Kenosis Vattimo between hermeneutics Kenosis and secularization in Vattimo
José Ignacio López Soria
"Vattimo Kenosis and secularization." In: Muñoz Gutiérrez, Carlos, Daniel M. Leiro and Victor S. Rivera. Ontology of the decline. Dialogues with Gianni Vattimo's nihilistic hermeneutics. Buenos Aires: Biblos, 2009. p. 337-353.
Kenosis and secularization are two concepts that Gianni Vattimo takes on the Western tradition (Judeo-Christian) to escape the violence of the ratio, the metaphysical and subsequent expressions, including contemporary technoscience have left installed in the world.
begin referring to the meaning attributed to these concepts. Then introduce some features of the reflection vattimiana that attract these concepts (and anticipated) as a way to take up an adventure intellectual understanding and thinking away from the foundation.
It is not my intention, of course, exhaustive account given here of the rich Italian philosopher thinking about it. I will just bring the topic to the presence, to "present" vattimiano way to continue their dialogue with him. As part of that dialogue end this "presentation" trying to answer the following question: How do you manage Vattimo for violence involving the Biblical concept of kenosis and the modern concept of secularism does not constitute an insurmountable obstacle in the Italian philosopher's path to escape the violence of metaphysics?
My reflections are based on a careful reading of much of the production Vattimo. I will leave this record, however, only those books which I mean literally.
Meaning of the terms
In Christian tradition, the concept of kenosis comes from the letter of Paul to the Philippians. In chapter 2, verses 6-8, Paul says that Christ, without ceasing to be God, emptied of their charges to become a man divine. The Greek and Latin in this respect are particularly expressive. In Greek, Dulu morfer ekenosen eauton Labon means exactly which Christ emptied himself to take the form of a servant, which is expressed in Latin as formamide exinanivit ipsum SEMET service recipient. This take the form of a servant or servant is then expressed as a humiliation (etapeinosen eauton, Greek, and Humiliavit SEMET ipsum, in Latin), became obedient unto death. Thanks to this humiliation, "continues Paul," God the Father exalts Christ, gives a name that is above every name and to which all men must kneel. That is, the kenosis, emptying, becomes plerosis, infilling or fullness, the humiliation in exaltation.
What the Pauline text says, without saying explicitly, is that in the case of Jesus Christ, is a co-belonging between emptying and infilling between humiliation and exaltation. But as can easily be seen, the text itself is built on the basis of the relationship (violent) master / slave, master / servant, which is precisely what Vattimo wants to escape. In the biblical text, the starting point is the plerosis, the fullness of the master or lord who, voluntarily, is reduced to serfdom, and precisely this volunteer lowered, kenosis, it leads back to the fullness by means of obedience , ie the "be good to die", as would the Hungarian novelist Zsigmond Moricz (Moritz, 1977).
secularization
The concept also provided from the Christian tradition. Secularize secular means doing what it was ecclesiastical, religious or authorize a religion so they can live outside the cloister, and reduce to a Catholic priest to the lay state with dispensation from his vows by the competent authority. The word secularism comes from "secular" and this one "saeculum" which in Latin means not only age but the world, worldly life and spirit of the world. Of secular must also be "secular", who lives in the century, in the world, unlike the "regular" lives cloistered in a convent and subject to a rule. Picking
concepts of the Christian tradition, which was just turning away, the modern project secularization means the process of demystification (of the metaphysical-religious images the world, values, norms and regulative ideas, the legitimization of knowledge and power, etc.), which runs parallel to the rationalization of both the fields of culture and of social subsystems and everyday life. Secularization in the modern language, thus amounts to profanizar, to return the sacred profane rationalizing. That
to express what the cloistered convent diverse and the dominance of the sacred is made to the concept of secularization is certainly not fortuitous. Max Weber, in his famous work The Protestant Ethic and the Spirit of Capitalism, deals precisely to show how the rationalization, yet crossed the religiosity of ascetic Protestantism was mutating into a rational system of secular life (secularism) which is the basis of the spirit of capitalism and, therefore, of the violence it entails.
