El concepto de carne en la primera teología y el «cuerpo hablante»
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Universidad Nacional de Rosario. Facultad de Psicología. Departamento de Psicoanálisis
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El texto propone, a condición de contextualizar y releer históricamente el significante carne de la tradición judeo-cristiana,
que el «margen más allá de la vida» que
Lacan sitúa entre cuerpo y significante en
1960 remite a un lugar análogo al que ocupan tanto semántica como sintácticamente,
los significantes latino caro y griego σαρζ,
que traducen el hebreo bá-sar (carne). Por
retroacción histórica, y dando prevalencia
a la letra sobre el sentido, se vería que los
primeros textos teológicos sitúan este significante en un lugar de «béance», o por lo
menos de contradicción insostenible, donde nada representable ni pensable permite
producir una síntesis. Interrumpiendo el
dualismo platónico alma/cuerpo, la carne
del cristianismo, que no es ni cuerpo ni
alma, desorganiza la dualidad, abriendo a
un sistema ternario cuerpo/carne/espíritu,
referente conceptual que alimenta probablemente la última enseñanza de Lacan y
donde la «carne» responde a un Real.
The text proposes, on the condition of contextualizing and re-reading historically the significant flesh of the Judeo-Christian tradition, that the margin “beyond life” that Lacan places between body and signifier in 1960 refers to a place analogous to that occupied by so much semantics as syntactically, the signifiers Latin expensive and Greek σαρζ, which translate the Hebrew ba-sar (flesh). By historical retroaction, and giving precedence to the letter on the sense, it would be seen that the first theological texts place this signifier in a place of “béance”, or at least of unsustainable contradiction, where nothing representable or thinkable can produce a synthesis. Interrupting the soul / body platonic dualism, the flesh of Christianity, which is neither body nor soul, disorganizes duality, opening up a ternary body / flesh / spirit system, a conceptual referent that probably feeds Lacan’s last teaching and where the «meat» responds to a Real.
The text proposes, on the condition of contextualizing and re-reading historically the significant flesh of the Judeo-Christian tradition, that the margin “beyond life” that Lacan places between body and signifier in 1960 refers to a place analogous to that occupied by so much semantics as syntactically, the signifiers Latin expensive and Greek σαρζ, which translate the Hebrew ba-sar (flesh). By historical retroaction, and giving precedence to the letter on the sense, it would be seen that the first theological texts place this signifier in a place of “béance”, or at least of unsustainable contradiction, where nothing representable or thinkable can produce a synthesis. Interrupting the soul / body platonic dualism, the flesh of Christianity, which is neither body nor soul, disorganizes duality, opening up a ternary body / flesh / spirit system, a conceptual referent that probably feeds Lacan’s last teaching and where the «meat» responds to a Real.