How is Simondonism recognized? This question, launched from the prologue of this book, and imposed on us by the weight that Simondon's work acquires today, must necessarily find Muriel Combes on its way. For his attempt is revealed as one of the most consistent when it comes to understanding the scope of the thesis of the thinker of individuation, and of going through his unthought, that is, amplifying it. This is not a comfortable book. Combes stresses in his reading the letter of Simondon, as who shakes a liquid in order to discover its inherent valences, or as who carves the wood in order to follow its veins-forces. That is to say, faithful to Simondon with Simondon's method, he seeks to reunite the letter with the spirit, to stress them together, to inscribe a rebellious fidelity, or a respectful infidelity. As Simondon is not One, as it could not be, there are several in it, and his ethical-political bets (which accompany his philosophy) are also several. We have, says Combes, together with the thinker-of-technique, reformer of education, regulator of a way of relating to machines, the Simondon of the transindividual, of the collective expression of the burden of being preindividual that we are (excess and not missing) and that prevents us from closing ourselves in an individual, which pushes us to the incessant transformation, to affect and be affected. Combes prevents the first, without the second, is in danger of "normar the immanent." And at one point it is not about choosing, since both "simondones" coexist in Simondon, but in another, it is always a matter of choosing, since reading is action on ourselves, way of life. Technique and desire, technique and way of life, there is no relationship that is more pressing today (pregnant and alienating), and this is what we can think through Simondon, with Muriel Combes, in a liberating sense.