We will think of this issue at the end of this writing, after accounting for the reflections vattimianas anticipating its commitment to concepts such as kenosis and secularization.
violence of metaphysics
Vattimo thinks that metaphysics considers the self as a stable structure that "... govern the future and gives meaning to the knowledge and standards of conduct ..." (Vattimo, 1992a, p. 64). It is thus the metaphysical horizon of universal claims to that comes through rigorous procedures. The universality of the claims of metaphysics leads to indifference to the contingent and perishable, because it is considered that the essence is immutable. Metaphysics is, therefore, the realm of essences and the foundation, the kingdom of first principles. These first principles are the foundation of philosophical, religious beliefs, scientific truths and ethical canons. Before them all there is reduced contingency, appearance and shelf life. Metaphysics is not ssolo violent because it reduces everything to a universality, but because it identifies with an entity that universality (the foundation, the first principle).
From the metaphysical perspective, thinking is what's referred to his foundation, uncover the underlying need for the contingency, the essence that is below the surface, the permanence of hidden expiration. As on the other hand, being manifested in the body (metaphysics of presence), the truth is defined as correspondence of the proposition with the thing.
this understanding of thinking leads to a rationalization in the early modern emancipation was understood as a possibility, but that was then emerging as a rational instrumentalization that gave birth, and in late modernity, the technical organization scientific world view, provided converted earlier by Weber and Heidegger in the cornerstone of his thinking. Adorno, for its part, argues that this rationalization is even more marked indifference to individual life and into what is considered outdated and contingent. Heideggerian perspective, which adheres Vattimo, violence was in nuce even emancipatory reason insofar as it, according to the metaphysical tradition that I wanted to come off, is also seeking a foundation (the awareness) of meaning vicar there is. It is then the whole modern rationality, not only their instrumentalization, which is challenged by not knowing how to say goodbye to the idea of \u200b\u200bmerit.
The reason for the indifference and, therefore, of violence against the body is to think that it acquires meaning only by referring to a ground (Vattimo, 1992, p. 74). But the foundation to which it refers is the result of rational exercise (or fiducial) of a subject (individual) who believes he can find, out of itself a sufficient raison everything. When that is done is the foundation ontology can be the 'cause raw "or" motor inmobilis; when you theodicy to that foundation is called the Supreme Being, in capital letters, on which all creation. This manner of grounding, which leads to understand the other from the otherness that the foundation pays designed by me, is forgetfulness of being because it reduces everything to the power of the subject.
An example will help to understand what we are saying. When the source of my respect for others (their identity, equality, reciprocity of rights, etc..) Is the consideration that, like myself, is the son of God, I'm thinking the other does not in itself, but by reference something that I attribute. That is, I'm not considering the other as an alter ego, but as something that takes on dignity and respect by the condition (being the son of God) that I attribute. It will say that this condition does not acquire it because I is attributed to but because both are truly the children God. Precisely the worst violence is on the latter, to consider that there is a basis, the Supreme Being, in this case that everything that exists is referred.
can also be said-and so the question is complicated, that I am not the author of the consideration that both the other and I are sons of God, but this is a cultural belief precognoscitiva which is given by the language we speak and for which we are spoken. It is the language itself-is given to us by membership in a particular historical community, which speaks of us as children of God. Again there is reference to the idea of \u200b\u200ba foundation, that foundation only here comes from a tradition which imperatively understand and not elective. Violence is then more subtle, less visible, being essentially symbolic, but it would still be violence.
The major theoretical effort Vattimo, following in the footsteps of Nietzsche, is not so much as to unmask the masked-for example, remove the mask of the Lord God of violence, the Old Testament itself, to recover its true face kind Father , the New Testament itself, but the unmasking unmask renouncing all using for this foundation and key concepts such as secularism and kenosis.
Vattimo This theoretical way beyond the walls of the world of concepts to enter everyday life. Because what the Italian philosopher he intends, precisely, he knows, like few others, intolerance, is to create a theoretical context in which the other is recognized as a true alter ego, as someone who does not define in advance because I know it irreducible to me and my ability to provision. I do not define the other, do not pigeonhole, but I encounter and dialogue with him to know who he is, how it understands itself and how I talked myself through it.
