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Caputo (MEHT:122) – deixar-ser Deus...

quinta-feira 22 de setembro de 2022

    

It is in connection with “letting God   be” that Eckhart   speaks of the necessity for the soul   to live “without why,” the phrase which is of course picked up first by Angelus Silesius   and then by Martin Heidegger  . We have seen Eckhart use this expression in connection with the being of God. A living thing is that which moves from within, of itself. But that is preeminently the case with God, Who is life itself (ipsum vivere). God is the beginning of all things, without Himself having a beginning (principium   sine principio). Thus God has no “why,” no external cause or aim for His being. He lives “for His own sake,’’ His own honor and glory. Now Eckhart wants the soul to take on this same divine fullness and superabundance.

Eckhart tells us that every work which is performed for the sake of something outside of oneself has a “why.” If I take nourishment this has a “why”my sustenance. If I keep the civil law, this has a why, to be regarded as a good citizen. If I perform good works to please God, this has a why: to earn eternal salvation. But Eckhart wants the soul to be entirely without why:

. . . one should not serve or work for the sake of some “why,” neither for the sake of God, nor of honor, nor for anything which is outside of oneself, but only for the sake of that which is one’s own being and one’s own life in oneself. (Q, 186,26-9/Serm., 189)

Thus the soul cannot so much as “seek God” in its actions i.e., by doing good works hope to someday be united with God. For this is to will, and it is to will something external to the sell The soul must become like God Himself who lives out of the plentitude of His own Being, needing nothing, lacking nothing, and acting “for the sake of” nothing. Yet how is this possible for a creature which is finite and limited, with “ends” and “needs” and which is so bound to act for a ‘’why”? This question makes the mistake of assuming that God and the soul are two different things, each external to the other:

One should not look upon God and comprehend God as outside of one self, but rather as that which is my own and that which is in oneself. (Q, 186,24-6/Serm., 189)


Ver online : John Caputo