Infinity (n.) cannot be understood as other except in the form of the in-finite, a negative word that betrays positive plenitude.
Infinity (n.) is what remains ever exterior to thought and yet is thought — the idea that overflows the mind thinking it.
Infinity (n.) is more objective than objectivity — the thing the harsh law of war actually breaks against.
Infinity (n.) exists divinely by contracting to leave room for a separated being — and man redeems creation.
Infinity (n.) does not first exist and then reveal itself; its very being is its revelation, its idea placed in me.
Infinity (n.) cannot come from extrapolation: extrapolation and projection presuppose the dimension of infinity they supposedly produce.
Infinity (n.) has an "in" that must be heard at once as a "non-" and as an "in" — the infinite in the finite, as though it were the awakened psyche.
Infinity (n.) as the infinitely more contained in the less is produced concretely as a relation with a face — an ontological argument enacted not as reasoning but as an epiphany.
Infinity (n.) in the Kantian notion is only an ideal of reason — the finite projected and amplified; the infinite presupposes the finite, the most anti-Cartesian point of that philosophy.
Infinity (n.) is not an immense object beyond the horizon; Desire measures it by the very impossibility of measure — and that measureless is the face.
Infinity (n.) in the form of infinition means to exist without limits, and so as an origin, a commencement: it is produced by the existent that can keep its distance from being.