The axiomatic indictment of the principal of non-contradiction: what is A cannot, therefore, be not-A. This simple specification already contains the entire ontology of Western materialism. Here, though, we already have a collapse, as the unity that is essential for the operation of difference is subjected to a rectilinear motion of separation, a particular structural scaffolding upon which all the notions of the sensible, of Reason, are conducted. Analytical philosophy always starts with this a priori given truth.
True radical metaphysics, idealism, always objects against this immediate separation. The separation already contains the very movement of its non-identification. The self-identity of identity does not derive its basis from its distinctive separation into these two moments; rather identity presupposes the possibility of this very separation. What is not, can both be and not-be precisely because it does carry these two self-same possibilities. The formal recognition of this principle provides the thematic groundwork of what we call 'spirituality', or placed within a particular enclosure of context, 'religion'. Their purpose is not an explicative agenda into a system of concepts rendered for merely intelligible assessment. Rather, the purposive possibility of this radical divide draws its power from this naked repose, which always hearkens back to the fundamental origin of being as it continually erupts as the non-present presence which necessarily swallows up every individuation and in so doing finds its permanent reconstitution. The energy of this movement finds expression in the 'I'. Levinas, in Totality and Infinity, writes:
It is this perpetual postponing of the hour of treason -- infinitesimal difference between man and non-man -- that implies the disinterestedness of goodness, the desire of the absolutely other or nobility, the dimension of metaphysics.
Here the ethical imperative is revealed in its transcendental force as the power of difference. Power is the possibility of difference, the basis of difference, and that which actuates difference. When this operation is applied to the non-specific presence of separation, a union is achieved which revitalises being through a mode that is pre-dialectical. This is the functional specification of transcendence, which nevertheless remains forever unspecifiable; it is approachable only obliquely, rather in the manner with which a word is both the object of its concept and also forever detached from its concept. The sign hereby is dissolved in its signification and instead its meaning first emerges through this very non-identification. What is explicit is necessarily least so; the confusion on this point leads to a valedictory positivism. When something is grounded, it can only be so to the extent that it is set loose and free, in an interplay of every possibility of its ungrounded-ness. Hence why all concepts and knowledge are always contingent and the mere temporary predilection towards a something-else. This the point of departure that is always the point of return, to apply the Derridean deconstructive impulse. The Hegelian sublation enjoys its conquest of this circular movement, and provides us with the opportunity to say. We necessarily always say that which is already understood, even on occasions when it is formally not understood. Knowledge in this sense is merely a technical completion of a particular language expressed within an agreed dictionary of terms. This dictionary is always self-referential and self-constituting. Mathematics draws its power from its own elaboration of its self-same language. A mathematical truth is a grammatically correct sentence. Every new discovery is an expansion and development of this totality, which nevertheless draws its motivating power from the non-totality of the infinity it transcribes. An infinite number of specifications of this infinity is possible, none of which are this infinity, but all of which are its in-finite expression of the possibility of its non-expression. Hence why the dialectical surpassing and overcoming of the principle of non-contradiction is perhaps the supreme principal, a principle that nevertheless is not just one principle among many, of metaphysics. A metaphysics, that, metaphysically, always repudiates any attempt to reduce it to a set of principles. No such agenda is possible. It draws its concrete indeterminateness from precisely this mode of already surpassing every attempt at its saying. Writing nevertheless provides the means by which the unsayable can be said, by the unique operation of enlivening the very power that, in its possibility of creating differences, finds its greatest power in non-difference, is the superlative unity of its comprehisible non-comprehension. In alchemical language, here the dispersion into the Waters, of the Fire, finds its rebirth in the Fire that blazes anew, and is given symbolic expression in the six pointed star (two overlapping trinities) of Solomon's Seal. Plato's Ideas were thus misunderstood though the application of an attempted reductionist operation of targeting separation; instead immanence already presupposes the complete identification with what is non-identical.
Reflect on this matter, and your 'I' will return to itself. This permanent return is the basis of everything by being the possibility of anything.