The quasi-totality of Laruelle’s work is marked by the drive to go beyond the habitual confines of philosophical thought. This drive to genericity while praiseworthy in itself has had some unfortunate repercussions on Laruelle’s texts. He spends much time alluding to and enumerating all the possible philosophical options in order to distance himself from them, but correspondingly less time on exemplifying the non-standard thought outside these confines. Further his enumerations are typically incomplete, procrustean lists of boxes into which he tries to force any and all philosophers. Thus he tries to squeeze Deleuze and Foucault into boxes into which they clearly do not fit. In general, Laruelle is a very unreliable narrator concerning contemporary rivals such as Deleuze or Foucault. We are entitled to ask: what is the use of suspending philosophical sufficiency and going outside into generic freedom if it generates such blindness?
The religionist reductionist translators and interpreters of Laruelle’s works show no sign at all of the quantum in their texts. They are all to content to play with the limited relativity of religious sublimation. This relativity is constrained by the unilateral foreclosure of the One – as required by non-philosophy. But this unilateral foreclosure is conceived in relativistic terms, and thus the relation between gnostic and quantic is lost. A relativistic meta-world is still a World in Laruelle’s sense. Isolating such a world from quantum collisions condemns it to low intensity mechanistic interactions. The whole socio-intellectual enterprise remains closed in on itself and its idiosyncratic milieux, insufficiently quantic and generic.