Prior Givenness of the Light

Aesthetics:

The continuum of difference is not, as Nietzsche’s taste (postmodernism) has it, a sublime of sheer agon – a chaosmos of force, power, expansion, suppression, ascent or acquisition. Rather, overturning the anthropophagy of Dionysus and therefore also the ontology of violence, one may rejects the aesthetics of power in the idea that ontic difference is oppositional, contradicting, or mere force succumbing or vanquished by other forces. This violence ontology insinuates that ethical alterity is impossible – an exclusively horizontal violence of being that insinuates either we induce violence to save ourselves from violence, or we absolutely withdrawal (equivalent of death) as the possibility of the symbolic can only be affirmed by a terroristic rupture.

Such is also the paganism of antiquity: a choice between the City or Exile.

All of this insinuates sublimity only as mark of tragic incommensurability, and a collusion to a sacrificing economy.

Considering such aesthetic appeal to the groundless of becoming’s energies – a univocity of violence in an anonymous equivocity of the ontic – postmodernists misunderstood “analogies entis,” and in this misunderstanding (and obfuscation) the other is not other at all but without theme, contour, thus reducing alterity back to the given of the same.

Whereas being is charitably regraded always infinitely more than itself, and awakens us to the beauty of difference. Such an aesthetic pivot rejects the notion of a rupture of beauty from the good, as if to impart being to withdrawal underneath the veil of the sublime. Every being is always-already an irreducible difference of divine infinity. Such an infinity is offered peacefully, without alienation or negation.

Joy is proper to this aesthetics.

If my responsibility to the other only comes from my persecutions, then alerity remains only my ethical adventure given as the same; joy is more disruptive than persecution, since my persecution only feeds on itself, whereas it is rare that joy appropriates what it receives.

Joy is the Bread and Wine – the thanksgiving of being – not the joy of ravaging intoxication that eats itself.

To be elevated by joy in the radiance of being-in-difference, in the splendor of otherness, is a willingness to orient oneself toward the prior givenness of the light.

 

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