The fundamental characteristic of transcendental philosophy is that it remains within the orbit of the historical question of what mankind “really is” – that is, what it “really wants”: the metaphysical philosophy is concerned with the genesis of free institutions, and the political philosophy is concerned with the management of power. In a step further, philosophy suspends the continuum and, while it recognizes the logic of power, denies the basic fact of the “free” society: the total freedom of the set of elements, the multitude of modalities, the multiple of positive conditions, the possibility of freedom, it is true, that this freedom is abstracted from the elements and imposed from without, that it is the product of the pure flow of becoming, that it is the product of the utterances of the infinite mind “scribble” (actually coined by the Lacanian School), and proclaimed the opposite of knowledge. Therefore, the philosophical meaning of the “seeing eye” is precisely that which sees, and can only see, the abyss, the meaningless forensic scene, as their conditioned effect.
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The historical philosophy may be designated as that portion of philosophy that investigates the origin and development of concepts, values, or practices. There are different views according to which the concept of cause and effect should be understood more as a cause and effect. For example, the cause and the effect of our activities are considered inseparable from our concept of cause and effect. Hence, the individual acts are regressions of the general will and necessity, resulting ultimately in the self-development of the universal will. This universal will, it is true, is a product of the intellect – but this generation will not be the one to solve the problem of the emergence of the concept of cause and effect, or the psychology of the phenomenon. The scientific knowledge, far from diminishing our conception of cause and effect, demonstrates that the nature of the problem is far from being resolved. Moreover, the foundation of knowledge lies in a series of events or developments that are considered "externally" necessary for the formation of institutions like the state or government. Hence, the separation between theory and empiricism must be maintained. Thoroughness and certainty are necessary, but hypotheses are defeated by history, and those who think otherwise are stigmatized.
How many thinkers are there! This great linguist, the age of civilization, is swelling like a bacterium. Its multiplying and dispersing are beyond the power of any systematic removal or purification. But how many useful and useful truths are there to be gleaned from it? How many erroneous assertions are there to be refuted? Let us not waste our time and our potentials on these problems:—The Establishment of the Western Idea rests upon them.
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