 These two Maimonian exigencies—the search for the genetic conditions of real experience and the positing of a principle of difference—appear in almost every one of Deleuze’s early monographs. Nietzsche and Philosophy (1962), for instance, suggests that Nietzsche completed and inverted Kantianism by bringing critique to bear, not simply on false claims to knowledge or morality, but on true knowledge and true morality, and indeed on truth itself: “genealogy” constituted Nietzsche’s genetic method, and the will-to-power was his principle of difference. Deleuze’s anti-Hegelianism is shown in his focus on the productivity of the non-dialectical (“affirmative”) differential forces termed by Nietzsche “noble.” These forces affirm themselves, and thereby differentiate themselves first, and only secondarily consider that from which they have differentiated themselves.