Читать книгу The Image Of Time - Aurelio Grande Rodríguez - Страница 11

LIFE AND EXISTENCE

When we say that something exists, we refer to everything that we perceive through the senses, including the functions of this particular mechanism that, in addition to existing, also lives; assuming through this vital experience, that within existence not everything has life but as a whole, everything is preserved -then life would be a spiritual principle, that is put on and taken off.

It´s apparently in existence, that so special condition that calling itself life, by its active principle differs from the insensitive and after a time it´s suppressed by death, returning matter again to its basic inert condition; reasoning about multiple categories that, paradoxically, only exist in the consciousness of those who are alive. In that reason of irreversible immobility (death) we find a doubly paradoxical condition, since it´s contradictory with respect to itself and its opposite; In addition to constituting a specific event, it´s considered to be a state that is progressively degrading. This relationship is also contradictory, since the living and the dead are understood as processes and also as states, which are consequently related and logically unjustified. These concepts, which are excluded and complemented on a succession based on membership, yield conclusions that´re as false as their premises.

Inert matter, it is said, acquires life through a special configuration that, after a certain time, finally vanishes; this base is before birth and after death. In this model, life is understood as an attribute that is applied to what exists, but this superposition of incommensurables would be, in logical terms, an inconsequential phenomenon. The basic matter is by its condition the object of a double contradiction, representing from the same the doubly different that supposes the inert, the living and the dead; being born into the inert and living for death.

This complex and contradictory experience of living for death, which is problematic and often absurd, generally develops automatically and unconsciously, until the situation becomes critical and poses a series of questions that demand answers; and problems that require solutions that aren´t immediately available at least consciously -unless they´re invented, which is not by chance, the most widely used procedure (if something isn´t available and needed, it´s usual to improvise it before confirm it). This is what happens many times, deriving from it the notion of the false and the true, a debatable relationship that comes from the previous problem and that by necessity, later justify the beliefs.

In view of the dualistic problematic, the need to explain the complexity of the experience, is added in a natural way the practical sense of existence, about a life made of contradictions where even its denial, it´s a game of which history gives much account. It isn´t very difficult to see in all this that history is, in its practical and descriptive aspect, the history of war; within which living and dying is a paradoxical consequence of the struggle for existence -because of course, subject of the experience is mortal by his very essence –war exists precisely because life, by virtue of being acquired, can also be lost.

Mortality is a direct and necessary consequence of vitality, which makes life and death a contradictory and, at the same time, consequent relationship, which in logical terms is structurally inconsistent; as is also inert nature -but the most important detail is that the conception of the inert and the dead has its origin in the beginning of life.

Understood as a periodic system, war seems to constitute a procedure through which, depending on life and death, three practical aspects are brought into play: will, power and destruction -which is also consequently a principle of significance and reconstruction. A historical principle of transformation through which the subject is also an object of himself, where civilized man is a cultural construction that needs maintenance to sustain itself; the myths and their rites reaffirm a human condition -that each new generation acquires by imposition and learning- the human, apparently, is something that is done.

The general context of the experience, known as reality, is something that doesn´t escape the general rules, since the world is considered both as a process and as a state; another contradiction that obviously casts doubt on the legitimacy of his story. In this world given to experience, the things that compose it, seem to be and at the same time not to be because according to what´s observed (including the procedure of observing), the active principle of nature wouldn´t be exactly to be but to change. It´s a subtle way of justifying Parmenides and Heraclitus, assuming the permanence of change as the only reality, where essence and existence are justified in terms of eternity and time; as a reflection of what is and what happens.

Regardless of the interpretations, in nature nothing stands still or resists the arrival of the next moment, everything is born and everything dies because the world is incessantly transformed; in another thing that is the same and also its opposite -as after the day comes the night and after the summer, the winter returns, a condition in which nothing is gained and nothing is lost.

Everything that we know through the senses is represented by an indefinite number of forms that never remain, things that modify their relationships and are continuously transformed through a series of movements that depend on the forces at play; this being the case, as a result of the transformations, the difference arises from the same -which then runs the same fate. By similarity and necessity, this logic of changes is a direct consequence of that whose principle of existence is also change; all change is at every moment, the continuity of a similar process -a before and after in time.

This being and being so as not to remain, because nothing exceeds the duration of its fleeting moment, is a process that develops in time; Existing is, therefore the unfinished expression of non-being in its process. Existence would then be according to this reasoning, not in a being and being, but in a continuous succession of events constructed at times, which is an active image of time; also responsible for the generation and destruction of all things that are incessantly transformed –that, by these same descriptions, would no longer be properly things.

By virtue of the fact that everything that constitutes the experience is a problematic and binary context, where for each meaning there is an opposite in which it´s looked at and justified, the principle that makes this constant passing possible remains to be resolved or perhaps discovered; not only of the world but also, and this is the most important thing, of the experience of the subject who experiences everything during his life -the meaning of existence, synthesized in a reason that, beyond the evidence, imagines everything.