Israel and Humanity - Philosophy as the doctrine of human cooperation

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III.

Philosophy of the doctrine of human cooperation.

§ 1.

The idea of cooperation between man and God Has a metaphysical foundation? Can not be doubted, if one recalls that, according to Judaism, man is endowed with free will and that therefore he has the ability to assist it to thwart the designs of the Creator, as it would in fact all the other forces of the universe, if they had freedom. He becomes the cooperator of God, when acting pursuant to his plan of providence. We must necessarily accept that, if man is free, it exerts a powerful influence either good or evil, after his use of his free will and as it enters the realization of divine or s'on views aside.

Under this truth so obvious, hiding the Theosophical principle of action that man has on the whole universe a conscious or unconscious, because of the influence he exerts on things known and the unknowable side of creation. How could it be otherwise since the theological point of view of freedom, the will, the soul itself appear to us originally and inherently divine substantially as a ray, a party and as a limitation of the omnipotence of God? It is impossible that this close relationship with the Universe, with the Lord, what the soul wants, what it does, remains without effect on the entire set. And if human thought, like everyone says, has its source in a constant communication, the Absolute, it is inconceivable that this intimate and continuous does not widen enormously the sphere of action of man. We remember what we said consciences concentric returning all into each other until the divine consciousness that embraces them all. Now if this is true, everyone understands how high can raise the action of the human being that some theologians have called, not without reason, a thought of God, and is free to cooperate in the universal order or to combat it.

And do not accuse us of not absorb the human nature in the divine nature, to raise the force, like the Gnostics, philosophers of the Alexandrian school and mystical exaggerated. Yes, man is a thought of God, but an active thought, that is to say capable of acting by itself. A writer who is certainly not a mystic, Havet, said, as we could do it ourselves: "When we seek God, God who seeks us."

This idea of beneficial or harmful influence of man over creation is found, it seems, the beliefs of the Parsis and this has inspired Michelet a page from a lyrical beauty in which he celebrates the greatness of this head of household, up at night, when the wife and child slept, declared before the fire, the words that give life to the worlds, "What will be," he said, the holiness of one who feels so necessary to the existence of worlds! In the silence of midnight, he feels only agree with all the tribes of the Pure, which at that time, also say the same Word of Life Bible ". And now what is expressed, in a less fanciful and more precise, a serious philosopher whose reasoning is no less impressive than the outburst of poetry: "I imagine, Fichte wrote, it should suffice that will exist as any will, even when still buried in the mystery of my mind ... so that it becomes the cause in this world and the common center of a multitude of intellectual change that, starting from this point, spread in ripples to the farthest limits of the various spaces intelligible, in exactly the same way as in our visible world, the slightest movement of the smallest portion of the materials relate different series of other moves that will also radiate across the vastness of the material universe ... The law of duty is the point through which mow the invisible world and the visible world is the place of both, it is the sense organ by which man can act, in the sphere remains veiled to his eyes land ". Whole passage of Fichte is to meditate and be noticed, certainly how it conforms to the ideas we present. However, when it concludes that "it is the only requirement to comply with the duty that the will of finite beings have taken on the infinite will and that, apart from this condition, they are for the latter as n ' having never been "we will observe that not conceive how the act of the finite will, in accord with duty, may affect the finite will, but that in contrast he has also taken on this commitment infinite, although in a reverse direction, when in conflict with the duty. This is not the only universe Agit free will is about God himself, if allowed to speak, by facilitating or contractor carrying out its designs.

This doctrine of man's cooperation with God has nothing that fits perfectly with nature and the divine origin of the human mind, because everything man does like being created to the image and likeness of God, he does it to continue and complete the action of God in the world. She further explains that human action can have on what Fichte calls the infinite will and what Kabbada Appoints Shekina , the divine in the world, because in case of rebellion the human will is the part that rises up against all and is the kingdom divided against itself . That becomes understandable how, in light of that doctrine, everything we read in the Bible and the Rabbis on the influence of man on God's world, everything we are told of the pain or joy that human works are experiencing the Deity, in a word all anthropopathies. We finally understand how to reconcile the seemingly contradictory biblical texts, each assuming the other denying the influence of the works of man, as those concerning the soul of the world, Shekina or divine immanence, while they apply to the transcendent God, the Ideal inaccessible to the vicissitudes of creation.

