Category: Work in progress

Antigone, rebellious and intimate (6/7. The vocation)

Published on by Emmanuel L. Di Rossetti Leave a comment

 

What stories about identity! The word does not appear neither in the Greek epic nor in the tragedy. The identity at the time of Antigone is leaning on the line and belonging to a city. Identity was soaked from rooting. The family and the city brought together under a virtual standard the entirety of what the other should know about oneself during a first meeting. During Antiquity, no one proclaimed their identity or promulgated it, and no one decided on its identity. It was not a question of putting a costume. Men were in their identity. The identity was akin to a charge, we had to be worthy of it. She ruled being and becoming. Modern era has made an issue, because it has transformed the identity to have, a sort of achievement which can be disputed or departing. In its modern fantasy to believe that you can choose everything all the time, the modern era replaced with a relentless method being by having it. Yet this logic, this ideology has its limits: certain things cannot be acquired, among them: otherness. Living your identity, being what you are, living in your name , allowing intimacy and therefore the knowledge and deepening of your being, these are the sine qua non conditions of one meeting with the other. The first difference between Creon and Antigone is at this specific location, the terrain on which the fight is built, Antigone preserves anchored in it this gift of the ancients, of the gods, this rooting which defines the authority to which it is leaning for Take up to this man, his parent, the king, who marries the will to power and finds himself blinded by her until he only heard her own voice, his echo. Read the rest of "Antigone, rebellious and intimate (6/7. Vocation)" →

Relativism is the horse dealer!

Published on by Emmanuel L. Di Rossetti Leave a comment

Relativism proves to be a sweet companion. Relativism is the horse dealer of the Abbé Donissan. You can travel with him. He is not boring, he stays in his place and shows unfailing empathy. However, he does not know compassion. Is it a problem ? Rather an advantage, he does not contradict, he agrees with me. With precision, he anticipates my agreement, sometimes he even conceives it before I have thought about it. Relativism gives the impression of dominating all certainties and has thus become the religion of the time, it is an emanation of the Republic which is itself an emanation of the Monarchy. Relativism is therefore a natural child of secularism, for this reason — it is its duty! — he keeps almost all religions on guard, a little less those who can blackmail him, with force those who would like to reconnect with a lost past. Relativism does not come to help, it is satisfied with its role of witness; he acts and acquiesces, he is a technician, an administrator, a statistician. He is not docile, he does not feel the need. He is not humble even if he sometimes manages to pass himself off as humility, but unlike the latter, relativism does not require questioning. It is certainly comforting, based on egotism and immediate satisfaction. When humility pushes to confess one's faults, relativism finds an excuse for all infractions by claiming the rule of double standards which, as its name suggests, can serve the goat and the cabbage. Where humility is an apprenticeship in the law to gain access to the spirit, the horse dealer proposes to forget law and spirit in order to live . To live with fullness or to live a kind of fullness. Relativism thus provokes death, slowly and gently, because it will erase even the presence of ideas in us, it will dehumanize us with absolute certainty. And we will agree with him. We will become robots. We will agree with him because he offers us immediate comfort, the one we well deserve, that of the impression, the one where the impression conceals the image that Narcissus fell in love with while looking at it, forgetting himself, without knowing himself, hypnotized until the death of himself. The death that befalls us.

Become yourself...

Posted on by Emmanuel L. Di Rossetti Leave a comment

Isn't becoming oneself always becoming another one? What can become the one who does not walk towards the one he is? We must constantly fill the chasm between the one we are and the one we believe to be. What can the one who does not know who he is? A wreck, an eternal drift, a failing? This one can sink into all forms of submission, in particular the will to power; There is nothing that can temper it, caress or control it. It is a question here of having the same requirement as in writing: to add as closely as possible, as close as possible, the style and the subject. Succeed in being one to be one. Operate and accomplish metamorphosis to get out of yourself, to be yourself. Unlike what is often said or believed these days, the perpetual meeting with the other also called interbreeding or creolity or the next fashion in fashion is only a subterfuge, a hysterical zapping, a means of seeing, entering and camouflaging this vision under ungrateful, anemic and amnesic makeup. Here continues to be agitated proper (which, as often, is an ally of the most devious liberalism) concerned with creating new needs and constantly renewing them to always create an unprecedented and endless dissatisfaction and oblige the eternal and exhausting quest for the Ghost of Self.

The quest for identity

Published on by Emmanuel L. Di Rossetti Leave a comment

In its mad quest to make people believe that we can choose everything all the time, the modern era has methodically replaced being with having. Yet this logic, this ideology has its limits: some things cannot be acquired, among them: otherness. Living one's identity, being what one is, inhabiting one's name , allowing intimacy and therefore knowledge and deepening of one's being, these are the conditions for an encounter with the other. The first difference between Creon and Antigone is located in this precise place, the ground on which the fight is built, Antigone preserves anchored in her this gift of the elders, of the gods, this rootedness which defines the authority to which she leans for stand up to this man, his relative, the king, who espouses the will to power and finds himself blinded by it to the point of hearing only his own voice, its echo.

