Modernity Modernity 3) In terms of metaphysical knowledge, finally:
Supervielle True modernity is, I think he, at the crossroads of science and spirituality, where the prevailing query and a certain quality of silence - such as non-dogmatic philosophy like Buddhism can offer. Evidenced by these excerpts from the fascinating dialogue between the Buddhist monk Matthieu Ricard and astrophysicist Trinh Xuan Thuan, The Infinity in the palm of the hand - From the Big Bang to the awakening, Nil / Fayard, Paris, 2000:
MATTHEW: (...) we must first return to the concept of "relative truth". According to Buddhism, the way we perceive the world as being composed of distinct phenomena from isolated causes and conditions is called "relative truth" or "misleading truth." The daily experience leads us to believe that things have a reality independent objective, as if they existed on their own and had an intrinsic identity. But this mode of apprehension of phenomena is a simple construction of our mind. Even if this vision of reality is confirmed by common sense, it does not withstand analysis. Buddhism instead adopts the notion that things - would better say the phenomena - exist only in relationship with others, the idea of reciprocal causation. An event can occur only in the relationship and dependencies on other events. Buddhism sees the world as a vast flow of events connected to each other and all participating together. Our mode of apprehension of this flow crystallizes some aspects of the whole in a purely illusory and makes us believe that it is autonomous entities which we are entirely separate. In one of his sermons, the Buddha described reality as a network of pearls: each of pearls, all others are reflected, and the palace which they decorate the facade and the entire universe. This means that each element of reality, all others are present. This image illustrates the concept of interdependence that it can exist anywhere in the universe a single entity separate from the whole.
T. - The concept of "flow events" joined the vision of modern cosmology: the smallest atom to the universe, through the galaxies, stars and men, everything moves and changes, nothing stays the same . Mr.
- Not only are things moving, but we perceive them as "things" because we look at the phenomena from a certain angle. It should therefore be careful to attribute the world properties that are only appearances. The phenomena are simple events that occur in the circumstances. Buddhism does not deny the conventional truth, that the ordinary man sees or detects that the learned. He does not challenge the laws of cause and effect, nor the laws of physics or mathematics. It simply says that if you go to the bottom of things, there is a difference between how the world appears to us, its ultimate nature, which is devoid of intrinsic existence.
T. - How the ultimate nature of things does it relate to interdependence?
M. - The word interdependence is a translation of the Sanskrit word pratitya samutpada meaning "to be by co-emergence" and can interpreted in two complementary ways. The first is "This arises because it is" what means that things exist in a certain way but that nothing exists in itself. The second is' this, having been produced, this product, "meaning that nothing can be its own cause. In other words, everything is in one way or another, interdependent with the world. One thing that can arise because it is connected, conditioned and conditioning, co-hosts and co-operative, and in continuous transformation. Interdependence is intimately linked to the impermanence of phenomena and provides a model transformation that does not involve intervention by a host entity. The interdependence also explains that the Buddhism refers to the emptiness of phenomena, an emptiness that means no "reality" intrinsic. (...) Ironically, although the idea of interdependence undermines the notion of autonomous reality is that it also allows the manifestation of phenomena. Consider the notion of an entity that exists independently of all others. Immutable and autonomous entity could not act on anything and nothing could influence it. Interdependence is needed to elucidate the phenomena.
refutes this argument as well the concept of autonomous particles that would build material, as a creative entity that has no other cause than itself. Moreover, this interdependence naturally includes consciousness: an object depends on a subject to be applicable. Schrödinger had noticed this problem when he wrote: "Without being aware, we exclude the subject of knowledge in the field of nature as we begin to understand. Causing the person we're with us, a step backwards for the role of a spectator outside world, which thus becomes an objective world. "
interdependence is still that of relations between parts and whole: the parties involved in the everything and everything is present in the parts.
Finally, the most subtle of interdependence is the interdependence between the "designation based" and "designation" of a phenomenon. The location, shape, size, color or other characteristic of an apparent phenomenon are only bases for designation as a whole is not an "entity" or an autonomous object. This designation is a construct that assigns a reality in the phenomenon itself. In our everyday experience, when an object is presented to us, this is not its nominal existence appears to us, but its existence in itself. But when analyzing this "object" stemming from multiple causes and conditions, we are unable to isolate an autonomous identity. We can not say that the phenomenon does not exist, since we are experiencing, but we can not say either that it is a reality in itself. The conclusion is that the object exists (it does not fall into a nihilistic view of things), but its mode of existence is purely nominal, conventional (thus avoiding the other extreme, that of autonomous entities, so eternal ). A phenomenon which has no independent existence but is not purely an action may not exist, a function obeying causality and lead to positive or negative. It is therefore possible to anticipate the results of our actions and thus to organize our relationship with the world. A Tibetan verse says:
"Emptiness is not a lack of functionality,
But the absence of reality, absolute existence.
production in dependence does not imply an intrinsic reality
But a world like an illusion. "
We see here how the Buddhist vision of the world, it is all consistent with the data of modern physics, a radical break with our usual way of looking the world, insofar as this vision is absolutely inconceivable to reason. Hence the need for the Buddhist, to abandon the use of language to engage in pure experience - quiet by nature.
Supervielle Poetry, like all poetry, do not go so far, of course, but the language she uses, she transforms into a gesture of approach and not the receiver of a message. In this way, it can be like silence to lead us to experience a vision that is both impossible and closer to a truth of the universe. Provided, of course, to hear that truth as non-conceptual.
there so far between "pansympathie" spoken Supervielle and interdependence Buddhist who refuses to accept reality as an entity and not appointed by the negative term, while "emptiness"? Just re-read these two verses of the poet: "And the star said: I tremble at the end of a wire. / If nobody believed in me, I cease to exist. "This is the approximation that is established throughout my own reading, in my essay on poetic knowledge as Supervielle since quitting scientific knowledge to develop a knowledge different, completely paradoxical. And even before - this fact should be highlighted - for having knowledge of Buddhist philosophy. Therefore my only conclusion is really the echo of this proximity.
photos Fahim Gaballah 
An attempt 
