marți, 30 august 2011

What does come out from our flesh?



What does come out from our flesh? It is not a futile question, because the existence altogether cannot be conceived as existence, if it is not able to come out from what is in lack of existence. A sense of existence can be acquired by knowing how does it come out from inexistence. Accordingly, a sense of flesh can be obtained by investigating it in the same manner.

The most common experience says that only residual matter comes out from flesh. The ancient medicine takes even the creative matter of sperm as being a residual matter, too. We may grant such belief for the fact that the birth of the son is the death of the father, as Hegel claimed.

And glossing to Hegel’s claim, we may further look for the residual matter that comes out from the flesh as a kind of demystifying the appearance of the unlimited possibilities of extension that is always induced by the movement of human body. Moreover, since no one would say that a human body moves from a place to another, but the whole person, such extension pertains to human beings themselves. As long as an individual moves himself through spaces or according to his organic pulsation of life, he never seems to have a terminus point, being always in a continuous expansion. Even if he is standing in one definite place, the movement of his life attracts the things and persons that subsist around him. For instance, the deathbed ceases to be a simple bed.

The action and the language are two manner of avoiding an expansion that is in fact above our control. If one acts, then he is assured that he imposes himself over the things of the world. Nonetheless, the language who ever hasty extends our possibilities of understanding gives us the illusion we even possess any thing or person we want.

Meanwhile, the residual matters pouring from the flesh are common signs of the limits of our existence, as the son means the death of his father. The bloodshed imputed to Cain can be counted for as an imputation of revealing the finitude of human life in the most salient way, namely, as the pouring of blood from our body. We can recall Homer’s words that the soul itself comes out from the man through the blood that pours from wounded flesh.

However, a long Christian tradition perseverated in speaking about the desires of the flesh. They are supposed to come out from the flesh, the Greek sarx by St. Paul, as different from both the body and the soul. The habitual practice of language to take the things in possession reverses the common experience of what comes out from the flesh as another way of conquering the reality, for this time by acquiring the objects of desire.

It is ignored the residual matter that comes out from the flesh and its natural tenderness, which can be felt by the simple sense of touching. Nonetheless, the Christian use of the word ‘flesh’ does not take into account its own doctrine of the personal responsibility for any so called bodily desires.

Therefore, the desire should be separated from the flesh in order to observe its tender presence accompanying the conquering movement of our language and of our purposed actions.