This basic argument contains four important implications. First, experience as the experience of the present is never a simple experience of something present over and against me, right before my eyes as in an intuition; there is always another agency there. Repeatability contains what has passed away and is no longer present and what is about to come and is not yet present. The present therefore is always complicated by non-presence. Derrida calls this minimal repeatability found in every experience “the trace.” Indeed, the trace is a kind of proto-linguisticality (Derrida also calls it “arche-writing”), since language in its most minimal determination consists in repeatable forms. Second, the argument has disturbed the traditional structure of transcendental philosophy, which consists in a linear relation between foundational conditions and founded experience. In traditional transcendental philosophy (as in Kant for example), an empirical event such as what is happening right now is supposed to be derivative from or founded upon conditions which are not empirical. Yet, Derrida’s basic argument demonstrates that the empirical event is a non-separable part of the structural or foundational conditions. Or, in traditional transcendental philosophy, the empirical event is supposed to be an accident that overcomes an essential structure. But with Derrida’s argument, we see that this accident cannot be removed or eliminated. We can describe this second implication in still another way. In traditional philosophy we always speak of a kind of first principle or origin and that origin is always conceived as self-identical (again something like a Garden of Eden principle). Yet, here we see that the origin is immediately divided, as if the “fall” into division, accidents, and empirical events has always already taken place. In Of Spirit, Derrida calls this kind of origin “origin-heterogeneous”: the origin is heterogeneous immediately (Of Spirit, pp. 107–108). Third, if the origin is always heterogeneous, then nothing is ever given as such in certainty. Whatever is given is given as other than itself, as already past or as still to come. What becomes foundational therefore in Derrida is this “as”: origin as the heterogeneous “as.” The “as” means that there is no knowledge as such, there is no truth as such, there is no perception, no intuition of anything as such. Faith, perjury, and language are already there in the origin. Fourth, if something like a fall has always already taken place, has taken place essentially or necessarily, then every experience contains an aspect of lateness. It seems as though I am always late for the origin since it seems to have always already disappeared. Every experience then is always not quite on time or, as Derrida quotes Hamlet, time is “out of joint.” Late in his career, Derrida will call this time being out of joint “anachronism” (see for instance On the Name, p. 94). As we shall see in a moment, anachronism for Derrida is the flip side of what he calls “spacing” (espacement); space is out of place. But we should also keep in mind, as we move forward that the phrase “out of joint” alludes to justice: being out of joint, time is necessarily unjust or violent.