The latter, being the one spoken by the other, is perhaps the most significant historical-philosophical because it is one in which is manifested in the history of mankind in a more violent although it has been veiled reference to a foundation. Symbolic domination that the West has been practicing and keep practicing with other people has consisted, essentially, to talk about them from the lifetimes (philosophical, legal, religious, ethical, etc.) Western culture, understood as truth (metaphysical) of validity universal. From these lifetimes, the West defines the other (identity, rights, obligations ...), forcing him also to assume as an identity that we attribute by reference to our own values.
What, in other cases, the need we face today to expose the violence of metaphysics and even expose The unmasking is the fact that others have decided to speak, and do not just talk about themselves but to speak of us as participants, not self-assigned privileges, in dialogue with each other. I have for me, precisely because they come from a tradition (metaphysics), as Vattimo says, understands the self as a stable structure governing the future and gives meaning to the knowledge and standards of behavior-the hardest thing for us is not leaving the other talk and define himself. This attitude of ours gave him the name of tolerance and today, going a little more, talk, especially in religious areas of ecumenism. The hardest thing for us to accept, however, awareness of being spoken by the other because the other speaks of us as a particular historical community that has something to say on intercultural dialogue (philosophical, ethical, political, religious, etc.). but whose word is not the word that governs the evolution of humanity and gives meaning to knowledge and behavior standards. To us Westerners, it is difficult to accept the validity and only a particular and not universal in our own words (ie exposing the violence of metaphysics and its various expressions), but this acceptance is the condition of possibility to find respectful enriching and joyfully with each other. Should not understood, however, the "condition of possibility" as a new foundation, but as a shared historical experience which provides the aforementioned meeting.
Beyond the violence of metaphysics
violence implicit in the metaphysical and religious expressions, ethical, scientific, technical and socio-organizational began to be uncovered in the nineteenth and early twentieth centuries with the critical ideology (Marx), the discovery of the unconscious (Freud), the expectation that the streamlining would lead to an "iron cage" (Weber), disclosure of the labyrinths of power (Kafka) the demonstration of the intricacies of personality (Dostoyevsky, Musil), the hermeneutic focus on "human sciences" (Dilthey), the assertion of the essentially problematic nature of modern man (Lukacs), the constant search for new forms of refiguration art (avant), the afincamiento of positivism and scientific perspective, etc.
But, according to Vattimo, was Nietzsche who, with his reflections on the will to power, the eternal return and Superman, developed a radical critique of metaphysics and its expressions in the modern project, undertaking the arduous task of unmasking the unmasking because they also proposed to find a solid background from which to base their assertions and oppose its truths to those of traditional metaphysics. Nietzschean distrust regarding the reasons is because metaphysics of knowledge (substitute one truth for another truth better founded) but a shared experience. The announcement of the death of God and the twilight of the idols is not a provable claim for the "we" ideal of human reason, but the story of an experience that is valid for a "we" consists of those who share that experience. It is, therefore, a "we" who "does not occur ideally en el reino de una razón universal y eterna, sino que se constituye históricamente como la posibilidad de generalización de experiencias …” (Vattimo: 1992a, p. 65) en una determinada comunidad histórica.
A partir de las reflexiones de Nietzsche, lo que Heidegger propone para salir de la metafísica no consiste en buscar una noción más adecuada del ser, porque la filosofía hermenéutica no confía en la verdad entendida como adecuación de la proposición con un determinado fundamento. Se trata más bien de “rememorar” al ser, estando motivados por la experiencia de la violencia. Esta rememoración nos hace capaces de encontrarnos realmente con el otro, como alter ego, that is as irreducible to us and our available capacity. But the recall has not proposing a metaphysics and an ethics of nonviolence well-founded, but that puts us on the road ... the acceptance-distortion, which is out of metaphysics only by a continuation secularizing it. "(Vattimo, 1992a, p. 68).
The secularization Vattimo, following Nietzsche and Heidegger, proposed as a way out of metaphysics and its implied violence is not to oppose the violence of the absolute violence of the contingent (as the materialism), ie replace metaphysics the universal and permanent by a metaphysics of the particular and outdated. What now takes us to the metaphysical reflection on the violence, which is the total organization of society, violence that has been prepared and made possible by the metaphysical essentialism and therefore indifferent to what is considered contingent and perishable.
and Levin, on the principle otherness, tried to escape the violence of metaphysics in the way of prophetic eschatology of the Hebrew tradition. This approach to the problem, precisely by being subject to this tradition, is understanding the other not based on equality and reciprocity of rights but from the transcendent dimension in which lies. Levinas understands the eschatology as a constantly be subjected to a trial outside of our own being in history. As submitted to the trial, which puts us in relation to past history, men can claim as "other" and introduce ourselves as open to the infinite faces. But Levine thinks the majesty of infinity without violent features of the being metaphysical.
