Every abstract glorification of man in general and the worker in particular, that is, the historical subject, eventually insulates the subject from its object. The predominance of the subject thus succumbs to the identifying reason. A narrowly humanistic concept of the mediating praxis only accentuates the asymmetry between the subject and object, planted there in an optimistic fashion by Marx himself, who is undoubtedly responsible for the remnants of the identity principle in the very concept that was supposed to transcend it. This reductio ad hominem, as well as the consequent reductio hominis, is evident in the Yugoslav fetishization of economic self-management and political self-government, for example. The interior of objects has been lost in the intricacies of political bustle that accompanies the hopeless attempts to define and redefine the relations of the supposedly sovereign subjects. Of course, this comes closely enough to the principle of reason itself, that is, to the principle of thought reduced to procedural rules independent of the exorcised content. The revenge of the insulated object is obvious enough as well—it “freely” determines the very praxis that has been a priori assumed to be dominated by the subject.