Immunological spaces e the Creation
04
Jan
Sloterdijk from page 29 to 51 will give a detailed account of his interpretation of the biblical Genesis until the sixth day of creation, beginning with a situation of St. Augustine, which curiously
gives him the definition of immunology:
They are not vessels full of you that make you
Firm and stable; Because, if they break, nor for
This you will shed, and even when you shed
Upon us you do not remain on the ground, but gather us together.
Op. Cit. St. Augustine, Confessions, I, iii
It will pass on page 31 by the equally important passage which is “an event which, in the account of Genesis, appears in two versions: one in the final act of the work of the six days, which does not, however, mention the scene of the insufflation, and again as First act of all subsequent creation, only now expressly emphasizing creation through the breath and with the characteristic distinction between the modeling of clay in the first step and the blow in the second. “(Sloterdijk, 2016, p. 32)
And after citing again the biblical text of genesis: “… breathed into his nostrils a breath of life and man became a living” (page 33) gives his Adamic vision: “Adam would remain a curious clay artifact; It would be no more than an arbitrary installation on the unprotected land “(idem).
After long passages with curious biblical interpretations, such as the one that speaks on page 50 of vocation, with an inspiration, a term that is equally important in the text, which states that: “animated or sorrowed by memories and regressions misgteriosas, they keep under their care Submerged images of a protohistorical inspirational community, that of the double soul on the sixth day of Creation. ”
He inaugurates a new part of the introduction that will define his “spherology”: “every history is the history of animated relations”.
One of the most inspiring images of this excerpt is the life-size clay figures in the tomb of China’s first emperor Quin (259-210 BC), but I took another Picture.
