Blogul lui VASILE CHIRA, Decembrie 16, 2011
If the mystic ecstasy is the point by which Cioran’s thinking gets in touch with the Absolute, and death, boredom and absurd become points of connection to the nothingness, the ros seems to have a double condition, being a sum of contradictions. In a larger proportion than man, woman is a highly erotic being, she is bound to the destiny of love in a decisive and ultimate mode. Active during history, man is more independent to the erotic existence, while woman, even when she influenced the history in a significant extent, she determined it by seduction and affective implication too. Beyond a reflection topic upon history, woman can serve as pretext for metaphysical considerations.
Reinterpreting Kant’s distinction between phenomenon and numen, as well as his thesis from “Critique of Practical Reason” according to which numen means freedom, Schoppenhauer, the philosopher who established the metaphysical matter of femininity , sees the thing in itself as a volitional energy, blind, impersonal, of cosmic proportion. This force, turning into a phenomenon, generates the ontological level of representation. The most important fact is that will is contradictory, expressing this contradiction during the whole evolutionary steps of life. The sexual element comes in as an essential part in which will forces the individuals to play in its hands. Woman pre-eminently becomes the bearer of this genius of speces, and the erotic love is interpreted by Schoppenhauer as a simple game of appearances. Although Schoppenhauer is the first European who admits his oriental influences in his doctrine, he does not on purpose interprete the connection between love and void (emptiness). Starting from this point, Cioran seems to continue Schoppenhauer’s vision, connecting the eros to the metaphysics of the void.1
Love is reinterpreted by Cioran as a defensive reflex in front of the consciousness of void, a true horror vacui consumed at the level of biology. The erotic ecstasy has a despaired expansion, satisfying in this way the ontological void over which we are all hanged up. Because of the impossibility to separate eros and thanatos, the depths of love would concern the inseparable knitting of existence and non-existence. This revealing of the ultimate supports, which articulates the economy of eros, explains the force, the intensity and the disinterested nature of it: “The deeper meaning of love is not intelligible neither by “the genius of species ” nor by surpassing individuality. Who may believe that it could reach such tumultuous heights, of a non-human gravity, if we were simple instruments in a trial we personally lose? Who may also admit that we would commit ourselves to such great sufferings in order to be simple victims? The sexes are not able of such a great self-denial and neither of such deception! In fact, we love in order to protect ourselves from the void of existence, as a reactions against it. The erotic dimension of our being is a painful plenitude that fills the emptiness inside us and outside us. Without the invasion of the essential void, which gnaws the core of our being and ruins the illusion necessary to exist, love would be a simple exercise, a pleasant pretext and not a mysterious reaction or a crepuscular agony. The nothingness that surrounds us suffers from the presence of Eros, which is, at its turns, a deception touched by the existence. From everything we offer to our senses, love is a minimum of void, at which we cannot give up without opening our arms to the obvious emptiness, common and eternal. As it is the maximum of life and death, love represents an irruption of intensity in the void. And every intensity is a suffering of the void… [+]