luni, 1 august 2011

The Eternal Return or ‘Benedictus qui Venit in Nomine Dominus’

If one is aware of the finitude of his life, his awareness does not count as an acquisition of knowledge.

Differently, someone who is aware of a certain scientific fact after he learned it is considered as a knower.

The difference seems to be caused by the lower quantity of information acquired at once with the recognition of our death.

However, the amplitude of the awareness of personal death may supply its scarce informational value.

A more important difference consists in the limitedness of moving the thought forward after obtaining such awareness of death. Without the implications of death exposed by some existentialist philosophers, the death cannot be transformed in an extensive field of reflection. As medieval spirituality used to do, it is sufficient to look to the bodily signs of death, or to prey near the human bones.

The awareness of death is a thought drove to the end of life and becomes itself an ended thought. The life of thought could be saved only by preventing it from a long attending of death or any other dead matters.

Notice that Nietzsche’s Zarathustra expels and curses those who preach death - ‘everywhere sounds the voice of those who preach death’- and speaks about an eternal return: ‘must we not return eternally?’.

The view of an eternal life is not the solution, because it is always conceived as an afterlife and, therefore, the ended life still occupies the first term of reflection; Zarathustra: Or ‘the eternal life’. It’s all the same to me…

For not be affected by the thought of dead matters one needs to ignore the current sense of motion from a place to another, since the point of departure is always expected to drive to a final point. The continuous or repetitive motion of the heart is to be preferred for apprehending a movement that is not directed to an end. Obviously, this sort of movement is proper to life.

Since the current sense of motion supposes a final term and our bodily heart has an end, we should embrace the repetitive motion by ignoring our natural habit of ever going to a specific destination. The efficiency of such assumed ignorance is proved by the general and habitual ignorance of death.

While ignorance is not suitable for a philosophical inquiry, it is recommended the illusion, which is still a means of knowledge as a form of imagination. Thus, it should be chosen either the illusion of having other nature than human – as the overman does -, either the illusion of coming from an indefinite point, as it is the case of claiming that one comes in the name of the Lord.