Identity collapses into ontology the moment a claim to universality displays its falsity by its failure: another universality makes opposing demands. In this moment of undecidability, it must be possible to think of identity neither under the mode of what one is (ontology) nor what one must choose (ideology) but as what one might be (temporality). The critique of ideology must then have a twofold character: 1) to show that futurity is collapsed into the present and 2) to show that the future is named as ideology itself—i.e., as that which “is not” in the very name of negation. The name of negation under the operation of ideology is time: i.e., what “is not” as negation taken either as immediate (perception) or mediate (experience). To say that experience occurs “in time” is, strictly speaking, redundant: experience simply is time, not insofar as time is (passively) constituted but, rather, given that there is experience at all in the (double) phenomena of consciousness and subjectivity. Time is existence. Thus, strictly speaking, things do not “exist” (neither do they simply “exist-for-consciousness”). Existence is simply not a term that applies to objects: only consciousness exists. The idealist question “would the world exist without perception?” is nonsensical in just the same way “what time is it on the sun?” is.