The subject’s entanglement with reality indicates its being-in-the-world. Reality is another name for world, with world meaning two things here: firstly, the hyperbolic totality of what is (German Seiendes, as opposed to Sein, lit. being) in its ontological indifference; secondly, the homogeneity of the universe of facts as the domain of positives, i.e. of actualities which continuously generate new actualities. The subject belongs to the world by living and operating under the sky of ontological indifference. It belongs to the order of positives, insofar as it represents a fact among facts. Simultaneously it is the distance which it keeps to the world of facts and its own status as a fact. This rift between the subject and its world keeps them connected, because the subject refuses to give any final authority over itself to the factual imperatives circulating in itself. The subject is in the world by withdrawing from it. It resists the quietism of the assimilation of facts. Apparently it is more comfortable to submerge oneself in facts than to oppose them. In fact, something like a subject exists solely as a figure of such an opposition to facts. Which doesn’t mean that the subject denies its factual parts—that would be ignorant and dumb. It means that it fights for its “identity” in active suspension of its identity as fact: I am not what I am. I am the excess of myself.