思想的力（实存的-陌生(Stranger)-主体)
工具论(Organon)或手段，通过它，大一可以制定或拥有一个因果关系，而不被其行动的材料所异化。不像大一那样真实的实例，而是通过克隆产生的实例。超越性和先验性，它的真正本质在大一中，而不对大写的实在本身增加任何东西或减少任何东西，"实在"相对于一个场合，在最后实例中(in-the-last-instance)决定了它。
马克思主义也承认这样一个概念，并将其置于历史唯物主义的基础之上：劳动力(force de travail)。这是一个能量的概念，因为人的能量只存在于工人的个性中，并且与工人的功能或程式，即与生产或完成的工作不可分割。能量是将劳动对象转化为交换价值所必需的；因此，它是创造价值的。在马克思主义系统学的层面上，它阐明了马克思主义的个人本体论和资本主义理论。尼采和德勒兹提出了一种思想是力之征候的想法，在多种力的差异性游戏中建立其，而不是在Real-of-the-last-instance中。
无论是唯心主义还是唯物主义，哲学都知道 "思想"[la-pensée]，一个在对各种能力（直觉、理解、理性以及最终作为客观的自我反思的哲学本身）的经验性追踪基础上不断加以差异化的一般性。在其思想概念中，哲学满足于对思想形象的理想化、升华或批判。在其最空灵的形式中，它符合它的起源，并将最终的直观内容——在最好的情况下是拓扑学地——内化为一个本体元素或一个超验的想象力。哲学不过是这种惯性或实质化的动员，这种惯性或实质化继续给它的思想经验带来负担，充其量是延伸到 "行动"（费希特、尼采、胡塞尔）或非思想（海德格尔），但从来没有延伸到作为思想的力而于最后实例中(i-t-l-i)决定思想的实在。
与 "思想 "的集合性相对立，非哲学发现思想的力的内容被哲学权威所排除。思想的力是思想的第一种可能的经验--在 "一 "的视觉之后，它本身不是一种思想，而且是一种诋毁性的经验。而 "思想 "是一个被迷信化的和自动事实化的一般性，容易在所有的哲学和它们的所有对象和维度中循环--以一种抽象的交流或常识的方式--思想的力是思想的现实，只要前者不被后者或其历史-哲学的形式所异化。在 "视在一体 "的依赖下--尽管只是通过实践--它改变了哲学陈述的材料，特别是思想图像的数据，从而使它们具有非哲学知识的科学-超越性（"统一"）的意义。
思想的力是一个复杂的概念。"大一 "不能自己行动，因为只有 "存在 "或 "超越 "才能对哲学质料采取行动，即作为 "大一 "的工具论的普遍外部性。由于思想的力是在经验的基础上确定存在本身，所以有一个圆圈，但这个圆圈必须被理解为先验的特征，它被超越性所打破。实际上，大写的存在是先验的，它结构了由思想产生的每一个理论，而作为这样的先验，它本身就预设了它的存在，但先于它并使思想的力成为一个超验的主体的超验身份，从根本上制止了这种循环，因为它是一个完全在 "大一 "之下或 "根据 "大一产生的克隆体。思想的力包含两个构成因素：超验的身份和先验的身份，后者直接向经验开放。为什么是 "力"？这里没有任何东西是机械的或能量性的：它被称为 "力"，因为其超验的身份，根据 "大一 "的克隆，具体地实现了--由于哲学的场合和它的超验身份，"大一 "中的视觉的内在统一性。因为它被转向......世界，或者被赋予......它所赋予的东西，所以 "大一中的视野“是一种力，但仍然是 "消极的 "或并非有效的。为了实现这种真实的或内在的统一性，并使之成为思想所具有的超越性的力，超验的身份(Transcendental Identity)是必要的。
Force (of) thought (existing-Stranger-subject)
Organon or the means through which the One can enact or possess a causality without being alienated in the material of its action. Instance which is not real like the One but produced by cloning. Transcendental and a-prioristic, it has its real essence in the One without adding anything to or subtracting anything from the Real itself, which determines it in-the-last-instance relative to an occasion.
Marxism recognizes an equivalent concept which it places at the foundation of historical Materialism: labor power or force de travail. This is an energetic concept since human energy only exists in the personality of the worker and is irreducible to his functions or operations, i.e. to the work produced or accomplished. Energy is required to transform the object of work into exchange value; thus it is creative of value. On the plane of Marxist systematics, it articulates the Marxian ontology of the individual and the theory of capitalism. Nietzsche and Deleuze propose an idea of thought as a symptom of forces, establishing its cause in a differential play of multiple forces rather than in a Real-of-the-last-instance.
Whether idealist or materialist, philosophy knows "thought" [la-pensée] , a generality which is continuously differentiated on the basis of an empirical tracing of the faculties (intuition, understanding, reason and ultimately philosophy itself as objective auto-reflection). In its concepts of thought, philosophy remains content with idealizing, sublimating or critiquing an image of thought. In its most ethereal forms, it conforms to its origins and internalizes an ultimate intuitive content-topological in the best case that reifies or thingifies it into an ontic element or at best into a transcendental imagination. Philosophy is nothing but the mobilization of this inertia or this substantialization that continues to burden its experience of thought and at best extends to the "act" (Fichte, Nietzsche, Husserl) or to the Unthought (Heidegger), but never to the Real which determines thought in-the-last-instance as force (of) thought.
In opposition to the gregarious generality of "thought," non-philosophy discovers the content of the latter to be foreclosed by philosophical authority. Force (of) thought is the first possible experience of thought-after vision-in-One, which is not itself a thought-and is a defetishizing experience. Whereas "thought" is a fetishized and autofactualized generality susceptible to circulating amongst all philosophies and all their objects and dimensions-in the manner of an abstract exchange or a common sense-force (of) thought is the reality of thought insofar as the former is not alienated in the latter or in its historico-philosophical forms. Under the dependence of vision-in-One in-the-last-instance-albeit only through practice-it transforms the material of philosophical statements and particularly the datum of the images of thought so as to give them the scientifico-transcendental ("unified") sense of non-philosophical knowledges.
Force (of) thought is a complex concept. The One cannot act of itself, for only Being or Transcendence can act upon philosophical material, i.e. a universal exteriority that functions as an Organon for the One. Since force (of) thought serves to determine Being itself on the basis of experience, there is a circle, but this circle must be understood as that which is characteristic of the a priori and which is broken with the transcendental. In effect, Being is the a priori which structures every theory produced by thought and which as such is itself presupposed in its existence, but the transcendental Identity that precedes it and makes a transcendental subject of the force (of) thought radically halts this circularity because it is a clone entirely produced "under" One or "according to" the One. The force (of) thought contains two constituting factors: transcendental Identity and a-prioristic Identity, the latter being directly open to experience.Why "force?" Nothing here is either mechanical or energetic: it is called "force" because transcendental Identity, cloned according to the One, concretely effectuates-due to the occasion of philosophy and its transcendental identity the immanent uni-versality of vision-in-One. Because it is turned-toward . . . the World or given to . . . what it gives, vision-in-One is a force, but still "negative" or uneffectuated.Transcendental Identity is necessary in order to effectuate this real or immanent uni-versality and to make it the transcendental force that thought is.
