Matris in gremio, blood relationship and aorgic
10
Jun
To understand Sloterdijk’s digression 10, it is necessary to understand its 
relationship with the tragedy, and a text that is certainly known to the philosopher is Hörderlin’s interpretation of the Greek tragedy Oedipus King of Sophocles, where he uses the aorgic term for the search for Epic to know who it is, the more it seeks the less conscious consciousness it becomes towards tragedy.
The tragedy is that father Laio, had heard from the oracle at Delphi, that his son would kill him and marry his mother Jocasta, the king hands him over to a poor shepherd to kill him, but the shepherd raises him and then he goes stop at the hands of Polybius, king of Corinth who raised him as a son, but the tragedy is fulfilled and then Oedipus kills King Laius who was his real father and marries Jocasta when he becomes aware of the blind truth, the tragedy has more details, here it is only to understand the aorgic.
However, Sloterdijk reverses this story and resumes Christian Mariology, in his tour 10 Matris in gremio (mother’s lap or lap), where after analyzing the text De humanitae conditionis in miseria by Lotário de Segni (1160-1216) that would later become if Pope Innocence III, who says that the liquid that would feed the child is the same as the menstruation that would be interrupted with pregnancy.
Sloterdijk, even though he does not believe that there are religions (so he does not have this question), will say “there is no doubt that Jesus, even in gremio, must have been provided with a different diet plan” (Sloterdijk, 2016, p. 557), and will use Question 31 from the third book of the Summa Teologica de Aquinas.
Aquinas’ argument is that “not even a better blood would have been enough to generate the body of Christ, because, by mixing with human semen, it becomes generally impure” (idem), and “… the communion of Jesus with on the contrary, the mother should be realized through blood that deserves to be classified as particularly chaste and pure ”, and quotes Tomás:
“… Because, by the action of the Holy Spirit, this blood is collected from the Virgin’s lap and formed into a fetus. That is why it is said that the body of Christ was formed by the most chaste and pure blood of the virgin.” (Aquino, Suma Theológica III, 31, 5, 3, SP: Loyola, 2001-2002).
Before Tomas de Aquinas, John Damasceno, who has already spoken of the Trinitarian pericoresis, will take this blood relationship between Maria and her fetus to the extreme, quoted by Sloterdijk: “Given that pericoresis always implies the primacy of the relationship over the outside place or precisely because the relationship itself founds the place where those who interpenetrate were found, Mary’s body cannot be buried after death in a usual way ”(SLOTERDIJK, 2016, p. 558).
And so the idea was born that Mary was taken to heaven, but it is also the birth 11 centuries before being accepted, the dogma of her Immaculate Conception (which by popular use became Conceição), thus “it is the very matrix of God who miraculously offered the sculptor the material of his sculpture, and to God the material to become a man… ” (Damasceno apud Sloterdijk, 2016, p. 558), which thus pre-announces the aorgic action of Mary with Jesus and God-Father, as a pericoresis in extremis (in the photo, also used by Sloterdijk, Virgin with Overture, late 14th century, Cluny Museum in Paris).
SLOTERDIJK, P. (2014) Bubbles: Spheres Volume I: Microspherology. UK: Semiotext(e).
