Being qua being is not itself violence. Violence is what shrouds the lack of autonomy in any appearance, any structured performance of being. Being insofar as it cannot be a particular appearance is nothing. For the concept of being to have any significance it must apply equally to all beings. Thus in order to have any consistent significance, being must be an indifference to beings, an indifference toward the anarchy and organization that is the relation among individual beings: "anarchy" and "organization" as the two poles of any individual being's potential appearance.

But it only ever dissolves into another organization. The universe is so tightly packed that there is no void, no structure in isolation. All structure proceeds from structure. Because there is no structure in isolation, everything that is appears. Esse est percipi. Any appearance of anarchy is false. As appearance, it is organization. To appear would be to take on a determinate appearance. Since anything that is appears, all is organization.

Organization is always exposed to the anarchy that it structures, but anarchy is always already structured. There is no pure or originary anarchy of being. All organization comes out of a prior organization; anarchy is encountered only in the instability of organization that is the condition for both its becoming and its dissolution. 

If everything that is appears, then anarchy is not. Anarchy is thus secondary, is a tendency of structure. Or we could say that anarchy is a property of organization (though not a property that's owned) and the only one universal to all instances of organization. As universal, it is not determinate, thus anarchy maintains its consistency even as it is demoted to the status of an effect of organization.

Additionally, being indeterminate, anarchy is ever-present. It is not incongruous with structure despite being antithetical to it; it is, rather, the self-negation of organization based on organization's fundamental paradox, that any organization is, in a sense, bootstrapped. It arises out of nothing, out of the nothing of anarchic dissolutions of prior organizations. Parts are always greater than their wholes, and structure is predicated upon the anarchic clinamen, only instead of atoms falling parallel in the void, there is only an infinite chain of previous organizations, which obtains in spite of (or, rather, because of) a lack of primum movens due to the fundamental inaccessibility of the chain in toto. The concept of an uncaused cause is an effect of organization, how it justifies its existence as such in the face of its lack of being, what Lacan called its manque-à-etre,  its "want to be." What is fundamental is not being but the desire to be.

The fact of anything, the unanticipated appearance of a One indistinguishable from nothing, implies structure, however illigitimate that structure. All organization is an attempt to realize the implication of the nothing that being is. Because being is not,  there are beings. The being that beings lack is simply their lack of any foundation. Being is a lack of any particular reason to be. Or not to be. That is why there is something rather than nothing. Nothing is the lack of being of which beings are the consequence. The meaninglessness of the universe is the cause of all attempts at meaning. Were meaning autonomous, self-legislating, immediate, then nothing would be meaningful. Any notion of an unconditional One that transcends while grounding beings is an effect of the limitation of individual beings to access the totality of such a transcendent One, a limitation grounded in the lack of such a One. Only in its absence, its independent inexistence, is the One effective. The lack of One is indistinguishable from, indifferent to, the fantasy of One. That is why, for Pythagoras, three is the first number. The tetrad is the simplest body, the sudden appearance of a being, which can only infer the monad and the diad as fundamental to it despite their derivative natures. Three, the only sum of its preceding numbers. Only three gives one and two their meaning, and this is how the part is always greater than the whole.