In strict immanence
The copernician inversion of modernity is turning radical. It does not want to be only methodological. It wants to be metaphysical. It burns at the same time the bridges linking to metaphysics.
The human possibilities assumed themselves in anthropocentric rationality. But in their enclosure in immanence they could not forget their historic and congenital opening to the transcendence of reason. The rationalist systems of the XVII century thus remain more in continuity than in rupture with the large currents of traditional metaphysics.
More specifically `modern' will be the empiricist rupture. Started in the XVII century, it will dominate the next century and inspire largely the other ones. 1690: `Essay concerning Human Understanding' by John Locke. - 1710: `Treatise concerning the Principles of Human Knowledge’ by George Berkeley. - 1739: `Treatise of Human Nature' by David Hume. - 1748: `Philosophical Essay concerning Human Understanding' by David Hume - 1754: `Traité des Sensations by Etienne Condillac.
In themselves, those some titles cover a whole program. A critical approach of the understanding. Priority is given to the sensations. The human possibility remains in strict immanence. All `metaphysical', being is expelled. The being and the knowledge are brought back within the strict limits of `physics'. There, within the limits of the immanence, reigns only one materialistic monism. The superior is reduced to the inferior. The whole is reduced to the part. The inferior explains the superior. The part explains the whole.
From now on the human possibility becomes center of the totality. The truth on all things starts from the human thought. It is the foundation of all knowledge. God himself, still guarantor of my obviousness, gets only obvious through the clear and distinct idea of my thought? "I am thinking God who guarantees the truth of my thought", isn’t that a vicious circle? Descartes, however, is not yet completely so far. For him; when we think about what is imperfect and that which is finite we can do it only on a basis of perfection and infinity. We have thus in us the clear and distinct idea of an absolutely perfect being. What is the chance of existence of this perfect being? Just go back to the ‘idea’! The existence is necessarily inherent – the ontological argument - with the idea. But where is this idea coming from? It cannot come from nothing nor can it come totally from ourselves. It is ours, certainly, but at the same time it refers still to elsewhere. How long can such a thinking go on?
Even without being the creator of a clear and distinct idea ex nihilo, it is nevertheless in my possibility that this idea becomes aware of itself. And it is this possibility which from now lodges the doubt. Is there a God? And isn’t he misleading?
|01 Human Paradox A paradoxal animal Human paradox In rupture An animal in crisis An animal 'less' (something) Premature and naked Child of the difference Child of elsewhere||02 Verticality Middle and extremes Tropism to upwards Divine instinct The vertical living Vertical interiority The personal mystery In strict immanence||03 Gaping Depths Gaping deepness Child of gaping Gaping on an other order Gaping of meaning Gaping on the questioning Gaping of matter Gaping of existence In vertical gaping Negative anthropology|
|04 Sacral Difference Sacral dimension The sacral difference Sacral crisis The archaeological sacred Sacral verticality Hiero-tropic space-time||05 Human Environment Human space Closed and open Curvature of space Negative space Space of the sense Including and included Between Alpha and Omega||06 The Matrix of Humanity Child of a culture Human matrix Culture and cultures Master speech Refusing the enclosures|
|07 The Spirit The spiritual reality How define it? Going through DIS-tinction The spirit says no Dialectics||08 Spiritual Breath Breathing Spiritual energy Making sense To signify Sense is through gaping Speech and language Symbol Faith||09 The Sense of Sense The Sense The space of the sense The house of the sense Including and included sense Confinement Master and possessor of sense|
|10 The Reason Science Constituted and constituent Scientific dialectics Bubble Between Structure and sense||11 The Meaning Demiurge of the significances Through To run here and there Mechanism Trough articulation Articulable matter||12 Systems Analysis Systemics The system Systemic operation Energy Tanks|
|13 Oïkology Impossible closing Systemic totality The house of the spirit Ecology We sinned||14 Exodus Spiritual adventure Out of safety measures Out of the cave Logos in exodus||15 Through Difference Difference Starting from difference Crossing the duality A logic of crossing Chance|
|16 Dialectics Going through 'no' Fundamental dynamics Dia-logos The fourth dimension Passover dialectics||17 Alliance Broken Alliance Rupture of the bond The prodigal son Atheism State of grace||18 History Emergence of History Impossible totalizing Trans-historic verticality The sense in exodus Between Alpha and Omega|
|19 Fertile Confrontation Singular adventure Dialectical gestation Antithesis Two revolutions Exponents A long gestation Explosiveness||20 Progress What is progress? Source of The progress Exponential acceleration The tool of progrès Why it isn't working Wedged exponential growth Progressive illusion||21 Schizoid Tautological speech Idealism Master and possessor Flirt with nothingness God driven out Without the Father Without recourse Psychosis|
|22 The Other One Arising The other one Exposed To tell the other one||23 Adventurers Components and exponents Adventurers of eschatology Today||24 Through Scandal Gaping mystery of evil Trough distance Congenital evil Entropy in the human hearth|
|25 Agape Gaping of Eros Captive desire Eros and Agape Going down Defeated entropy||26 God in You Tropism for Agape Bottomless bottom Cleaning the sources Let you fall You fall into God||Autor|