Vattimo believes that Levinas does not get it to move from metaphysics understood as a metaphysical ontology understood as theology, but this attempt indicates a path toward secularization in the extent to which calls into question the whole concept of which, as we know, has been fundamental in Western philosophy. Ontology
decline and weak thought
Vattimo considers that the interpreters and followers of Heidegger, Gadamer the exception, have not developed even the first elements of the ontology of the decline. The reason for this absence is, think Vattimo, which still reads Heidegger's meditation on being in terms of foundation. But what Heidegger calls is the need to forget the self as a foundation to get close to thinking retraced (Vattimo, 1992b, p. 50). Pure conditions of possibility "of experience, knowledge," in the Kantian sense, they are also inextricably linked to specific historical conditions. If part of this consideration, which is thought to be from these specific conditions can not be presented as a foundation, principle or sufficient reason. It is a being that is no longer able to form and, therefore, be compared to metaphysics, is a weak, disempowered.
In this case, the truth is no longer in reference to a ground but the individual interpretations made from its own conditions of existence, some of which may not have to be fully aware of conditions or rooted preconceptual in his emotion. The foundation that we derive can only be hermeneutics, is not never established as an end point that is reached to stop him, not as a new truth to correct the "errors" above.
In preliminary warning of the anthology The weak thought (Vattimo, Rovatti, 1995a, p. 11-17), the editors stated from the outset let that thought is not to admit a weak basis only, last and regulations. This thought is distinguished from others in at least four aspects: a) We take seriously the finding that there is a connection between the thought that appeals to the base (metaphysics) and the relations of domination that occur inside and outside the subject, b) derived from this discovery a philosophy of emancipation is to expose these links to propose a new thought (independence) well-founded, but the weakening takes advantage of ontology to look more closely and friendly to the world of appearances, speeches and symbolic forms, interpreting them as areas of possible experience of being, c) not glorifying the mock but understands as inserts in a move that points to a thought (to think) capable of articulating half-light, d) refers to himself as an alternative way to rediscover the original being true that metaphysics has forgotten to turn into science and technology, but it is thought as a way to find to be understood as a trace and recall, a being weakened and, for that matter, worthy of attention.
But this option held by the weak thought, continue to warn the editors-not be understood as an abdication of critical responsibility of philosophy, nor as a defense of the prevailing order. Of what it is, first, be aware of the sense of adventure that has led to strong thought of traditional metaphysics to become weak thought, and second, to explore ways (plural) that allows to go beyond thought Deposit of metaphysics. For the latter it is necessary that rationality is weak at its very core, to yield ground "... not afraid to retreat to the supposed area of \u200b\u200bshadows, without being stymied by having lost the benchmark light, single, stable, implying that one day she Descartes." (Vattimo, Rovatti: 1995a, p. 16). That is, the weak thought can not help thinking, what he wants is to make removing the obstacles it has laid the foundation of metaphysics, risking to travel on alternative routes that are known, are littered with uncertainties. And it is precisely the scope of that uncertainty the more apt to listen and be sympathetic (pious) messages that come from the past, talk inclusive of the present and imagine a future in which our agreements are set in contexts free of violence.
Weak thought, rather than metaphysical approach from first principles of being, or metaphysical, providential historicism of Hegel, a part of everyday experiences that are always historical and culturally mediated. "There are transcendental conditions of possibility of experience, accessible by any reduction or 'epojé' to suspend our membership of particular historical-cultural, linguistic, categorical." (Vattimo, 1995b, p. 19). If there are transcendental conditions, but historical experiences and culturally mediated, and if, moreover, being no longer happens but the thought can only be interpreted. That thought is not intended interpretation correct the "errors" of metaphysical truths opposing them better informed. What it does is to look with pity the past thought, understood as the process of transmission time which is going to be giving, and, therefore, conceived under the sign of aging and mortality (Vattimo, 1995b, p. 33).
