The
fourth dimension
The
authentic dialectical possibility implies a double opening and thus a
double rupture, a horizontal one and a vertical one. The horizontal
opening of the differential otherness.
The vertical opening of the transcendent
otherness. The first opens
the difference between the 'same' and
the 'other'. The second opens the
difference of the difference, i.e.
transcendence.
The authentic dialectics refuses to be let trapped by horizontal
totalizing. It knows a fourth
term
which means its permanent explosiveness.
A two
stroke dialectics
perpetuates
an oscillating motion, for example the simply binary 'dialectics' of
Chinese 'yin' and 'yang', without vertical difference and without a
third term. Something like an infinite oscillation between 'in' and
'ex', the two terms balancing according to an infinitely complex
mutuel penetrability. Such a movement from imbalance to balance and
from balance to imbalance ist just putting rhythm into the eternal
being.
A
three
stroke dialectics of Hegelian or Marxist type explains true movement
but tends finally towards enclosure in a third term. 'In' goes
through its difference 'ex' and finds itself at home in 'cum'. A real
process of otherness is
thus possible there. However this third term, even if it is able to
start again a new triad, remains a kind of result. A fullness is
given in the synthesis of 'cum'. One differential movement is brought
to end. An other one takes over. But the total dialectical movement
is finally nothing else than a summation of particular unities of
movement and so remains trapped in horizontal totalizing.
Only
a four stroke
dialectics can proceed in an
infinite opening through an infinite going beyond. It knows a fourth
term meaning its permanent explosiveness. The movement is never
stopped by 'cum'. It can go infinitely through 'trans'.
Only this fourth dimension of
transcendence can confer to the dialectical process its real
dynamics, its infinite dynamics. Only by this fourth dimension
dialectics become more than a simply rational mechanism. This fourth
dialectical moment is that of the infinite Exodus.
This
'trans' hurts where the human reality cannot reach its plenitude by
itself. It bursts tirelessly the horizon of the immanent
euphorias. Without it, however,
there is no authentic humanity. Because man is the being in exodus
which risks the 'other' in the ceaseless negation of 'same'.
Provoking difference, embracing difference, transcending
difference.
To hold the dialectical process until the end is almost impossible.
Already the dialectical process itself will be dialectically
distended, according to its double heritage, between a double
polarity: the opening
to the infinite otherness: the enclosure
in the totalizing of identity. Hegel, too charmed by the system
and the totalizing
to keep the dialectics with its dynamics of
rupture and its infinite opening
of otherness, succumbs finally to the
temptation of the enclosure. Enclosure of the identification
of reality and rationality and enclose of the totalizing
of the dialectical process in immanence.
Scandal
of this fourth dimension and greatness however! By it, the reason is
crucified and provoked by the painful going beyond of itself. At the
same time it confers immortality where dead is promised. Paradox of 'trans'! It is simultaneously extremely weak and
extremely powerful. On the human reality it affects, it confers at
the same time a singular weakness and an extraordinary capacity of
survival despite the vicissitudes of history. The history of Israel,
for four thousand years, has been there to testify.
The
modern dialectics is happy with just the first opening. It functions
primarily in the three terms: thesis, antithesis, synthesis, this
triad being able to be repeated and continued from level to level.
But even in this repetitiveness the third term, the 'synthesis',
means each time an arrival with result. You have just to take again
this triad which is to some extent self-sufficient. Repetition
achieves the work. The synthesis becoming thesis to which a newantithesis is opposed, and so on. The process makes differences follow differences; it does not open the difference of the
difference.
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