There is a sense in which each thing has an ontological first-person perspective.
It is perspectival in a first-person way because it is the vantage point from her corner of the universe, but it is ontological because it is a matter of her presence, rather than any awareness.
It is a matter of being a center, not of being a center of consciousness. It’s a sort of occupation of logical space or territory, on the one hand, a location as it were, but more so of constituting or forging that space. It is an assertion of oneself, an act.
It is by each thing being itself first and foremost that commonality then emerges for the first time in logical space, and each thing goes on to, or becomes a plurality of all things.
That is, it is by each thing demanding a space for itself; in comprising a point, that the very dimensions by which the dots all connect are then defined.
It is only once each one has taken its position that they can then go on to relate to one another.
The distance and direction of the “lines,” as it were, are defined by the points.
The shape and structure of all things, as a whole, is thus a resounding consensus; the chorus arising from each note, the result of them having each already taken their seat.
That level of each-prior-to-all is thus the first and primary level of each thing’s configuration; the deepest sense of its being anything at all.
The principle of this layer in each thing is thus not yet present to them all as a plurality, but only immediately and irreducibly to each.
It is only by having an established integrity of being oneself that things can go on, logically speaking, to be similar or dissimilar, compared or contrasted.
What enables each thing to be; what thus totalizes them into ‘all’, then, is operative at the level of each, prior to all.
It is the principle of individuation, of metaphysical uniqueness, of ontological first-person perspective.
It is the heart of each-ness and so of the whole of all things.