布拉西耶-公理异端：拉鲁埃的非哲学（三） (4-4)

因此，尽管其具有明显的任意性，拉鲁埃的公理异端可以为哲学争取一种效度（validity）：就思维形式本身而言，解放姿态的效力。 当然，"解放 "是一个典型的哲学主题。但拉鲁埃赋予了它一种非哲学的价值：哲学的镜面性是紧缩、限定的，因为哲学发明之可能性，无论是形式上的还是实质上的，都已经被哲学的决定性语法预先限定了。但是，只有从一个非哲学的角度来看，这种限制才会变得明显。哲学家们自己对此完全视而不见，并乐此不疲地在未来的几个世纪中不断变幻着决定性的主题。如果说非镜面思维对于愿意探索其可能性的哲学家而言确实具有某种约束力的话，那么这种约束力仅仅在于，在曾经频繁出入于无望的无镜内在性之广阔天地之后，我们不可能再回到决定性镜面的迂曲范围。

Laruelleʼs axiomatic heresy can lay claim to a validity for philosophy: the validity of an emancipatory gesture as far as the form of thinking itself is concerned.[12]ʻEmancipationʼ, of course, is an eminently philosophical motif. But Laruelle invests it with a non-philosophical valence: philosophical specularity is constrictive because the possibilities of philosophical invention, whether formal or substantive, are already delimited in advance by philosophyʼs decisional syntax. But only from a non-philosophical vantage point does this constriction become perceptible. Philosophers themselves are entirely oblivious to it and more than happy to keep spinning variations on the decisional theme for centuries to come. If non-specular thinking does have a certain binding force for the philosopher willing to explore its possibility, it simply consists in the impossibility of returning to the circuitous ambit of decisional mirroring having once frequented the horizonless expanses of mirrorless immanence.

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