Vattimo understands this design to be under the sign of aging and mortality, this being noted that it no longer takes place, as the move towards a weak ontology which assumes the expiration as a feature of all experience the world and therefore expresses a thought (weak interpretation) that, again, look at the last thought as spiritual ways of the transmission process of being.
There is thus a weak link between ontology and hermeneutics. "If being is not, but is transmitted, the thought of being can not be anything but a re-think what has been said and thought, this re-think, which is the real question ... can not act with a logic of verification and demonstrative rigor, but only by the old instrument, eminently aesthetic intuition. " (Vattimo, 1995b, p. 36). But here the term intuition is not associated with evidence of metaphysical thought, but no longer assumed truth as correspondence (between the proposition and the thing) but as freedom, understood as opening up horizons that give importance to the unique realities, as dismissal of the claims "realists" of the match criteria, such as facilitating dialogue between individuals, groups or epochs. This conception of truth respecting the procedures to allow the truth is reached and consolidated in the various languages \u200b\u200bof reason, but that respect is not imposed on behalf of an ontological foundation and the possibility that such procedures are anchored in a regulatory structure, "... but only provided under a 'pietas' on what we have been their birthright." (Vattimo, 1995b, p.37-38) to those monuments that speak to the expiration time and transmission.
Summing up his thinking on the notion of truth from the weak ontology, Vattimo for four considerations: a) The true nature has no metaphysical or logical, but rhetoric, that is true is not the result of evidence, but to follow certain procedures that are under certain historical circumstances; b) The check and the agreements are carried out within the framework of cultural horizons in which none of the participants start from scratch because all are linked to certain loyalties and belongings, such links constitute the substance of the pietas with respect to our own traditions, a pietas that is the basis of truth "weak" and the values \u200b\u200band ethical standards (defined as shared assets rather than as imperatives) of the community in question, c) Truth is not the result of an interpretation that gets decipher or uncover clues hidden past mistakes, what happens is that the truth is in the process of interpretation; d) When understood truth as "rhetorical" warns that being, which is in the process of decline, it becomes simple transmission hours.
This option vattimiana by the ontology and the weak are thought to metaphysics can no longer claim the position of sovereignty over self-ascribed political and social praxis. Does this mean that thought down their office critical of what is available and the established order or who has finally produced the reconciliation between philosophy and the world? It is true that thinking is more interested rememorante explore the past and talk with him to deal with the future. But that thought does not give at all to project the future. On the one hand, you want to expose the domain structure (metaphysical, political, social ...) and, second, explored in the past, traces of what has come to become a reality, but prefigured the possibility of a free world violence, without legitimizing the opportunity on behalf of natural law or necessary course of history.
The commitment to secularism
To realize his proposal was not properly of "improvement" but acceptance-distortion of metaphysics by means of the secularization of this, Vattimo asks "... if it is possible that general philosophy, itself same, come to explode the idea of \u200b\u200bwholeness that has always dominated. "(Vattimo, 1992a, p. 82).
have been proposed for this two ways. The first is to correct the mistakes of Western philosophy in place of their theories by others. This road is understanding the truth but not as open as correspondence and, therefore, strives to find another foundation of the new truths that will replace the previous errors. It is, therefore, in this case a new form of metaphysics. The second path, opened by Levinas, is to try to escape metaphysics by her external intervention, namely the recurrence, as we have seen, the eschatological tradition that appeals to individuals from outside their own history. But this proposal, while aims and secularization, has its difficulties. The biblical tradition in the first place, is no stranger to the Greek metaphysical thought. Second, Levinas believes that Biblical eschatology challenges everyone from any property beyond history, ie from an initial stage, supposedly real, which can be sent through on the misunderstandings and misrepresentations made by the Greek logos.
