Once the Alliance broken, once God is driven back, man remains with the autistic fold on himself. Something like a schizophrenia. The spirit cut, the spirit divided, the spirit broken.
We do not need you any more! The human possibility expels the grace and gets itself delivered to the capital sins,that is the sources of sins. And initially, pride. Can the things from now on turn differently than after the original rupture? You will be like gods. The seduction of the tempter became irresistible. Then… They realized they were naked. There remains shame or exhibitionism. Our modernity chooses the second term of the alternative.

God is not any more the ultimate including reality. He is himself included in something larger than he is. He depends from now on only from the human capacity. And this possibilities will relegate him more and more in the domain of the impossibilities. In the best assumption a chance is left to him at the limits. Thus for Kant, beyond the 'theoretical' possibilities of the reason, a categorical imperative is necessary. A pure 'practical' requirement. And this one has to postulate outside of the sphere of the human possibility a something which takes the name of God, and freedom, and immortality. Not a certainty, just a postulate.

From now on the force of the obviousness must come from the
subjectivity which does not need another guarantor than itself. Subjectivity becomes founder of the thinkable totality. Also is achieved the 'Copernician' inversion from being to thinking. A new curve of the mental space. A new gravitation
of the being.

in itself, professes the idealism, is out of our reach. Remains the reality for me, that is the virtual one. Here the Idea establishes its absolute reign and proliferates under the species of ideology. The autonomy of the knowing subject is the starting point of all 'idealism'. Thus a beyond of knowing is unknowable. A beyond of thinking is unthinkable. A beyond of the idea is impossible. Exit the 'transcendence'. Remains the 'transcendental design'.

From now on the truth of every thing has its origin only starting from the human thought. It is that which is the basic immediacy. It is that which founds the bases of knowledge. God himself, still guarantor of my obviousnesses, can he get obvious in an other way than through the clear and distinct idea of my thought? I think God who guarantees the truth of my thought! A vicious circle? Descartes, however, did not yet go so far! We can think the imperfect and finished one only on bottom of perfection and infinity. We have thus in us the clear and distinct idea of an absolutely perfect being. Which is the chance of existence of this perfect being? But isn't existence necessarily inherent - ontological argument - with the idea? This idea which can come neither from nothing nor radically from myself. It is mine, certainly, but at the same time it returns also elsewhere. 'Still' for how long? Even without being a creator of the clear and distinct idea ex nihilo, it is nevertheless
in my possibility that it becomes aware of itself. And in the hearth of this possibility lies the doubt. Is there God? And if he were misleading?

The copernician inversion of our modernity gets absolute. It is no longer methodological but metaphysical. By burning at the same time the bridges to metaphysics. The human capacity resuming itself in anthropocentric rationality had to try out, in the even movement of enclosure of immanence, the opening of the transcendence congenital to the reason. So it happens that the rationalist systems of the XVIIe century remain more in continuity than in rupture with the large currents of traditional metaphysics.

More specifically 'modern' will be the empiricist rupture. Started at the XVII century, it will dominate the next century 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, these some titles say a whole program. Critical approach of the understanding. Priority given to the sensations. The human possibility in strict immanence. All 'metaphysical', being is expelled. Being and 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.


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
The spirit says no
08 Spiritual Breath
Spiritual energy
Making sense
To signify
Sense is through gaping
Speech and language
09 The Sense of Sense
The Sense
The space of the sense
The house of the sense
Including and included sense
Master and possessor of sense
10 The Reason
Constituted and constituent
Scientific dialectics
Structure and sense
11 The Meaning
Demiurge of the significances
To run here and there
Trough articulation
Articulable matter
12 Systems Analysis
The system
Systemic operation
13 Oïkology
Impossible closing
Systemic totality
The house of the spirit
We sinned
14 Exodus
Spiritual adventure
Out of safety measures
Out of the cave
Logos in exodus
15 Through Difference
Starting from difference
Crossing the duality
A logic of crossing
16 Dialectics
Going through 'no'
Fundamental dynamics
The fourth dimension
Passover dialectics
17 Alliance
Broken Alliance
Rupture of the bond
The prodigal son
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
Two revolutions
A long gestation
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
Master and possessor
Flirt with nothingness
God driven out
Without the Father
Without recourse
22 The Other One
The other one
To tell the other one
23 Adventurers
Components and exponents
Adventurers of eschatology
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