Khōra
abstraction will come to cover up and dissimulate. This will be called Platonism or the philosophy of Plato, which is neither arbitrary nor illegitimate, since a certain force of thetic abstraction at work in the heterogeneous text of Plato can recommend one to do so. It works and presents itself precisely under the name of philosophy. If it is not illegitimate and arbitrary to call it as it is called, that is became its arbitrary violence, its abstraction, consists in making the law, up to a point and for a while, in dominating, according to a mode which is precisely all of philosophy, other motifs of thought which are also at work in the text: for example, those which interest us here both by privilege and from another situation-let us say, for brevity, from another historical situation, even though history depends most often in its concept on this philosophical heritage. "Platonism" is thus certainly one of the effects of the text signed by Plato, for a long time, and for necessary reasons, the dominant effect, but this effect is always turned back against the text.
It must be possible to analyze: this violent reversion. Not that we have at our disposal at a given moment a greater lucidity or new instruments. Prior to this technology or this methodology, a new situation, a new experience, a different relation must be possible. I leave these three words (situation, experience, relation) without complement in order not to determine them too quickly and in order to announce new questions through this reading of khōra. To say. for example, situation or topology of being, experience of being or relation to being, would perhaps be to set oneself up too quickly in the space opened up by the question of the meaning of being in its Heideggerian type. Now. it will appear later, a propos the Heideggerian interpretation of khōra, that our questions are also addressed to certain decisions of Heidegger and to their very horizon, to what forms the horizon of the question of the meaning of being and of its epochs.
The violent reversion of which we have just spoken is always interested and interesting. It is naturally at work in this ensemble without limit which we call here the text. In constructing itself, in being posed in its dominant form at a given moment (here that of