say that metaphysics is essentially humanistic is to say that, with growing determination through the ages, representation is what confers on things their meaning, their place, their being. All that is or can be is there for representational man . The no longer polemic, but economic, concept of anti-humanism already subverts this distribution—which is inseverably theoretical and practical—by the master's hand. The possible shift in presencing would make masterly handling an awkward move.

The economic concept of anti-humanism takes root, however, in yet another one due to which the senses of anti-humanism come to parallel those of the three-tiered temporal difference. Indeed, presencing as an event is nothing human. To say a thing arrives in its world is not to say that man's initiative brings it there. On the contrary, as 'mortal' , he is to be counted among the systemic constituents—gods/mortals/sky/earth or, following a different cut, things/words/actions—that come forth from absence. This is obviously neither to say that man is the author of nothing, th at his ancient titles of demiurge through the goodness of the Demiurge, and of creator through the grace of the Creator, are 'false'. The categories of transition seek to retain something of phenomena that belongs to another problematic and that has nothing to do with human 'creativity' , either by sustaining or contradicting it. The event is non-human, as time is in Presocratic phuesthai.

The polemic concept of anti-humanism , in social theory as well as in thinking, is conditioned by the economic concept and this, in tum, by the eventlike. Perhaps the term 'anti-humanism' should be reserved for the first of these th ree, while the second should be spoken of as negation of anthropocentrism, and the third as a-humanism.

Motility. It will be recalled that the economies, since they assign each thing its site or world, can be called 'poetic', or better, 'poietic'. They order the topoi, the places, where each phenomenon is what it is. Action, too, is to be understood in this topological sense. The universal and necessary conditions for action reside in the constellations as they come about and undo themselves. That literal sense of 'poetic', according to René Char, tells us what we are: "In your essence you are incessantly a poet."²⁸ In the age of transition—Rene Char would say: at the "ford"—this making, this poiesis of modes in presencing, turns and becomes irreducible to any archic figure. To the question, What is to be done? the poet responds with another question: "Why should this ford of philosophy be a single stone?"²⁹ In the age of closure, economic poiein becomes multiple, mobile. As such , it precedes action and determines it: "Poetry no longer punctuates action; it moves ahead of action to show it the motile path. "³⁰