Acabamentos

" (...) Agamben comments: 'Saturday- messianic time- is not another day, homogeneous to other; rather, it is that innermost disjointedness within time through which one may by a hairsbreadth- grasp time and accomplish it'. Insofar as the messianic can be represented by an adjacent day or number, which is not the last ( that would be apocalyptic) but the penultimate, not the seventh day as the day of rest but the sixth ( the difference between the Christian and the Jewish Sabbath), and insofar as this space of difference in the count could be said to mark the messianic, then it seems that such a space of subtraction from the count is the latent messianic element in Badiou's work. More than subtraction in the sense of loss, it seems that Badiou uses this term to signal a difference of one, or a relation of the penultimate, as opposed to an exclusive recognition of only the last and most visible term".

Eleanor Kaufman

ps: olha, a filosofia contemporânea- sobretudo francesa pós-estruturalista, mas não só- é: Fenomenologia do Espírito de Hegel e rabinismo (s).

" Whoever understands what Scholem presents in the eight chapter of Major trends in Jewish mysticism can penetrate more deeply into Paul's messianic logic than by reading the entire exegetical literature. (...) This messianic logic touchs on several dynamics at once: it recognizes the motor force of actes of transgression or apostasy; it 'tarries with the negative' in that the perception it affords is accessible only through limit conditions such as death, illness, or despair; and it seeks to maintain a barely perceptible register of slight difference so that two things that might appear to be the same are recognized as distinct".

Jacob Taubes, The political theology of Paul.

http://www.cismor.jp/en/publication/jismor/documents/r002000040002.pdf

Profetas do negativo

"Ta puissance Redoutable
domine les Anges esplendides, êtres de glace et de flammes, qui s'assemblent en saintes processions par milliers et par myriades, les vastes plaines du ciel, l'étendue du firmament, l´épaisseur des ténèbres, les altitudes majestueuses des régions éthérées, les sphères enflammées, les vagues de la mer, les cimes altières, les infinies immensités,

Et pourtant, Tu mendies la louange des hommes de chair et sang, de souffle et de néant, herbe desséchée, ombre fugitive, fleur qui se fane, aux actes moisis, aux colères insatiables, séparés de la vérité, vides de droiture, et que l'on apelle: rien. ( grifo meu)

Et c'est cela ta Louange!"

Lamentações, Jeremias, xxxiii.

"Un thème en majeur s'appuie sur un foisonnement rare d'expressions de la joie, de l'allégresse, de la jubilation, (...), de la rédemption , de l'épanouissement. (...) Mais cette haute et somptueuse richesse de l'accomplissement est tissée (...) dans un thème en migneur , aussi diversifié dans son âpreté que l'autre dans son jaillissement: larmes, pleurs; (...) cortège de l'aveugle, du boiteux, de l'épuisé; deuil, tombeau. (...) Le thème de la tristesse ne se renverse pas en celui de la joie; il le soutient, l'informe. Aucune larme n'est tarie, aucune souffrance n'est éteinte (...); mais dans le reflet de chaque larme, un pouvoir d'activité; dans chaque souffrance, une leçon(...). Il ya a, dans chaque tombe, un éveil. Polarité que éclaire toutes les autres, et qui se projette une derniére fois dans les interférences du verset 24: saitiété de l'âme fatiguée; plénitude de l'âme vide".

André Neher, Jeremias.

"If a man had ever before the eyes of his mind the remembrance of death and of the final eternal judgment, and of the pains and torments of the lost souls, certain it is that he would never have a will to sin or to offend God. And if it were possible for a man to have lived from the beginning of the world until now, and in all that time to have endured every kind of adversity, tribulation, grief, sorrow and affliction, and so to die, and then his soul go to receive the eternal bliss of heaven, what harm would he have received from all the evil which he had endured during all that time past?

Again, if for the same space of time a man had enjoyed every king of earthly pleasure and consolation, and then, when he came to die, his soul were to fall into the eternal torments of hell, what would all the good things profit him which he had enjoyed in the time past?"

Fioretti São Francisco, Sobre a Morte, Fra Ugolino da Santa Maria

"The Hassidim tell a story about the world to come ( messianic world) that says everything there will be just as it is here. Just as our room is now, so it will be in the world to come; where our baby sleeps now, there too it will sleep in the other world. And the clothes we wear in this world, those too we will wear there. Everything will be as it is now, just a little diferent".

Walter Benjamin.

"(...) Rather than insisting on the separation between the Christian and the Jew, Agamben tries to show that Pauls does not merely divide Jew from Not-Jew but also make others divisions, such as that between spirit and flesh. What ensues in this fashion is a whole series of divisions such that there is always a remainder, always something that is no clearly divisible into one category or another. Agamben links this notion of the remainder to the way Christ's coming renders the old law inoperative. Indeed, this insistence on the positive side of inoperative is not simply death, but a force of suspension of life that might be said to enhance life by the very proximity it opens to the space of the negative. This force os suspension might be translated, to evoke a phenomenological resister that is not exactly Agamben's, as a structure of perception that is able to look unflinchingly upon seemingly negative states- death, stuckness, immobility, inertia- and take away from this encounter a potential for transformation. At issue is thus not simply the negative or death, nor is it the liminal space between life and death, but it is the perceptual encounter with that negative space from another space that is distinct from it".

Eleanor Kaufman, The Saturday of Messianic time.

Fundamental , em uma época narcisista e consumista- niilista?- como a nossa, reler estes autores messiânicos, entre os quais se incluem os profetas; avatares de uma experiência radical do negativo como necessária condição para o salto messiânico ( pequena diferença, como citada por Benjamin a propósito da anedota contada por Ernst Bloch): uma diferença hermenêutica, não substancial.

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