knowledge.There. where one thought anticipates the end of history, the other proclaimsthe infinity of life; where one recognizes the real productionthings in labour, the other dissipates the chimeras of consciousness; where oneclaims -- along with the boundaries of the individual -- demands itlife, the other destroys them whispered of death. Does thisthe opposition that since the beginning of the XIX century, the field of view is not enoughitself is homogeneous and uniform in all his moments of reflection?Should recognize that from now on each form of positivityis finally the "philosophy" that suits her? Whetherit's the economy philosophy of the work carried out under the signneeds, but promising in the end a big win fortime? For biology -- philosophy of life, endowed with thethe continuity that creates beings just toto destroy it, and thereby frees itself from all borders of History?And for the science of language-philosophy of cultures, of their relativity and theirunique ways of expression?
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