 The fundamental characteristic of the virtual, that which means it must be actualized rather than realized, is its differential makeup. Deleuze always held the critical axiom that the ground cannot resemble that which it grounds; he constantly critiques the “tracing” operation by which identities in real experience are said to be conditioned by identities in the transcendental. For instance, Deleuze criticizes Kant for copying the transcendental field in the image of the empirical field. That is, empirical experience is personal, identitarian and centripetal; there is a central focus, the subject, in which all our experiences are tagged as belonging to us. Kant says this empirical identity is only possible if we can posit the Transcendental Unity of Apperception, that is, the possibility of adding “I think” to all our judgments. Instead of this smuggled-in or “traced” identity, Deleuze will want to have the transcendental field be differential. Deleuze still wants to work back from experience, but since the condition cannot resemble the conditioned, and since the empirical is personal and individuated, the transcendental must be impersonal and pre-individual. The virtual is the condition for real experience, but it has no identity; identities of the subject and the object are products of processes that resolve, integrate, or actualize (the three terms are synonymous for Deleuze) a differential field. The Deleuzean virtual is thus not the condition of possibility of any rational experience, but the condition of genesis of real experience.