El responder / Inmanencias

“Muchacha en la ventana”(1925), Salvador Dalí

“Muchacha en la ventana”(1925), Salvador Dalí

RAFAEL MUÑIZ |

El responder nunca es un ejercicio individual. La metaficción cartesiana del ego consigue desviar la naturaleza esencial de la respuesta. El yo surge como instancia que reacciona y se agita ante lo presente. Lo que acontece es una apelación totalmente individual al punto que éste le pertenece; lo propio deja de ser lo que es según el caso para convertirse en la posesión inalienable de alguien que lo experimenta. El tajante dualismo de la res extensa y la res cogitans confrontadas y/o sintetizadas en la inmediatez del cuerpo es tan sólo la radicalización de la teología de la pura naturaleza en que no hay espacio para la revelación fuera del yo que percibe al infinito.

De tal modo, es Suárez quien da forma a la concepción teleológica que sirve de sostén al yo que se afirma único susceptible de discurso ante la pregunta del mundo. Poco importa si el yo sabe que existen otros también capaces de respuesta, toda vez que se ha apropiado de lo que ocurre, ha deificado su existencia en una forma radicalmente individual de la revelación. Lo natural (y el otro que es parte de eso natural abstracto y no-vivo) es un campo vacío de pura utilidad, todo es susceptible de ser empuñado, utilizado,  convertido en instrumento; hay una techné qua, se hace aparecer lo natural. Fuera de esta naturaleza no-viva, pero tampoco totalmente muerta, no existe sino el desierto del no-ser, la prisión perfecta cuya carencia de muros aparenta albergar la autodeterminación.

La esquizofrenia de la primera modernidad no se soluciona con las variables protestantes que, en abierto desafío a la estrategia católica, radicalizan el vacío de la pura naturaleza enarbolando la abstracción como nuevo campo de lo revelando: entre Providencia y la mano invisible hay un lazo profundo y evidente. La libre interpretación del texto sagrado es otra forma de apropiación ilegítima de lo eterno, gracias a esta el Verbo gana propietarios, millones de subjetividades movilizan las energías propias de la oración durante la vita contemplativa medieval y renacentista hacia el ímpetu del kairós inmanente en que la transmigración de los objetos (ya no de las almas) y la transustanciación de las mercancías (que no del insumo vital) no como frutos del trabajo en sí mismos sino como frutos del trabajo para un otro, para un sí mismo extraño que se afirma paradójicamente idéntico a sí mismo. Reinstalan el espacio de lo sagrado en la austeridad del movimiento absoluto. Son las trayectorias el nuevo dominio, el reino del movimiento perpetuo que lejos de perder velocidad con la fricción, gana con ella momentum.

Mas el responder aparece como legítimamente individual. Es un acto que no pertenece a nadie más que al que enuncia. Nada tiene mayor lógica que considerar la vida como una pertenencia única y todo lo que en ella sucede un ámbito en que no hay espacio para alguien más que el yo. De tal suerte la soledad es la nueva atmósfera, la intemperie; un refugio siempre hostil pero amado. En la tortura interminable del vacío, en la hendidura de la ausencia, el yo se siente como en casa. El estar solo es la característica del sí mismo, nadie con él, todo le hace frente y todos son ajenos a su palabra.

Cabe preguntar si esa es una descripción apropiada del responder. Tal vez no lo sea, es probable que la máxima soledad experimentada en el momento de la decisión moral (como respuesta al mundo, al otro y su corporalidad que demanda visibilidad y reconocimiento) refleje que en el fondo de todo responder la unicidad absoluta del sí mismo hace evidente la multiplicidad interna que le constituye cuando en su respuesta encuentra los reflejos de todas las unidades y puntos que dan forma a la tensión de su propia existencia. La estructura de la respuesta, en su autenticidad, es la impureza de la propia voluntad, la implicación de los otros dentro de ésta. Una multitud grita diferentes cosas en incontables lenguas al tiempo que la decisión moral es tomada, la respuesta no sólo implica a aquel que es destinatario del discurso o la acción, sino a todos los que estando ausentes son implicados por la posibilidad misma de la respuesta. La multitud que nos habita e in-forma es la sustancia misma del responder.

| RM | Inmanencias | @pathosytelos |

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