 Bernard Stiegler is mostly known for his multi-volume work Technics and Time (La technique et le temps). In this multi-volume work he argues that the human and the technical are co-original—in other words that the technical did not emerge out of the (already constituted) human or the human out of the (already constituted) technical but that these two ontological domains co-constituted each other from the very start. To make his argument he draws on the work of Heidegger and Derrida but also very significantly on the work of the paleoanthropologist Andre Leroi-Gourhan—in particular his widely recognized Gesture and Speech (originally published in French in 1964). In this work Leroi-Gourhan argues that there is a fundamental continuity from the biological to the sociological and that this continuity is realized through the mediation of technology. He sees the use of tools (made possible by the freeing of the hands when in the upright position) as a process of ‘exteriorization’ in which the process of evolution is transferred from the zoological domain to the technical domain—or as Stiegler suggests “the continuation of life by means other than life” (1998, 50). Thus, unlike other mammals, humans remain generalists who specialize—as and when required—by exteriorizing these specialized capabilities in the technical domain outside of the human body. This exteriorization is also simultaneously reflected (or mirrored) back as a process of interiorization where the technologies become embodied by the humans who use them. Stiegler uses the notion of ‘epiphylogenesis’ to describe this extra-genetic co-evolution of the human and the technical. Through epiphylogenesis culture becomes possible as the ‘the inorganic organization of memory’ (1998, 174, my emphasis). Thus, for him “[t]he human invents himself in the technical by inventing the tool—by becoming exteriorized technologically” (1998, 141). Moreover, Stiegler suggests that without these technically inscribed memory systems we would not be able to exist in time. Without the material technicity we humans would be unable to experience the past and would have nothing to ‘select’ from in order to invent the future. Thus, without technicity (what he calls “organized inorganic matter”) we will exist in a perpetual present without any hope of transcending it. This point is indeed also made by Latour (2005) in his discussion of technology as mediators. As such culture and society will not be possible. Thus, for Stiegler the constitutive transcendental horizon of the human is technicity, from which emerges the conditions of possibility of time, society and culture.