The Immanence of Truths is the vineyard in which all the labour of the reader of the first two Being and Event volumes finally, and may one dare say: absolutely pays off. Everyone will have received the same currency, notably orientation - and especially the reader of Badiou's last systematic volume is enabled to see what has any real and this means "absolute value." Yet, the peculiar place where this absolute value system is formulated is difficult to locate. It is close-by, yet and at the same time it does not exist in any standard sense of the term. The place of the absolute is like an invisible, inexistent, yet under certain conditions universally accessible Fort Knox for the people, that is: for everyone. In the following I will make a field trip into this inexistent, yet rigid Fort of the absolute. To do so I will 1. elucidate the specific perspective of Being and Event, 3 against the background of the two previous volumes. 2. I will turn to the immanent, but invisible dialectic of the general floorplan of the absolute Fort that Badiou calls absolute ontology and offer a reading of it. This will lead to a (although limited) discussion of the place "where all possible forms of" infinite "multiples" and will allow to show in what sense it provides us with a means to ""measure"" a truth's inner infinity, i.e. the absoluteness of a truth. The present article will end by only pointing in the direction of what will deserve further elaboration in the future, namely the conceptual requirement needed to conceive, metaphorically speaking, of the unfolding of the inner inconsistency of the (concept of the) absolute. How to form a (philosophical) concept (the absolute) that due to the "absolute powderiness" which follows from the "intrinsic diversity of types of infinity" that inhabit it is barely still a concept? That the absolute, "the absolute referent. in-exists" and nonetheless provides a - in this sense fictional- orientational measure can be understood, as will be shown, against the background of an impossible, yet necessary (i.e. forced) totalization of the domain of the absolute. The article will signal that at the abyssal ground as well as at the impossible end of the absolute, there is a paradoxical experience of freedom.
