Rupture
of the bond
The
fundamental bet of all Middle Ages had been to build the majestic
'cathedral' of the catholicity of the Logos. The whole of the
medieval landscape is lit by the ideal of a Reason being extended to
dimensions of the faith and of a faith clarifying itself by the
reason. In such a universe, our ideas have to be in alliance with the
divine Ideas.
In
alliance,
i.e.
in the embrace of being and knowing, of subjectivity and objectivity,
of faith and reason, of horizontal and vertical dimensions, of the
speech of man and the Word of God. When the symbol is still speaking
very loud. When the world does not cease singing the glory of
God.
The
nominalist crisis is profoundly a crisis of Alliance. Maybe somethinglike a crisis of adolescence. Man revealed divine by grace from
now wants to be divine by itself. The
'theos'
must thus yield to the 'anthropos'.
There is nothing any more but the man to be holder and responsible
for the sense!
Philosophy,
from now on, does not want to start any more elsewhere but from the
'I'. I
think,
therefore I
am.
The foundation is not any more in the bond but in the point.
The starting point. Ex
nihilo.
Shooting up from nothing.
Through
its anthropocentric 'copernician revolution' modernity refuses the
possibility of a more including sense that itself, and, therefore,
the gift of a sense which is not its own production. Compared to the
preceding ages, a whole inversion!
The
sense is not any more given objectively but is given in subjectivity.
There was a space of the total sense able to integrate the particular
senses; from now on the disintegrated sense bursts in multiple
directions. The bond of sense was given starting from the 'extremes';
now it wants to tie itself starting from the 'middle'. The bizarre
was send back towards the extremes of the being; now it invades its heart. The questioning was included in the answer; from now on
any answer is diluted in the questioning.
Schizoid
disorder…
From now on there remains a Tantalum task. To tie up the sense in
complete finiteness and to integrate in it what resists a possible
meaning. To despair in front of what remains, without recourse, the
absolute absurdity.
All
had started with the optimistic euphoria of the dream of man
completely reconciled with himself. A man able (finally!) to live by
himself
and for
himself.
A man able to break with the 'given' sense for giving himself the
sense. A man able to build the 'bubble' of the total sense in radical
autonomy.
This
dream now broken can wake up the question of knowing if this rupture
of the bond does not constitute something like a sin against the
ecology
of sense.
As if the (quasi 'naturally') 'given' sense, once exploded and
fragmented, could only leave the artifice of a virtual world.
Something like a 'synthetic' sense. A 'substitute' of sense. Marketed
under multiple labels.
Having
cut the bonds with the theo-onto-logic totality, the schizoid reason
is buckled on itself until insanity. Going nowhere round in circles,
prisoner of tautology. A reign of vicious circles and impossible
tasks. To be yourself your absolute hot source… To found yourself
your own bases… Everything can become legitimate because everything
can be legitimized. You have thus to play or to fight. To play by
closing the eyes on the fact that the rules of the game are only
conventional. Or to fight to agree on conventions. But if there is no
more a referee?
Lastly,
supreme schizophrenic illusion, the impeccable
man, i.e. man with the driven
back
sin. Lost in the question without answer of our modern Camus; “who
will forgive us?” With the infantile reflex to hide the fault or to
find the culprit out of himself.
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