Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

If a divine being were born from a human mother, just as a philosophical (and not theological) hypothesis, what should be the substrate of its nourishment and what relationship should it have with its mother?

The chapter Matrix in Gremio (on his mother’s lap) by the non-Christian philosopher (religion for him is just a culture)

for him is just a culture) responded using a text by Lotario di Segni (1160-1216) who would become Pope Innocent III), that the interruption of Mary’s menstruation during the pregnancy of the divine child caused him to eat differently.

The text by Innocent III analyzed by Sloterdijk, De miseria humanitae conditionis, states: “there is no doubt that Jesus, even in grêmio (meaning in his mother’s womb) must have been provided with a different dietary plan” (Sloterdijk, 2016, p. 55). (Sloterdijk, 2016, p. 557), and also re-reads Question 31 of Thomas Aquinas’ Summa Theologica, where this noogenesis also implies the connection of two hearts, we have already extensively analyzed Byung-Chull Han’s book on Heidegger: “Heidegger’s heart: on the concept of affective tonality in Martin Heidegger”.

The ontological analysis that starts from a vision of the heart, in the sense of affective tonality given by Byung-Chull Han, gives a different and humanized perspective not only to the philosophical condition, but also to theological analysis.

Most of the biblical and historical analyses of the question of Mary do not start from this theological principle; the hermeneutic is only fixed on the problem of the text and its theological interpretations and translations, In other words, there is no affection, no love.

Without understanding this relationship of love and affection that exists between Mary and her divine baby, any analysis, even if it has deep Marian relations, will be superficial, without considering her condition as mother and her relationship from conception with the divine baby is flawed and cold.

Mary was a mother, and it is clear that all the mystery that she kept in her sacred womb cannot be thought of either in terms of her condition as a mother – she is a true mother – or in terms of her divine condition, her “guild” (womb) is enveloped in a divine and mysterious aura, which is revealed in her adult life.

Any reductionism of this condition, based solely on analytical speculation, steals the scene and the profound mystery of this divine/human condition in the relationship with the baby (in the photo, a sculpture in the Cluny museum in Paris, dating from the 14th century).

SLOTERDIJK, P. (2016) Esferas I: bolhas. Brail, São Paulo: Estação Liberdade.