Author: Aaron Jacob

Out of Egypt: metaxy, memory, and Moses the Egyptian


I. Introduction

Draw a distinction.
Call it the first distinction.
Call the space in which it is drawn the space severed or cloven by the distinction.
—George Spencer-Brown[1]

Nothing, in fact, is far away from anything; things are not remote: there is, no doubt, the aloofness of difference and of mingled natures as against the unmingled; but selfhood has nothing to do with spatial position, and in unity itself there may still be distinction.

We find from time to time that the wisdom found in one field of study is applicable to another. George Spencer-Brown was writing about the space of logical and mathematical construction; Plotinus was speaking of unity on the most fundamental level, that of all things in the One. Taking these together, we see that every distinction between things is simultaneously a line of contact between them. That which we cleave apart, conceptually speaking, we necessarily and in the very same instance cleave together. Every separation is thus a connection. Such a line, of boundary as well as contact, not only cleaves a given space but is a space in itself, an interval or betweenness which has been called metaxy.

Continue reading “Out of Egypt: metaxy, memory, and Moses the Egyptian”

Religion, counter-religion, and the weirdness of modernity

I. Cultural Space and the Problem of Secularity


It can be supposed that in every age there are men who take for granted the peculiarities of the spatial-temporal location in which they happen to find themselves. But in every age there is also a connection to the past through living ancestors, myths, rituals, institutions, names, recorded history, and so on; and a connection to the future through concern for one’s descendants, as well as the maintenance of myths, rituals, and so on.

Such a connection can be called vertical, as it extends up and down in time—as opposed to horizontal cultural connections which exist between people of the same generation. Today, of course, we are notably lacking in vertically transmitted ideas and practices, and rather than calling the past back into conscious (and unconscious) life through myth and ritual, we often see our own cultural past as a strange place with foreign values and customs. This is, in part, because older and younger people do not socialize with one another in the same ways, or with the same frequency, that they did only a century ago. Continue reading “Religion, counter-religion, and the weirdness of modernity”