 It might seem that Husserl’s phenomenology has carried out the Kantian project of synthesizing man as object and as subject by radicalizing the Cartesian project; that is, by grounding our knowledge of empirical truths in the transcendental subject. The problem, however, is that, as Foucault sees it, the modern notion of man excludes Descartes’ idea of the cogito as a “sovereign transparency” of pure consciousness. Foucault’s key claim in the dense chapter 9, “Man and his doubles,” is that thought is no longer pure representation and therefore cannot be separated from an “unthought” (i.e., the given empirical and historical truths about who we are). In other words, I can no longer go from “I think” to “I am” because the content of my reality (what I am) is always more than the content of any merely thinking self (I am, e.g., living, working, and speaking—and all these take me beyond the realm of mere thought). Or, conversely, if we use “I” to denote me simply as a conscious being, then I “am not” much of what I (as a self in the world) am. As a result, to the extent that Husserl has grounded everything in the transcendental subject, this is not the subject (cogito) of Descartes but the modern cogito, which includes the empirical unthought. Foucault contends that phenomenology, like all modern thought, must accept the unthought as the ineliminable “other” of man. Nor are the existential phenomenologists (Sartre and Merleau-Ponty) able to solve the problem. Foucault recognizes that they avoid positing a transcendental ego and instead focus on the concrete reality of man-in-the world. But this, Foucault claims, is just a more subtle way of reducing the transcendental to the empirical.