By creating the idolatrous being of infinite transcendence we have opened the floodgates for all the excesses and fictive accounts that the language of negative transcendence reflects and mirrors. The claims to extraordinary powers, extraordinary truth, absolute standpoints, ultimate answers to the human predicament in prepackaged totalities — they would all make great entertainment were it not for the fact that we have incorporated this fictive transcendence in our definitions of man. Such non-human exploits would make great entertainment were it not for the fact that we take them seriously and thereby give them primacy to the works of finite transcendence. Hans Georg Gadamer's account of human language is another such flight beyond finite transcendence, which the author claims is done in the service of radical finitude. It is the power of infinite transcendence that makes possible the quest for external totalities. When this idolatrous being sets up its dwelling place within the domain of finitude the multiplication of totalities is the rule of the day. Why are philosophers so enamored with totalities? Why are they drawn to them like a magnet? The answer seems obvious. It enables them to make non-human claims for what they have done. It enables them to walk in the procession with divinities.