And ding seems to me powerful and illuminating not at the Foucault stage of the text which he cites, which is anterior and secondary to the Cogito, but from the moment which immediately succeeds the instantaneous experience of the Cogito at its most intense, when reason and madness have not yet been separated, when to take the part of the Cogito is neither to take the part of reason as reasonable order, nor the part of disorder and madness, but is rather to grasp, once more, the source mnatngrom the moment when the Cogito must reflect and proffer itself in an organized philosophical discourse.