us a certainamount of power over it, and this is what primitivism does in the words ofZerzan. However, is not his goal to end all domination? Can we argue that he believes there is gooddomination? But what about all the timeshe says domination is what we should get rid of? He does not know the worldoutside of language, but he imagines it exists.Thethought of mediation as the problem of thought, language, culture, asfalsifying of the true essence of these, in Zerzans work, tries to save humannature from critique. If the worldoutside of the self is problematic, and if there are ways that this externalworld obstructs the true vision and experience of the world, what we need to dois to annihilate these external maladies and only the good human nature willremain, direct experience would win over mediated experience. This possibility is founded on the belief incontinuous history, a system of thought explained by Foucault[16]:Continuous history isthe indispensable correlative of the founding function of the subject: theguarantee that everything that has eluded him will be restored to him; thecertainty that time will disperse nothing without restoring it in areconstituted unity; the promise that one day the subject - in the form ofhistorical consciousness - will once again be able to appropriate, to bringback under his sway, all those things that are kept at a distance bydifference, and find in them what might be called his abode. Making historical analysis the discourse ofthe continuous and making human consciousness the original subject of allhistorical development and all actions are the two sides of the same system ofthought. In this system, time isconceived in terms of totalization and revolutions are never more than momentsof consciousness.Theworld is, for primitivists, one of choices between continuous possibilities oflife. These continuous possibilities exist in a culture that possesses asystem of thought in which life appears as primarily defined byconsciousness. There is humanity thatchooses domestication, division of labor, technology, and thereby chooses theFalse path, and another humanity that refuses these continuous possibilities,choosing for itself the True and restoring its original purity. This is, I shall call here, The GreatDivision of primitivism. It is based ona cultural characteristic of Western culture, its fundamental duality.[17] Dualist discourse, so pervasive in Westernsociety, is where Zerzan starts from. Because he speaks from within it, from a cultural discursive practice,[18]he is legitimated by it, becoming believable thus. He reproduces the very dimensions of realityhe critiques, something that we are all, precisely because there is not apossibility of having this discussion outside of language, destined to do. By critiquing the fundamental dualism ofDescartes mind/body split, Zerzan shows his own alliance to this tradition,his continuation of it. He and manyother primitivists fail to reflect upon their own cultural upbringing. For them, the human being is born natural,and from childhood suffers an abandonment of the natural path of life, divertsfrom what supposedly should have been. All that is recognized by Zerzan as the right way to live is declaredinstinctual, while all that is not is artificial. Thus he plays right into the most fundamentaldualisms of modern philosophy, from at least