Israel and Humanity - Unity of law in the universe and humanity
III.
The law of human organization.
§ 1.
UNIT OF LAW IN THE UNIVERSE AND HUMANITY.
We must now study the law of human organization from the Judaism. We already know that Jewish view of man is for the earth that is the soul from the body, its appearance on earth in any way that science sees it, is the highest manifestation force that Kiefer has called LBS, or if you prefer, mark the moment of cosmic evolution in which this force, which has hitherto unconsciously developed conscience finally takes herself. We have also said that the same law governs humanity and therefore the entire universe and that man, Adam primitive becomes conscious of his own law by the very fact that he is aware of his individual existence. Before examining this topic Hebrew documents, it should anticipate an objection. This identity of law to the world in general and man is it not an obstacle to the perfectibility was said to characterize humanity and can not we support the other with Geoffroy Saint-Hilaire the state of mankind is not in harmony with the rest of the system of nature?
To this objection Edgar Quinet has rightly said that man, as a culmination and summary of the nature of which he is [1] the microcosm, must find in himself the whole evolution of a type and which may be found in any other case. If so, it follows that human history is also subject to the same laws which govern the cosmic evolution and constitute, vis-à-vis each particular organic period, the creative pen, ie the Supernatural . It follows that the general nature of the case, the mutability as that of individual freedom, the first is only the outward manifestation, place the human being in circumstances which are beyond and above constant rules and fatal period of each organic. But the identity of law nevertheless demonstrated. Man and nature are also progressive, only the character of perfectibility, which in humans is permanent, not responding to the phase evolution of nature in which he lives, but to succeed all phases and is in apparent contradiction with the current nature subject to invariable laws, but in reality it is in harmony with nature in general, considered as a succession of ever more perfect worlds. Human nature has therefore now what Nature acquires in the course of its evolution, in other words, it not only meets the current phase of existence, but also to those who should succeed him and this Rabbis have said that in their own way by saying that man has a share in the world to come.
If in the perfectibility of human law does not prevent the fundamental identity of this with the universal law, in turn, this identity does not contradict the superiority of man over nature and the role that Judaism Theosophical d agreeing in this with the mystical philosophers, assigns to the man in the redemption of nature itself. When we talk about identity of law, we must not forget that this single law takes different forms in different subjects to which it applies, not only these varieties do not destroy the supreme identity, but they are rigorous and therefore an essential condition. Indeed, the law would remain the same point when acting under circumstances and on various subjects, it was of the forms needed to serve its purpose to each other and submit to its obligations. So is it also the question of Revelation, provided however that in applications which changes can not understand the point of product [2] human activity or social conventions, but only the work of nature, that is to say that human law must be in unison with that of the universe, as they are one and the same law.
We certainly can not imagine a more sensitive difference than exists between being blind and ruled by fate and another about reasonable and free and it is not surprising that the law of the latter confers a superiority over the former. Now the man is in the ideal that the world was created, becomes conscious, takes possession of himself, knows himself, is measured and is reflected, not perhaps the way he knows in absolute terms, but at least that much can be a relative, and as the ideal is always higher than real, as Nature does not perfectly fit his model, it follows that to know its place, is to know both what is and what can and should be, is acquiring the ability to push nature to achieve more perfect his own ideal. That's how intelligent and free being, man, while obeying the same law that governs nature, do not cease to be superior to the latter, since it has the power to work for its completion at the same While he was perfecting himself in a word in him and through him that the law receives its highest and most complete application.