is true, however, that Levinas's reflections open up a road-he does not transit-to secularization. Eschatology Bible, which he refers, is also a philosophy of history (creation, sin, redemption, waiting for the end of the world) that initiates the secularization or historicizing of the transcendent. On the other hand, the Lord of the Bible that Levinas is not reducible to the idea of \u200b\u200bmerit. It is, rather, an Other who is regarded as a creator but mainly as messengers. But this view of God as messengers should not lead us to think we get to the "presence" of God through a text, but that God is itself a text that continues to speak through the interpretations, translations and transmissions are the history of civilization Judeo-Christian Hebrew. "Dealt with this relationship between text and its author precisely that, and only this-is ultimately the overcoming of metaphysics." (Vattimo, 1992a, p. 85). Because the study of this relationship found that "... the Lord of the Bible is not one in authority, principle, foundation, but as the author of a message that comes to us mainly distinguished by the vicissitudes of its transmission (and thus also the fact of having been Grund [basis] as sufficient reason, and ultimately as will to power in Nietzsche) and as author is not only home but also always text effect [which] is to be open to the notion of being that is fired from metaphysics because it is already in its constitutive connection with the pass. There is no going back to the arche, the 'creator', the author, and all this is the same as taking note of the self is not, but it happens. "(Vattimo, 1992a, p. 85). By secularization must be understood, therefore, the process through which the self is not seen as unshakable foundation but as a succession of messages and words transmitted. In such event is given as well including the history of metaphysics, but no longer understood as a knowledge of first principles, with its attendant authoritarian, but as an event rather than joining the secularizing movement of that solution in which being "... is released from its violent connotations, of" principle "that was becomes word, discourse interpretation." (Vattimo, 1992a, p. 86 )
should not be thought, however, that this historicizing secularizing, through the consideration of being as event, is ensured a return to nineteenth-century historicism. It is not to the extent that thinking is still understood as a base, but now that base can only have a hermeneutical sense, and this way of grounding "... acts as a corollary, explicit enunciation of a ontology of the decline. "(Vattimo, 1992b, p. 58) The corollary of this ontology of the decline can not be but a weak mind, away from the transcendentalism of metaphysics, is serious about its history and the horizons constraints (epoch, linguistic and social) that she behaves, but does not understand these horizons as a source of reasoning because they too are subject to an indefinite oscillation between past and future coming to that point.
In the fullness to emptiness
In reflecting on religious belief, Vattimo collected from the French philosopher Rene Girard two ideas that are tied to the ontology and weak thinking, and facilitate the reunion of the Italian philosopher and Christianity: revelation has not been completely fulfilled, and the incarnation is the dissolution of the sacred in violent (Vattimo, 1996, p. 37). But going beyond Girard, Vattimo believes that natural sacred is violent not only because it represents a deity thirsts for revenge, but it attributes to the divine omnipotence, absoluteness, eternity and transcendence, all characters plethoric violence. This "natural" way to understand divinity advances the image of God drawn metaphysics and theology. This image begins to blur when, after the announcement Nietzschean the death of God, the metaphysical foundation gives way to an ontology that thinks being as weakening of the characters objectives (violent) that attributed, first, religions and philosophies "natural" and then Greek metaphysics, Christian theology and modern science.
Read from the perspective of ontology and weak thinking, "The Incarnation, ie the descent of God to the level of man, what the New Testament calls 'kenosis' of God, will be interpreted as a sign that God does not violent and not all of the time postmetaphysical distinctive feature the same call to the weakening spoken of Heidegger's philosophy of inspiration. "(Vattimo, 1996, p. 38-39).
From awareness that the biblical concept of kenosis has compassion and converges with the weakening of the being of thought postmetaphysical, Vattimo begins the return to Christianity of his youth. This "back home", however important it may be to the Italian philosopher, devoid of historical and philosophical importance if she was not done by way of the "secularization", a concept that, according to Vattimo, is deeply rooted both in the Judeo-Christian and modern Western philosophy.
View the history of Western thought from this perspective, and Greek metaphysics is a first step toward secularization in so far as it gets, the importance attributed to the world of concepts, be stripped of philosophy to be "natural" in their features thicker targets. The process initiated by Greek metaphysics comes, not without going through the mediation of the Judeo-Christian to modern secularism, understood as a rationalization Weber desacralizing rooted in beliefs, ethical principles and ways of life of ascetic Protestantism. Secularizing streamlining the beginnings of modernity to weak ontology is a stretch where traffic was initiated by Nietzsche with the thunderous announcement of the death of God, continued by Heidegger and his thinking postmetaphysical expressed in Vattimo and weak thinking. But Vattimo not understand any of these steps as a correction of past errors and better informed proposals truths, but rather as a process of weakening of violent characters assigned to be (weak ontology) and establishment of a think you understand the truth as freedom and openness, and no longer refers to a base (weak thought). So
inseparable from this "adventure" of thought, it will also give a stripping violent characters attributed to the gods of religions "natural." Start this process by linking the Old Testament to the divinity with a sacred text. The God of the Old Testament is seen explicitly as the author of this text, but the fact that the divinity is revealed through text messages that must be transmitted to men in their everyday speakest points to the idea that God is also the fruit of that text. The God of Abraham, but still requires the sacrifice of Isaac, is already transmitted, a message that needs to be interpreted, although that interpretation will be reserved for experts.