Based on the values

Published on by Emmanuel L. Di Rossetti Leave a comment

Authority has lost its letters of nobility along with humility. Authority has become synonymous with implacable order, reckless force, tyranny. What an inversion of values! While authority according to Antigone prevented tyranny! The modern age has this impression of authority because it has been trampled on by men who have used it; while serving authority. But has authority been damaged by these disastrous experiences? A value cannot be damaged by a man. Fidelity unfolds above Saint Peter without his being able to do so. Loyalty unfolds above betrayal because it encompasses it. Loyalty asserts itself in betrayal. Betrayal carries with it no meaning except its own satisfaction. Any value also speaks of indecision and uncertainty within man. All value is a guardian and a shelter. No need to choose, value adapts to our weakness since it precedes our uncertainties. The modern world confuses authority and power by making them bear the same wounds and the same pains. God had to be taken out of everything. Neither the ancients nor the contemporary would understand, but that didn't matter, they counted for nothing now. If ever God did not leave, he would have to be killed. The 20th century wanted to be the time of the death of God. He will have killed only the death of his idea. Above all, he will have created a new anthropology based on suicide.

Antigone, rebellious and intimate (1/7. The family)

Published on by Emmanuel L. Di Rossetti Leave a comment

antigone-900x599

1st part: the family

From the first reading of Antigone, an ambiguity settles in the mind of the reader. Does Antigone embody action or reaction? What moves Antigone? The reaction never exists by itself whereas the action needs no one, it legitimizes itself in the act. Action always inaugurates something. Contrary to what is often said or believed, Antigone does not wait for Creon to be Antigone. Like Electra for revenge, Nausicaa for hospitality, Penelope for fidelity, Antigone embodies duty. It is action, because it serves: it is accomplished in duty. It is accomplished in servitude (are we pretending to forget that servitude means “to be a slave”?). Contrary to what is often said or believed, Antigone is never an individual. She never stands alone. If the law of Creon pushes it to action, and if this one can seem a reaction, it is only on the surface, by simple chronology.

Read the rest of "Antigone, rebellious and intimate (1/7. The family)" →

Hannah Arendt on human life

Published on by Emmanuel L. Di Rossetti Leave a comment

Modern theories whose raison d'être is to blur the nature of man and thus give him a superabundant belief in his person maintain this permanent blurring. This permanent jamming uses the thought of Simone de Beauvoir on human life. Permanent scrambling, uprooting, infantilization… Man must be told that he is strong in order to weaken him, push him to succumb to all his desires in order to enslave him. Uproot him to allow him to believe himself sole master of his destiny. Vanity and pride will do the rest of the work.

"It is only to the extent that he thinks (...), that he is a" he "and a" someone ", that man can, in the full reality of his concrete being, live in this breach of time between the past and the future. »*

* Hannah Arendt, The Crisis of Culture .

Unamuno on human life

Published on by Emmanuel L. Di Rossetti Leave a comment

“I don't want to die, no I don't want to, nor want to want to; I want to live always, always; and to live me, this poor me, that I am and I feel myself to be today and here, and this is why the problem of the duration of my soul, of my own, tortures me. »*

The strength of Unamuno's assertion is that it expresses the desire for human life beyond the slightest thought of pleasure. We are here in the presence of a quote that asserts itself as a challenge to the modern world when the theory of action as meaning can be used by all modern ideologies.

*The Tragic Feeling of Life.

Simone de Beauvoir on human life

Published on by Emmanuel L. Di Rossetti Leave a comment

“To declare that life is absurd is to say that it will never have meaning. To say that it is ambiguous is to decide that its meaning is never fixed, that it must always be won.*”

Tremendous declaration of impotence draped in an expression of the will to power or how envy must regulate, rule life. This sentence is of course a revolutionary manifesto. Simone de Beauvoir defines the class struggle and all the actions of the left since the French Revolution: envy as an act of faith. Envy is always the daughter of immanence. Simone de Beauvoir tells us: “God is dead, let us now know that we are masters of our lives and that they are fulfilled in action. By acting in this way Simone de Beauvoir ignores religion but also ancient philosophy, she affirms that permanent struggle is the only way. This permanent struggle is maintained by envy; envy has this unstoppable force, it feeds on its defeats as well as its victories. It is the evil force par excellence. She faces life.

Simone de Beauvoir's philosophy of life is adulescent, as Tony Anatrella would say, and in fact it is a negation of life because it denies its quality and its thickness in order to resolve it into a permanent and pathetic struggle.

We also see the form of modernism. This action immediately becomes a negation of the inner life. Or rather it wants to be a replacement for the inner life because it is common to hear, by a spectacular reversal of meaning, that action is the inner life of the militant. We also understand that this declaration in no way wishes to find a solution, appeasement would be its end. She only delights in noise and violence.

*An Ethics of Ambiguity.