Ultimately, Derrida perceives in Lévi-Strauss "a sort of ethic of presence, an ethic of nostalgia for origins, an ethic of archaic and natural innocence, of a purity of presence and self-presence in speech", arguing that "this structuralist thematic of broken immediateness is thus the sad, "negative", nostalgic, guilty, Rousseauist facet of the thinking of freeplay of which the Nietzschean "affirmation"—the joyous affirmation of the freeplay of the world and without truth, without origin, offered to an active interpretation—would be the other side." True freeplay, argues Derrida, actually undoes this certainty about presence: