Page 86 - GALIET KAFKABEL JOB, KANT AND MILTON: Omnipotence, Impotence and Rebellion IV+

Galiet & Galiet
1⁄4
3⁄4 Job can reach it because there is no limit to the infinite series in an irrational Yahweh 3⁄4 3⁄4 K cannot reach it because there is no limit to the infinite series in an irrational Yahweh 3⁄4
3⁄4 Milton can reach it because there is a limit to the infinite series in Christianity’s Platonized God 3⁄4 1⁄2
Although Job is successful, and Josef K is not, there shall always be an infinite divisibility between Heath Tree A and B given that every A3⁄43⁄4B heath tree point adds another +1 and +1 to the series ad infinitum. Achilles is always bound to face a series of logical obstructions. He may have only dreamt that he actually reached the terrible or sublime Tortoise of the Head Start.
the p a r a d o x of misery.
Paradox of justice and injustice and of reaching one’s zero and not. Paradox, which sings of a universal Achillean futility in aspiring to reach her, our sublime Tortoise of the Head Start, may she not have been a never-ending dream, or a mirage of her other self, Beauty’s Beauty, perhaps and quizás?
Blaze
Logical obstructions of Yahweh and the Prosecutor, of Celestial and High Courts in the sorrowful odysseys of K and Job, each entangled by existential paradoxes, and by Wittgenstein’s complicated network of overlapping and crisscrossing grammar games.
In Job of Jobel, there is no potentiality, only death wishing. In Job of the Whirlwind, Job’s potentiality is consumed by Yahweh’s authority. Trembling, Job recants, and repents in humiliation for his revolt. Yahweh is master, Job, the slave. Why? Because Yahweh is the omnipotent creator of all things, including good and evil, whose infinite power is an irrationality and absurdity to pre-Socratics or Grecian thinkers interested in the natural causation of things. Job’s potentiality, however, returns anew. Once outside of Jobel where Zeno’s infinite divisibility reigned, He is re- actualized in Yahweh’s divine restoration, which induces new potentialities towards flourishing. Hence, Job’s existence is cyclical. It asserts Nietzsche’s Eternal Return to the Absurd, in that Job moves from prosperity to loss (without a just motive) to renewed prosperity and longevity (in cowardice, submission and ignorance of the truth of his sufferings). He journeys from death wishing and from desiring to rouse Leviathan to end the whole cosmos to a happy restoration in a make-believe fairy tale, mute. In this transition, Job ceases to be the tragic hero of Jobel, and becomes an anti-hero, all-too meek and subservient to a despot and fickle Yahweh. Yahweh’s restoration is gold to Job, while the apparent acquittal is a crumb to K. Where K is the ideal Kantian and Miltonian tragic hero, Job, in his restoration, is the anti-Kantian and Miltonian one.
Job is the absurd hero of Yahweh’s Theatre of the Infinite Absurd. He moves from good fortune to ill fortune to good-fortune on Yahweh’s call of the dice. Jobel’s Theatre is crueler than Dionysus.’ In it, its key Deity, Yahweh, is
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