.
├───┐AxS:0
│ ├───┐ AxS:00
│ │ ├── AxS:000
│ │ │ ├── AxS:0001
│ │ │ ├── AxS:0002
│ │ │ └── AxS:0003
│ │ │ ├── AxS:00031
│ │ │ ├── AxS:00032
│ │ │ └── AxS:00033
│ │ ├── AxS:001
│ │ │ └── AxS:0011
│ │ │ └── AxS:00111
│ │ ├── AxS:002
│ │ │ └── AxS:0021
│ │ │ └── AxS:00211
│ │ └── AxS:003
│ │ ├── AxS:0031
│ │ └── AxS:0032
│ ├── AxS:01
│ │ └── AxS:011
│ │ └── AxS:0111
│ ├── AxS:02
│ │ ├── AxS:021
│ │ └── AxS:022
│ │ └── AxS:0221
│ │ └── AxS:02211
│ │ └── AxS:022111
│ └── AxS:03
│ ├── AxS:031
│ ├── AxS:032
│ └── AxS:033
├── AxS:1
│ ├── AxS:11
│ ├── AxS:12
│ │ └── AxS:121
│ │ └── AxS:1211
│ └── AxS:13
│ ├── AxS:131
│ └── AxS:132
├── AxS:2
│ ├── AxS:21
│ │ └── AxS:211
│ │ └── AxS:2111
│ │ └── AxS:21111
│ └── AxS:22
│ ├── AxS:221
│ │ └── AxS:2211
│ │ └── AxS:22111
│ │ └── AxS:221111
│ │ └── AxS:2211111
│ │ └── AxS:22111111
│ └── AxS:222
└── AxS:3
├── AxS:31
│ └── AxS:311
├── AxS:32
└── AxS:33
10. To be inside history is to have a relation to Chronos. Yet (universal) history is not itself chronological. Pure Chronos – the State's (synchronic) time – can never be fully-realised, for tworeasons: there is always more than one State, and the State (as a form) is always in a relation with thetime-systems of the two other social regimes (the primitive socius – which ‘precedes’ it – andcapitalism – which ‘succeeds’ it). “Before appearing the State already acts...” (ATP 431). The State appears “all at once” as history’s only break. “They come like fate ... they appear as lighteningappears, too terrible, too sudden” (GoM 86). Crashing into history, the State sets off time waves thatmove in both directions at once. “It is necessary ... to conceptualize the contemporaneousness orcoexistence of ... the two directions of time – of the primitive peoples ‘before’ the State, and of theState ‘after’ the primitive peoples – as if the two waves that seem to us to exclude or succeed eachother unfolded simultaneously in an ‘archaeological’, micropolitical, micrological, molecular field”(ATP 431). (For more on this, see Note 15 below). Universal history is a history from the point ofview of capitalism’s ‘vague’ Chronos; it is therefore always ‘parodic’ because, as we have seen,capitalism deletes all ‘intrinsic code’ in favour of a mobile and variable set of axioms. Parodicuniversal history is profoundly ‘anti-evolutionist’ because it describes the simultaneous andcoextensive interaction of ostensibly successive social regimes. From the start, the two ‘previous’social regimes (the primitive socius and the despotic state) anticipate and ward off capitalism’s‘diachronic time’ – “capitalism has haunted all forms of society” (AO 140) – even though itsupposedly comes “at the end”.