The trinity in an anthropotechnical perspective
26
May
The whole philosophy of Sloterdijk must be preceded by
a good reading of Heidegger, trying to simplify what is per se impossible, we explain the category “without-in” that will be used a lot in his speech on the Trinitarian relationship, from where the “imbricated cosubjectivity of the God-soul dyad” (Sloterdijk, p. 490), where“ theological surrealism hides, as we will show, the first realism of the spheres ”(idem).
Sloterdijk does not use epigraphs just to decorate the text, in chapter 8 “Closer to me than myself: theological propedeutics for the theory of the common interior”, in the epigraph he explains: “… it means ´be-em´ [In-sein] ?… Being-in … means an ontological constitution of existence (Dasein)” citing § 12 of Heidegger’s Being and Time.
It clarifies in the other quote in the epigraph that “perhaps Em is the envisioned kingdom of all life (of all morals) of God”, quoting Robert Musil in his book “The man without qualities”, which he is today.
Before going into the question of the trinity, he explains that human love “does not exist at all before it is produced” … “in the perspective of individualistic modernity – two loneliness that are uprooted by the encounter” (p. 491), and will return to incident of paradise lost asking if it was not “a painful gap of strangeness?” (idem).
It was Augustine, he explains in the “Confessions” that he took “the dialectic of recognition from ignorance” (p. 492), in his “cryptic masterpiece” De trinitate (in particular books VIII and XIV) “that deal with accessibility of God through the traces left inside the Soul ”(p. 493), and although it traces its contradictions with the theological discourse, he affirms“ it can be considered as the great logic of the intimacy of western theology ”(idem).
The long analysis that goes from page 494 to 524 in which he penetrates the contradictions of the religious discourse, passing through biblical citations, Nicolau de Cusa, Duke João da Baviera, a learned and unauthorized Cardinal in the literature of the Christian tradition, reaches a final verdict, this important yes, which is how Platonic dualism caused “side effects… in doctrines of this type [which] also break the sense of being-in” (p. 524).
Illustrated with the painting by Juan Carrero de Miranda “The foundation of the Order of the Trinity” (oil of 1666), the author proceeds to make the “topographic distribution of the Three in the One”, highlighting in the table the “classic quaternity covers the Trinity and the Universe ”(we highlight it with a small red circle), it would be good if you did it.
Within his spherology, Sloterdijk explains that “echoes characteristic of the philosophy of nature, even though it has been a long time, the cohabitation of spiritual entities”, so we are closer to other “animist” worldviews than we imagine, in a dualistic theology.
Analyzing the discourse of Pseudo-Dionísio Aeropagita, he clarifies that “the pathos of the difference of differences within the One was already known to Neoplatonism, and the“ mutual justification of the principles of the people of the Trinity ”(p. 130) will benefit from it.
He is well aware of the pericoresis of Cappadocian priests (St. Gregory of Nissa, St. Basil and St. Gergorius of Nazianzeno) (p. 540-541), in addition to Augustine used abundantly, he also cites João Damasceno (p. 538, 544-546) and quotes Tomás de Aquino.
SLOTERDIJK, P. (2016). Esferas I: Bolhas, trad. José Oscar de Almeida Marques, Brazil, São Paulo: Estação Liberdade.
