DGD: Textile 90 (clonografía), 2009 * *
1. The omnipotence
* Theology is also a certain form, sometimes very sophisticated, revenge. What a tasty, for example, Pliny's revenge on those paragraphs of the natural history that exclaims, with falsísima humility, that the smallness of man has a great comfort when we consider that God can not do everything, ie the divinity is by no means omnipotent. And to prove it, Pliny adds that God "does not owns suicide if he wanted, which is the greatest advantage lies in our condition, [...] can not prevent two times ten than twenty, [...] can not make the fatal immortal, or raise the dead, or that he lived did not live, nor do the honors he enjoyed not enjoyed, and the author of the Natural History concludes that divinity has no power " forgetting about things that were. " God everyone does what is best for you depending on the nature and the passion that dominates their thinking, the divinity of Pliny is not only omnipotent but has only one power: the oblivion.
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2.
fictional memory *
Pliny the face of this idea (which scandalized, among others, Montaigne) is not only possible but inevitable to raise the opposite idea (both are just that, ultimately, ideas, and boldness does not alter one of its opposite): God may well take his own life, to prevent two times ten are not twenty, to turn mortals into immortal, raise the dead, cause he lived and did not live that Honors enjoyed not enjoyed, and so on.
* Divinity is capable to do so that nobody notices that it has happened, or that is created that can not happen. In a word, God can do all this so that we are able to affirm the idea that you can not. Because make no mistake: Pliny is not celebrating the non-divine power but human omnipotence, or whatever it is, to the omnipotence of the human imagination. Oblivion does not sing (which Pliny gives a last resort to divinity), but the memory: the fantasy is not nothing but force us to remember everything that has happened from the imagined.
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3. Fiction Rememberer
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Horacio agreed with Pliny: "God will cover the sky with dark clouds and illuminate with a bright sun, but can not destroy or alter the past, or restore what time shooting took away" (Odes , III, 29, 43, we do see Montaigne, upset because "the lips of a Christian should not ever utter such words.") But how would we know if the deity has been destroyed or altered the past? At some point Borges is the idea that the world has been created just a moment, endowed with a humanity with false memories. Pliny suspect that memory is not fictitious imagination adjust to the past at every moment. The only power of oblivion (oblivion is based on all power) is to keep the man away from his own divinity.
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4. The invention
* Well
Augustine says: "Since men are not capable of knowing God, attempting to guess really think believing in themselves to think of it, and I imagine not as it is, but as they are "(City of God , XII, 15). But is not it so simple that mechanism. Just imagine an amnesiac, unable to remember himself, to invent a a fictitious being, an alter ego that he can remember what was lost or ignored it himself. The invention can be more than the inventor, has capabilities that it lacks, it is superior: it is created. Art has no other way.
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5. The foolishness of God
* Metaphors have their own life. In the Epistle to the Corinthians (I, 1, 25), St. Paul, to exalt the divine, he writes: "The weakness of God is stronger than the force of men, the foolishness of God over the wisdom of rope men "( Infirmus fortius est Dei hominibus: et est hominibus stultum sapientius Dei). Has it achieved its purpose with sufficient cogency, but perhaps inadvertently coined in the corpus of Scripture, the notion imaginable trigger, "the foolishness of God." Is there no better definition of theology that: stultum Dei. And, in the hall of mirrors, the foolishness of God is the only possible human sanity.
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6. The act of believing
* Once a child I was talking about her friends the fairies and at one point I was wrong in choosing of words (how precise must be the language when speaking to a child) and said, "That's the tale, if imagine them." Then she, with a notable disappointment, said: "If you do not believe no joke." Then I saw very clear why there is only one religion: the belief is collective or no joke. I believe because you believe, you believe because he believes, because I think he believes. What I think is joke if that's what we believe: many to one ( com-unit), in partnership, brotherhood and complicity. This I think I was alone (or being alone in expressing that belief) is not a joke, ie sense com-Unit. Only you can rebind to the many.
* It is significant that Pliny imagines God incapable of a long series of actions but does not mention the most disturbing, they stop believing in himself. God could not believe in himself if no other (no matter if other gods or humans, because by now the difference is not mythical sense) to perform the final rupture I believe is called .
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7. Fantasy
* "Every fantasy is real for those who believe in it, "says Bioy Casares Plan evasion. Therefore, the act of believing is ultimately created. Whoever believes in God, believe it, but whoever does not believe in God does not destroy it: it does is give reality to a world without God. There is only creation, no destruction. Reality is one thing that "happens" is something that depends on our act of believing. And here's the devilish scale: belief, credulity, credibility, faith. To act, we believe, and believe, we must create (create with all our ability to believe: it only creates our ability to act). Faith not only moves mountains, also created. And religious faith (in the sense re-link) is at the bottom of the more secular and atheistic beliefs.
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8. Limits
* Pliny and Horace To demonstrate the fundamental weakness of God is a comfort, but obviously not happy about it, it just means in support of human weakness, it is evident in his ideas a malaise, a bad conscience, or a wink perceptible only to those who experience the same discomfort. And no one back terrified at the idea that God has no limits, which is another way of saying that imagination is unlimited. Just imagination has to do with belief: No one needs to believe in the unicorn to admire. The scary thing is not believing in the "real" this or that creature, or idea, but also in the unlimited nature of the imagination. Pliny and Horace deny omnipotence to the imagination, a way to set limits. Believe these limits makes them real. The power just created humanity in a few moments that constantly creates a reality limited, weak, fatal and closed. And believe it forces us to believe it. The power is fed to our belief. The power of forgetting is to make us forget, to make us believe in oblivion, to convince us that "the lips of a modern must not utter such terms ever. " Pliny, Horace, and many other thinkers hail the limits with supreme discomfort, and perhaps in the arrogant claim to devalue the boundaries and reinventing believe, after creating a new reality.
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