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146): Laughter can ensure the conditions o f possibility for contentment (conscious­ ness for reason) only through a sinking [perte] into pleasure, the syncope of and in pleasure itself. ) with literature. (If autoerotism is constitutive or figurative of metaphysical au­ tology, then one has to say that the auto both rebounds and ruptures in Kant­ ian laughter, that an other comes forth who is not necessarily the other sex but the same, perhaps, undeciding itself4-ambivalent, or petrified [meduse] , or both at once, self-petrified and deprived of Self.

And in this in­ dictment, Descartes is the accused: He who ponders about natural phenomena, for example about the causes for the faculty of memory (das Erinnerungsvermogen), can speculate to and fro (in the Cartesian fashion) (hin und her {nach dem Cartesius} Vernunfteln) on the traces of impressions which keep lingering in our brain; but, in doing so, he has to admit that he is a mere spectator in this game of his imagination and that he has to leave everything entirely to Nature, since he knows neither the cerebral nerves and filaments nor their operation when they carry out his intentions.

It suffices to keep in mind Descartes's insistence on pronunciation, on the ineluctable pronouncement of "Ego sum, ego existo"-and on time, on this "each time" of the proffered utterance [pro­ firation] , which cannot be reduced to a merely enunciated utterance [enon­ ciation] . Words seem to be carried [portee] by the mouth beyond their mere discursive reach [portee] . Not only does Nancy place this passage of the Second Meditation (in Latin) at the beginning of his book in an epi­ graph (" . .

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