Dreaming the Myth Onwards by Giegerich Wolfgang;

Author:Giegerich, Wolfgang;
Language: eng
Format: epub
Publisher: Taylor & Francis Group
Published: 2020-07-15T00:00:00+00:00

In this scheme

1 a and 1 b represent the nature stage of the soul,

            2a and 2b the transcendence stage of the soul, and

                        3a and 3b the logical form stage of the soul.

Here “nature,” as a status of soul, is the form of “literal other,” sensual object or phenomenon; modern psychology often thinks of it in terms of projection.50 “Transcendence” is sublated, distilled, or spiritualized otherness; this means it is a “projection” changed from literal object or thing, or entity, into conceptual form. As such it is also the fulfillment of ancient philosophical speculative thought, its having come home to itself. And “logical form” is sublated transcendence—or homecoming of the “projection” to self. In each stage, the a-version represents, first, the experience of the death or loss of the entire previous stage and, secondly, it is already implicitly what b is explicitly. Thirdly, it is at the same time the first immediacy of what the new stage is as a whole, whereas b in each case is, first, the releasement of the a-version from its preliminary and ununderstood form into its truth and thus, secondly, the fulfillment of the entire new stage. However, in addition it is, thirdly, also the first immediacy of the next “higher” a-version.

Now that we have come to the end of my exposition about “The ‘death of God’ and the Ascension of Christ” we can see that any “God must not die!” would not only be counterfactual, but also prevent the movement inherent in the notion of Christ’s Ascension from finding its fulfillment and thus also prevent the soul from achieving its ends. It would hold us in (a modern version of) the worm’s eye view.

In conclusion, let me add two notes. (1) By working with the notions of “myth,” mythological Pan, “Great Pan is dead!,” Christ’s Ascension, and Nietzsche’s “God is dead!,” I have availed myself of religious or “theological” material in order to discuss the soul’s movement. Despite the fact that religious ideas are most precious to the soul and usually present the highest soul values, I do not wish to suggest that these ideas are the only authentic or at least the foremost way to account for the soul’s historical development. The same development could have been described by focusing on any one of a variety of other, nonreligious topics. The religious material here merely functions as one possible exemplification, one that in the present context was, of course, determined by the topic of the present paper. (2) Although especially Christ’s Ascension, but also “God is dead!” are theological motifs and seem to belong to the sphere of religious faith or disbelief, I did not apperceive them as such and treat them theologically, or as matters of faith. The soul has no stake in gods, in religious ideas, religious faith per se. Nor do I. Psychologically, such ideas are “symbols,” means of the soul’s speaking about

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