Two
revolutions
Sometimes
we are likely to believe a little naively that these extraordinary
assets of our modernity come to us directly, by continuous evolution,
out of the pagan legacy. However they imply all a gigantic rupture.
Because these assets are rich today of an 'opening' which they could
acquire only through a dialectical confrontation with their 'other'
one. One needed generations of men - perhaps ignored today - to think
and live them through their difference. Time
between creation and parousia. History
between time and eternity. The person
between individual and creative act. Existence
between being and creation. Freedom
between essence and existence. Experience
between understandable and real. Destiny
between fate and grace. Fault
between destiny and sin. Etc.
You
have to go further back through history. Two
great ruptures open basically new human possibilities. Two gigantic
revolutions. And two only! All the others are nourished some and are
articulated on them. Ten thousand years separate us from emergences
of the first. And four thousand years from the origins of the second
one.
The first
one started more than 10.000 years ago. The second one made irruption
4.000 years ago. Very schematically one can say that the essential
intention of the Neolithic revolution
aims at integrating the other
in the same one
and to compose the same one
with the same one.
In safety. In harmony. In structural enclosure. The essential aiming
of the Judeo-Christian revolution,
on the other hand, is to expose itself to the other
one, to run infinitely the adventure of the ceaseless exodus, in one
word, to risk Passover. Through rupture, in infinite opening.
On
one side plays the relevance of the components,
on the other side that of exponents.
The 'components' guarantee coherences and the harmonies. The
'exponents' open to disproportion. Two long series of radical
discrepancies simply evoked here. Two radically different designs of
the totality. Two radically different visions of man. Two different
spaces and two different times. Two different possibilities for
thinking and for acting.
Through
the providential meeting between our pagan mother and our
Judeo-Christian father the maternal 'components' and
the paternal 'exponents' giving birth to Occident were embraced.
Betweenthe two ruptures, an infinite difference. The Neolithic rupture is
thetic and
plays horizontally.
The Judeo-Christian rupture is antithetic
and plays vertical.
The Neolithic revolution says deeply yes. The Judeo-Christian
revolution returns all 'yes' towards a more fundamental 'no'. It
exceeds what is obvious. It is a kind of 'insanity' for the pure
reason. The Judeo-Christian revolution is not parallel. On one hand
it emerges starting from the Neolithic revolution and spreads out in
the middle of the Neolithic revolution. On the other hand it means
radical rupture of the movement itself of the Neolithic revolution.
It is a kind of revolution in the revolution. Much more, it is
permanent revolution in the hearth of its own revolution.
From this inter-fecundation of the
'thetic'
components of the Neolithic revolution and the 'antithetic'
exponents of the Judeo-Christian revolution will arise, after a very
long gestation, an extraordinary deployment of growth and
acceleration. The motor of this embrace of such an extreme difference
is dialectical.
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