In defining what he calls the duality of the Apollonian and the Dionysian in « The Birth of Tragedy », Nietzsche attributes a process to Dionysus and Apollo in which they are, as subjects, only the representation, the crystallized image. Curiously, the German philosopher does not associate strength with the titanic figure of Prometheus. How should one then define the " Promethean " ?
In Greek mythology, Titans have an essence that is half-human, half-divine. More importantly, this dual nature presents Prometheus as the one who separated mankind from beasts by donating the fire (stolen from Hephaestus and Athena) that symbolizes the balance between the arts, science and technology. According to some versions of the myth, he even formed man from earth and water, something he shares with the Judeo-Christian God.
Thus, Prometheus is represented as one who creates, who moulds (from the Latin fingere, " to do with the hands, molding ") humanity, giving it shape. However, as the hero of a mythological narrative he is also, from a human point of view, a fictional product of humanity. The Promethean consequently also represents man's ability to create transcendental figures, which go beyond the life of a suffering animal, and which are not under the constant threat of detention by the secret of the gods, as the case was with Prometheus, chained to a rock by Zeus and sentenced to have his liver devoured by a vulture. Man would become human, would emerge from the non-being and the unformed only when he produces himself what forms him and not when he lets himself to be moulded by an informational influx.
It is better not to think of mankind quantitatively, in terms of the mass of individuals : the essence of a human being is not a particle ; the essence is rather, within a particle called " man ", as well as in its interaction with the fields of waves surrounding it : waves that have the ability to inform -- that is to say -- to form -- the interior. Mankind is hence a potentiality contained in each individual, which has to be actualized in time to create the present or " pre-senses ", to create time.
The present, like the humanity of an individual, is not given : it emerges when physical matter taps into the metaphysical potential that is always already there, but which also exists without the physical (as the confirmed etymology of the prefix " meta "). The future, and therefore, the time to create from a source that does not exist -- is not the past, but in the present. The present is a Promethean process, and it lies within humanity, if it never produces, or never consumes. Life is synonymous with intensity. It is about being in the midst of a constitutive tension, and not about solving it. He must be thinking as a process, a vibration, an electric voltage between two poles that can be human and divine. It is also the " I " of the author and the " you " of the reader -- fixed points between which writing and reading, as metaphors of the vibrational process of life, can develop.
Beings must necessarily exist . It is rather a duty to be what we can be. The need to achieve a Promethean or Christ-like synthesis of the human and the divine, the arts and sciences, a vibrational synthesis that is still to come, of course -- but we believe that reading what follows will enable the possibility, and suggest the need.
 As it has been so nicely shown by Jean-Paul Galibert in Invitations philosophiques à la pensée du rien
, Ed. Léo Scheer, Paris, 2004.
Table of contents
Wiebo Van Toledo
Unicité et répétition
pdf (548 Kb)
Un été loin d’Aventicum
pdf (296 Kb)
Les lettres de Victor
pdf (308 Kb)
À partir du Prométhée d’Alexandre Scriabine
Un essai de synthèse des discours
pdf (396 Kb)
Portée cognitive du regard
Salvador Dalí et la subjectivité des formes
pdf (684 Kb)
Rapport d’herméneutique minérale
pdf (308 Kb)
pdf (344 Kb)
Journal d’un hyppocampe
pdf (248 Kb)
pages 55, 74.
pages 123, 129.