The
paternal heritage without the Father
The
son of the pagan mother claims for himself the paternal heritage. Man
revealed divine by grace wants to become god without his Father.
Revealed divine through the Judeo-Christian experience, he wants to
continue this experience just for himself without God. The
Judeo-Christian disproportion, playing until there vertically, breaks
the 'moderation' of the Alliance and, loaded with a dynamics coming
from the Other one, takes itself back in autonomy and explodes
horizontally. Then starts the great schizoid adventure which buckles
the divine possibility of man on itself and deploys it,
anthropocentric, in an immense cave of Utopia.
That
emerges, quasi imperceptibly, around the year 1100 AD. It begins with
an 'innocent' sin against the Logos, who, then, cannot be any more
simply that one of the Greeks. The nominalist temptation begins by
whispering this simple question: when you speak, when you think, is
he necessary that there be a guarantor other than yourself to ensure
the fundamental consistency of your word and your thought? This
whispered doubt will be made clamour, amplified by the thousand
echoes of the cave. Five centuries later, from this doubt will proceed
the assertion - 'I think thus I am' - founder of our more recent
modernity.
Bucklingt the loop of man on himself, we
constituted ourselves an empire of humanity. In autonomy and in an
autogenous way. Without the Other one. With our lengths, with our
widths, with our heights, with our depths. Something like a cave -
yes, already the impertinent relevance of Plato! - a cave
with infinite claims, but nevertheless a cave. There we opened a
world of simply phenomenal possibilities. The infinity of these
possibilities could give us giddiness enough to stun us face to the
crucial questions. Then we were searching our authentic humanity only
in the vast set of these possibilities, in the extension of our field
of being and of action, in our 'presence' in the world and in our
influence on him, on the others, on history.
We
scientifically dislocated the density of the being to get an
expansion of elements we could articulate indefinitely, in our own
way. So we became masters of constructive possibilities. And, indeed,
we started to build, to build in all the meanings of the word and in
all the fields, with frenzy. At the point of confusing the sense with
this constructive possibility, we lost the soul. Because the
soul is not built and that construction oppresses it.
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