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In the strict sense, an egalitarian conception of practice -- and I say this with the deep respect every Marxist owes to the experience and sacrifices of the men whose labour, sufferings and struggles still nourish and sustain our whole present and future, all our arguments for life and hope -- an egalitarian conception of practice is to dialectical materialism what egalitarian communism is to scientific communism: a conception to be criticized and superseded in order to establish a scientific conception of practice exactly in its place.

When I say that the distinction between the real object and the object of knowledge implies the disappearance of the ideological (empiricist or absoluteidealist) myth of a one-to-one correspondence between the terms of these two orders, I include every form, even an inverted one, of one-to-one correspondence between the terms of the two orders: for an inverted correspondence is still a term by term correspondence according to a common order (with only a change in the sign). I evoke this last hypothesis because it has been held, by Della Volpe and his school, to be essential to understanding not only the theory of Capital, but also the Marxist 'theory of knowledge'.

But the Works of the Break themselves are still trapped in the ambiguity of a negation which still clings to the universe of the concepts it rejects, without having succeeded in adequately formulating the new and positive concepts it brings with it (cf. For Marx, pp. 36-7). page 40 extraordinarily rich critical path: I shall leave these effects to the play on words which produced them, and their refutation to the growing vigilance of our time. I am interested in the play on words itself. This play on words plays on a difference it kills: at the same time it spirits away the corpse.