Gaping deepness

A full infinite world would fill up all the space and would not leave its chance to anything else. The possibility of innovation and creation is only given through vacuums. Essential things occur where there is nothing and where they emerge in gaping like the beauty of the Parthenon or the eyes of a face… To speak means provoking a presence through an absence. The word can only speak in the fault of his compactness. The essentials emerge between the words. A text speaks between the lines… Man is the living one who exists in the exodus through his gaping. On the way towards the Other one. Thus, before the constituted values of the new world of man, there must be a constituent gaping, dialectically constituent, of this new creation.

The human being, the authentic human being, is elsewhere, further, deeper than the easy surfaces in which we are unceasingly likely to confine him. The order of the `same' does not exhaust, and by far, the totality. The human being is open on an order which is not that of the daily mundane obviousness. Here others `values' are in circulation: not being, not having, not shining. This order of gaping depth is not immediately accessible. To find yourself at home with it you need something like a 'preliminary conversion'. Then, behind a 'infinite vacuum', you will apprehend, quasi negatively, an infinite plenitude.

Man is the only animal who knows he will die, the only naked animal unable to be fully at ease with life! Man has to go out of his animal reality, in infinite exodus through the gaping of his being.

Man is a being in exodus. By the way he opens ad infinitum the large space of the difference. He is a differential animal deepening an infinite chasm in the plenitude of nature and unceasingly provoked to fill this depth while continuously digging new bottomless pits. Man is a being in exodus risking the ‘other’ dimension in the ceaseless negation of ‘same’. 
 

All that starts with Eros. The more richness and gaping, the larger becomes Eros. In the animal reign, lack is measured by means of a possible satiety. Here the world is sufficient for Eros. In the human realm, disproportion increases infinitely. Abundance overflows and gaping grows hollow. There is no possible coincidence between the world and the disproportion of Eros. What is simply given by nature remains insufficient for Eros. Human disproportion needs a new space, the opening of an ‘other’ order.

Man exists in continuity and in rupture with nature. Man differs from the remainder of animal beings in and through this rupture and this distance. All the physical and biological dynamics of the human reality will be taken up differently in this distance. Such a resumption will often play symbolically.
 

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