Gaping of meaning

Thought is above neurons and synapses. It emerges between. The word speaks in the interstices of the language. Meaning comes when you tear the textures. Meaning escapes from the text. It peaks in the open. It emerges as ellipse, metaphor, allegory…

Sense emerges in gaping. The more the sense is gaping the more it embraces a vast domain. The extreme sense is extreme gaping. The absence of God gives evidence of that.

The essential concepts of our condition can be divided into two classes according to whether they are `closed' or `open'. The first ones enable us to become `masters and owners'. They tend towards a minimum of sense and a maximum of power. The second ones deliver us end expose us into an infinite gaping. They tend towards a maximum of sense and leave us with a minimum of power. The existential sense of the human being is sought through concepts of extreme gaping like God, the being, eternity, existence, death, love, freedom, evil… It is impossible to circumvent them. One cannot properly include (cum-prehendere: to seize together). or understand them.

The extreme lability of the existential sense, its gaping, its `weakness', is shouting the `force' of another kind. It is not in continuity but in rupture. Through uncertainty and risk... It is where the authentic human reality is decided.

Sense speaks out in a gaping between the words, between the lines… The living word is said through the fault of compactness. It is said in the destruction of structures. It is said in opening enclosures. It is said through questions. It speaks out the other one. His speaking produces a presence through its absence.

To speak is to express meaning through signs. What is a sign? It is primarily a something open to its other dimension, a symbol in the largest meaning of this word. The sign is nothing by itself, in its enclosure. It is only in its intention of meaning. It is in its openness, second in command of the other reality, speaking in its absence.

Speaking is translating significances intentionally by articulating possible signifiers through space and time mediations. Man is the demiurge of the significances. He is not however the absolute creator. And he cannot become absolutely their ‘master and owner'. Beyond meanings he has in his control there are other ones transcending him. The matrix of the specific human being, the word, far from being able to be locked up in schizophrenic enclosure, is only fertile thanks to the breath which comes to him from elsewhere.



We speak into gaping. We would not speak if we were full. We exist in the distance. We would not speak if we could not `take off'. We would not speak if we were only what we are.

The animal is too full with animal richness to be able to speak. Only the gaping chasm in us founds the possibility of the logos. That begins with the capacity to question, i.e. the formidable capacity to break the compactness of a world so as to make emerge the wonder of meaning. With the smallest `why’ looms up the congenital miracle of the living word. For the animal it is radically impossible, but the little child does it automatically.

It is in the hollow of the being that the question emerges. It is in the gaping of the answers that the questioning rebounds. It is in the infinite division of the questions that the dialog is established. We are capable of communicating infinitely in the word because we are ad infinitum open.

No significance can be born without crack. Meaning emerges in the middle of what is given by nature. Thus the symbols (sumbolon, sumballein, to put together). Two dispersed halves of a broken shard which, put together, correspond each with the other and so become a sign of recognition. Rupture, dispersion and meeting. Outdistance and gathering. Difference and meeting in the identity. The symbol is initially a `something' taken from the nature. It can be any `object' or even any part of an object. Every thing in the nature has `vocation' to become symbol. But you have to break it. The object becomes `useless' as object, it is just good to be thrown away. But it is at this point it becomes interesting for man! Isn't this a strange behaviour?  You will never find such one in nature. Value is given to a broken object. But this value is elsewhere. It is new. It is different. Precisely in this difference is given the significance. This fundamental opening opens the possibility of the symbolic system.

In the rupture of what is given by nature something different becomes possible. You have to break a stone so it becomes a tool, maybe a primitive one. At the same time, it can become any tool and any tool of tools ad infinitum. An infinite possible! What did mankind not do with the stone since its first bursting?

Man alone is capable of this rupture. When you find such specific a bursting in nature you have a sure sign of the presence of humans. Man is able to perceive this stone, or this branch of tree, or anything else, at the same time in the difference of ‘what it is’ and ‘what it could be’. Man opens the difference and gives body to the difference. He delivers this difference to the manual or intellectual articulation.

Any object, any phenomenon, any gesture, can become sign. It reaches the significance by losing its unequivocal meaning of simply being what it is. Here is precisely the gaping that opens the human possibility of creating new bonds ad infinitum. This creation is not of new materiality but of new connections in the middle of the materiality. From now on the bond between signifier and signified is not anymore of necessity but of freedom. From now on the infinite way of the creation of signs and of signs of signs is open. In the middle of nature looms up an absolutely new world, the world of culture.



To speak is to cross the symbolic field infinitely. The animal cannot speak because the sign remains prisoner of the thing, of the situation, of the bonds… On the contrary, man speaks thanks to the released sign, in the exodus out of a world buckled in his compactness.

The human being is unable to live without meaning. However the sense does not come from nothing. Any sense is always given starting from a larger and more fundamental  including sense. Already the simple possibility of saying: “it’s absurd” presupposes something like this including possibility of sense. Finally, as a last resort, there must be something like a sense of the sense. A “why” of “why”. Any answer can only be absolute insofar it is supported by an including absolute. When can we be sure that our human answers, even the “scientific” ones, are of this kind? The temptation is always great to consider our epistemological and pragmatic horizon as absolute and impossible to circumvent.


 

 

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