Gaping of meaning
Thought is above neurons and synapses. It emerges between. The word speaks in the interstices of the language. Meaning comes when you tear the textures. Meaning escapes from the text. It peaks in the open. It emerges as ellipse, metaphor, allegory…
Sense emerges in gaping. The more the sense is gaping the more it embraces a vast domain. The extreme sense is extreme gaping. The absence of God gives evidence of that.
The essential concepts of our condition can be divided into two classes according to whether they are `closed' or `open'. The first ones enable us to become `masters and owners'. They tend towards a minimum of sense and a maximum of power. The second ones deliver us end expose us into an infinite gaping. They tend towards a maximum of sense and leave us with a minimum of power. The existential sense of the human being is sought through concepts of extreme gaping like God, the being, eternity, existence, death, love, freedom, evil… It is impossible to circumvent them. One cannot properly include (cum-prehendere: to seize together). or understand them.
The extreme lability of the existential sense, its gaping, its `weakness', is shouting the `force' of another kind. It is not in continuity but in rupture. Through uncertainty and risk... It is where the authentic human reality is decided.
Sense speaks out in a gaping between the words, between the lines… The living word is said through the fault of compactness. It is said in the destruction of structures. It is said in opening enclosures. It is said through questions. It speaks out the other one. His speaking produces a presence through its absence.
To speak is to express meaning through signs. What is a sign? It is primarily a something open to its other dimension, a symbol in the largest meaning of this word. The sign is nothing by itself, in its enclosure. It is only in its intention of meaning. It is in its openness, second in command of the other reality, speaking in its absence.
Speaking is translating significances intentionally by articulating possible signifiers through space and time mediations. Man is the demiurge of the significances. He is not however the absolute creator. And he cannot become absolutely their ‘master and owner'. Beyond meanings he has in his control there are other ones transcending him. The matrix of the specific human being, the word, far from being able to be locked up in schizophrenic enclosure, is only fertile thanks to the breath which comes to him from elsewhere.
We speak into gaping. We would not speak if we were full. We exist in the distance. We would not speak if we could not `take off'. We would not speak if we were only what we are.
The animal is too full with animal richness to be able to speak. Only the gaping chasm in us founds the possibility of the logos. That begins with the capacity to question, i.e. the formidable capacity to break the compactness of a world so as to make emerge the wonder of meaning. With the smallest `why’ looms up the congenital miracle of the living word. For the animal it is radically impossible, but the little child does it automatically.
It is in the hollow of the being that the question emerges. It is in the gaping of the answers that the questioning rebounds. It is in the infinite division of the questions that the dialog is established. We are capable of communicating infinitely in the word because we are ad infinitum open.
No significance can be born without crack. Meaning emerges in the middle of what is given by nature. Thus the symbols (sumbolon, sumballein, to put together). Two dispersed halves of a broken shard which, put together, correspond each with the other and so become a sign of recognition. Rupture, dispersion and meeting. Outdistance and gathering. Difference and meeting in the identity. The symbol is initially a `something' taken from the nature. It can be any `object' or even any part of an object. Every thing in the nature has `vocation' to become symbol. But you have to break it. The object becomes `useless' as object, it is just good to be thrown away. But it is at this point it becomes interesting for man! Isn't this a strange behaviour? You will never find such one in nature. Value is given to a broken object. But this value is elsewhere. It is new. It is different. Precisely in this difference is given the significance. This fundamental opening opens the possibility of the symbolic system.
In the rupture of what is given by nature something different becomes possible. You have to break a stone so it becomes a tool, maybe a primitive one. At the same time, it can become any tool and any tool of tools ad infinitum. An infinite possible! What did mankind not do with the stone since its first bursting?
Man alone is capable of this rupture. When you find such specific a bursting in nature you have a sure sign of the presence of humans. Man is able to perceive this stone, or this branch of tree, or anything else, at the same time in the difference of ‘what it is’ and ‘what it could be’. Man opens the difference and gives body to the difference. He delivers this difference to the manual or intellectual articulation.
Any object, any phenomenon, any gesture, can become sign. It reaches the significance by losing its unequivocal meaning of simply being what it is. Here is precisely the gaping that opens the human possibility of creating new bonds ad infinitum. This creation is not of new materiality but of new connections in the middle of the materiality. From now on the bond between signifier and signified is not anymore of necessity but of freedom. From now on the infinite way of the creation of signs and of signs of signs is open. In the middle of nature looms up an absolutely new world, the world of culture.
To speak is to cross the symbolic field infinitely. The animal cannot speak because the sign remains prisoner of the thing, of the situation, of the bonds… On the contrary, man speaks thanks to the released sign, in the exodus out of a world buckled in his compactness.
The human being is unable to live without meaning. However the sense does not come from nothing. Any sense is always given starting from a larger and more fundamental including sense. Already the simple possibility of saying: “it’s absurd” presupposes something like this including possibility of sense. Finally, as a last resort, there must be something like a sense of the sense. A “why” of “why”. Any answer can only be absolute insofar it is supported by an including absolute. When can we be sure that our human answers, even the “scientific” ones, are of this kind? The temptation is always great to consider our epistemological and pragmatic horizon as absolute and impossible to circumvent.
|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|