Dialectical
gestation
Through
the self-comprehension which it continuously works out of itself, our
modernity plays hide-and-seek with the enigma of its own possibility.
Here intervenes something like a defence mechanism against the
Father. With a deep nostalgia of parthenogenesis. The Occident
refuses the Father and expels him. It wants to recognize only its
pagan and specially its Greek Mother. The internal dynamics of our
modernity remains thus hidden.
Numerous
are the historical readings which sin against the dialectical
process. One remains insensitive with the enormous qualitative
differences between the values and the stakes of Antiquity and those
of modernity. One refuses to measure concretely the real weight of
the epistemological and pragmatic obstacles. One remains blind at the
provocative
dynamisms. One privileges unilaterally a beam of historical vectors
by making the saving of their antithetic conditions of possibilities.
One perceives fallaciously in continuity what is only understandable
in rupture through a confrontation. The internal dynamics of our
modernity remains impossible to understand without the dialectical
confrontation and inter-fertilization of gigantic differences.
The Western
man was not born by parthenogenesis!
Occident is child of difference. Occident was born from father and
mother. Our mother
is pagan.
Our father
is Judeo-Christian.
The extreme simplicity of such an assertion is likely to hide an
extraordinary parallel complexity, the dense network with its tangles
of lines of ascent, descent and collaterals. On maternal and paternal
side… Indo-European, Celt, German, Slavic, Semitic, Arab… In the
improbable meeting between such a mother and such a father two
different worlds were going to clash. Two human worlds having each
one its language, its history, its values, its principles, its
logical articulations, its systems of representation, its forms of
perception, its regulating codes, its types of organization, its
fundamental options, its pregnancies, its finalities. Two
cultural spaces different all the way to contradiction.
The Western man does not understand himself if he ignores the gigantic
differences which clashed and inter-fertilized to give him birth. Of
his maternal heritage he holds his 'components',
of his paternal heritage, his 'exponents'.
All the murders of the father, periodically and ritually perpetrated,
will not be able to do anything against this first obviousness.
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.
The pagan genius had buckled the human reality in the harmony of
immanent plenitude. The 'antithetic' provocative negativity of the
Judeo-Christian dynamics had to face this positivity of the 'thetic'
pagan perfection.
All
occurs as if the Neolithic 'mechanisms' started to function
exponentially. A tool producing the tool which overtakes it, a mass
of tool system inflates and overflows. An invention provokes an
increasingly bold invention. Increasingly enormous are following the
technological waves. Substitutes, from now on, of Faith, Hope and
Charity, 'Science', 'Progress' and 'Well being' for all.
In-depth,
very mainly, this embrace promised to such an amount of dialectical
fruitfulness is that between the same
one
and the other
one.
The radical Judeo-Christian innovation poses the other
one with an ontological, logical, axiological and genetic priority on
the same
one.
The
same
pagan one being thus radically provoked
towards its own overflowing.
A lot of people would
like to see in the Christian impact only a sterile contradiction,
even a harmful one. They do not see that Christian dynamics is not
just an ingredient you can add or remove. Christian dynamics is the
absolute antithesis.
That is the dynamics of 'no' whose irruption questions radically
every dimension of humanity.
With the promise of an infinite dialectical
creation.
The massive
and 'natural' coherence of the pagan thesis tends to be posed as a
logical and rational absolute. This natural totalitarian temptation
refuses any anti-position, any antithesis, coming from the 'other' of
itself. If pushed, It accepts the antithesis coming out of its own
bosom and nourished of its own milk, an antithesis finally
assimilable and digestible by its own body. Then it gets easy to
relegate the Christian 'Other' one in the obscure zones of 'religion'
and even of irrationality, as not-relevant in the strictly
philosophical space.
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