The kenosis of the New Testament continues the "adventure" began in the Old Testament, the "weakening" (a term that for Vattimo is more significant than the "secularization") of divinity (Vattimo, 1996, p. 43). Kenosis Because, as we said at the beginning, means "emptying", by God the Son, of His divine attributes to become a man. Enter, then, God in history to be consummated the process (historical) ranging from creation to hope for salvation from sin and redemption. It was necessary that the God of the Old Testament, God still, still characterized by attributes violent, stripped of these attributes to take the form of a servant, a servant obedient unto death. This takes the form of a servant, be subjected to obedience to death can be read as the ultimate weakening of the sacred. But it is precisely this weakening (kenosis) that makes possible the attainment of a full (plerosis). Following
dialogue at the beginning I wondered how Vattimo manages to escape the violence of metaphysical concepts such as kenosis and secularization, inserted both in the history of metaphysical and religious thinking in the West.
matter in this regard to note that Vattimo's thought is rememorante and this thought is interested in, rather than anticipating the future, dialogue with their own past in order to, firstly, to unmask him violence components that prevent dialogue, and, secondly, to explore the insights contained in tradition (and concepts) to facilitate this dialogue. Keep in mind also that the thought of Vattimo does not intend to leave the grounds and set the conditions of possibility of human experience in general, but only, and is not enough, as "ontology of today." The current thinking is thus incorporated into a historical and cultural tradition that comes from old and trying to leave without forgetting. There is therefore a matter of forsaking the traditional thinking to propose another supposedly better-funded, but rather to attend (and not just as a neutral observer of an object in the eyes) to the process of being as weak as thought. This process results in the present and constituted. Awareness of this fact, understood as an event in the history of awareness of being, and do precisely with traditional concepts and secularization kenosis is already a way to initiate the dismissal, without forgetting, thought strong metaphysical and religious tradition West.
Although Vattimo does not take full advantage of this leave without forgetting the fact is that she offers a joyful meeting and nurturing, and respectful, not only of "several cultural horizons "(Gadamer) that populate the world.
When the concepts of kenosis and secularism are assumed to be sent to those plerosis unilineal and sacredness, it is the latter that provide meaning to the first and therefore ranks higher than them. Understanding the kenosis just like clearing what was right, in this case, a waiver of God to his divine taxes to become man, is to give primacy to the plerosis hierarchical. The same can be said about the relationship between secular and sacred. If I understand secularism as a result of an operation of desecration of the sacred, of course I am giving primacy to the sacred over the secular.
While it is true that since the use of dissection and the secularization helps strip the self and the thought of their violent character, the historical-philosophical spoliation would be more meaningful if Vattimo had taken his reflection to the consideration that between plerosis and kenosis, as the sacred and secular, is a one-way relationship not only of co-ownership. The fullness is not understood, but as a correlative of emptying and the sacred can not be conceived but by their relationship with the profane. What right do not win as a full but empty, as not sacred as such but is always already being referred to the profane. For the kenosis and secularization hold all the fruit you are able to benefit from the "de-violenciación" of being, knowledge and power, it must be understood as co-belong respectively to the plerosis and sacredness.
These records are kept in line and thought weak ontology proposed by Vattimo, but the more radical as they understand the weakness and weakening (transition from strong to weak), or the emptiness that operates in the incarnation as emptying (transition from full to empty). In the end these reflections point is the consideration that the strength is made perfect in weakness and vice versa, and the fullness of emptiness and vice versa. Do not think, however, that these findings correct the "errors" Vattimo's thought. All they do is more radical suggestions for facilitating peer dialogue, violence-free contexts, between different cultural backgrounds that enrich the human community. Bibliography
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