DIS-tinction
The spirit is the one which carries the
'no' in the middle of the natural 'yes'. The spirit
distinguishes. It distends natural
compactness. It deconstructs solid structures. It opens a void to make occur
through this distance
a new text, a new world.
Thought is primarily a
critical
act. It
starts by distinguishing, i.e. by refusing the limits and the enclosures.
“All was mixed
up, said Anaxagoras,
then came the
understanding which separated everything to put it in
order.” In the Book of Genesis,
there is the Spirit which planes over the hurly-burly… To distinguish. To
separate. To create. Creation
begins with separation. Construction begins with deconstruction.
Whereas the animal always
composes with nature man
disposes
of it.
The man has nature by a
control which implies a catch of distance compared to it. Thus, a
different dynamics makes irruption in nature, is
different from it, to take it again,
out of it, above it, in the other. This dynamics is the
thought.
Difference... We would
never speak if we were full. We would not speak if
we were only what we are. The animal
is too full with animality and itself to be able to speak. The indifference does
not speak. The word starts with the distance and the
difference. The
spirit is difference. He
deciphers other world half symbolic
system. The spirit relativizes. It
returns to the absolute what belongs to the
absolute.
The sudden appearance of
'no' within the unconditional 'yes' of nature represents a crack which goes
widening in a gigantic fault. The distance grows hollow between. Between
immediate and differed, between present and spent, present and future, the
desire and its execution, the same one and the other, appearing it and the
being, the presence and the absence, between what is and what must be… And in
this distance opens a new space and is established the possibility of a new
world. That of the culture. With the possibility of this not is given, new
nature, the possibility of the man not initially like substantive but like
active verb. Hominiser. To humanize. To open with the other and the étreindre.
To die in this pressure to emerge new. And to even buckle itself not on this
new. But still to open. To still face the other. And the other of the other.
Infinitely.
Thought is primarily a
critical
act. It starts by
distinguishing, i.e. by décompacter
the massive solidity of the world, i.e. by shouting “not” with indistinct confusion.
Why, whereas the bodies
are multiple and varied, whereas the experiments are indefinitely varied through
space and time, whereas the tastes and the desires take thousand turnings, yes,
why the `spirits', all the spirits, are in so great communion, even behind
superficial dissensions, with a constituent essence? From where can its
extraordinary possibilities come to our spirit? From where come to it the
fundamental dissatisfaction in front of what is not eternal and infinite? From
where come to it its fundamental need to always seek in front of itself? From
where do its surges of generosity come to him?
The materialist monism,
logically, can only refuse any suitable 'reality' to the spirit. When there is
only left one order of reality, namely the material order, which place could
remain for the spirit which is in radical contradiction with this kind of
monism? You cannot come close to the reality of the spirit except in a different
radical 'other' order.
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