§ 2.

There is another truth that presupposes the doctrine of human cooperation: that God's law and the law of man are one and the same act, because cooperation is possible if we ' inspires both sides of the same thought and if we follow a single rule. Thus we see that sometimes the man is asked to imitate God, and sometimes it is God himself who is running what man is obliged to do. These are just two different ways of expressing this idea of unity of the Act. The first dominates the Bible, while the writings of Rabbis we have equal authority with examples of one and another.

It is not necessary to repeat here the imitation of God imposed on man as a duty. We will post only about the other side of this truth, the general principle that doctors suggested to many applications is that God himself observes . A rabbinic legend tells us that Moses is written in heaven he copied the law for his people and from another Haggadah, inspired by the same idea, the angels also claimed that Act to to observe it. The Rabbis tell us that the Act has served plan, model creation, which basically relates to that other doctrine that human souls have cooperated in the work of six days, the law of the man who started out as that of God and the universe.

We know that Voltaire, before modern critics, said that if God made man in His own image, man has made him and others have argued, in a more serious, but in the same direction that theology is essentially that of anthropology. We responded to this accusation that atheists anthropology is to theology, without the subjective conception itself that man is a God would not exist if the Absolute does not appeal to him, unless he inspired intuition of himself, in a word if there were no God goal . That's about the argument of Descartes, and no doubt he is perfectly correct in his place. Here it will suffice to note that science tends to show more and more, namely that the law that governs the universe in all its parts, despite the diversity of applications, is a plan, a single model and that of According to Judaism, there is a unity of purpose that beginning with God comes down to the last level creatures. In this way it is also true to say that theology is anthropology, as the atheists want to believe that by providing this argument in favor of their argument that to reverse the terms of the proposal because it is irrelevant from this point or another, since the voice that, in the highest heaven, delivered the fiat creator, is reflected by degrees over the whole scale of beings, and that for borrow the language of the Kabbalists, including the Supreme decade ten Sephiroth , is reproduced even in the tiniest creatures.

This unit plan that governs all creation becomes a law in man and conscious and rational cooperation, which is called by its nature, leads to a true continuation of the creative work, what the Italian philosopher Gioberti has rightly called a consecration. Also the work of the man she acquires characteristics that make it superior to nature, the latter being an effect of the creative act, and that human action is subsequently completed and in a sense the perfection of the act itself. The law creates, in the free and conscious, in Genesis and continues the work it must triumph in this very human freedom, which is true freedom only if they intervene in the chain of causes and effects of natural and to break the continuity. It is a permanent miracle, but it must admit or deny the freedom itself and what has been called, strictly speaking, the miracle itself is nothing but the appearance of intermittent the creative act, the echo of Genesis and the last prelude of what must follow, linking one to another and establishing the unity between the worlds.

To counteract human freedom and restore the balance that it could destroy the freedom of nature appears as a manifestation of the Infinite Consciousness. At the initial point, the infinite Consciousness presides over the birth of the finite point conversion, the finite consciousness in turn produces the movement back to the Infinite. Positivist philosophy and Hegel was right when she says that in man, it is nature that takes consciousness of itself. Only nature as it exists today is an effect, and the laws that are the results of certain conditions and these, which are causes in relation to these results, are themselves the effects of laws higher. However, this higher nature, the nature naturans , as the ancients said, that higher law, more universal is becoming aware of itself to create the naturata natura which in turn, becomes conscious in man to achieve perfection by him, return to its source, complete creative work, develop what it has potential and prepare palingenesis. Then happen again, to found the new order of things, a new creative act which, thanks to work done in Genesis previous existences will raise to a higher level. This means that man is the redeemer da nature, when working under the inspiration of the Word, the Logos incarnate in the divine law, he identifies with his mind and becomes, in the only acceptable meaning, the man-god.