Predispositions, characteristic comportments which embed you in your world, affinities which may run deep, all the half-revealed mysteries of personality, these are the things which we identify with subjectivity, in that they are taken to be synonymous with the subject. How else can we explain the determination of identity by historical or biological contingencies without any residue, as demanded by the times? Thought, having seized hold of the tool of criticism which reads back into the knower the unthought conditions of the known, has run mad with it, applying it to itself over and over again. What might have served to loosen the web of identifications has now, by striking away the ground as literally and morally unthinkable, only tightened them. Something other than thought, but which is the basis for thought, is needed. But how can you find it or even admit that it exists with only thought or its variant forms to go by? Thought has devolved into an interested form of disidentification and reidentification. You can disidentify with anything if you make the attempt, but it is another matter to disidentify with disidentification.