Page 83 - Eclipse of God
P. 83

56 Chapter 5

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               God? The Other is enough, no matter what other.”  But what
               if God is not the quintessence of the Other, but rather its abso-
               luteness? And what if it is not primarily the reciprocal relation
               of subject and object which exists between me and the other,
               but rather the reciprocal relation of I and Thou? Each empir-
               ical other does not, of course, remain my Thou; he becomes
               an It, an object for me as I for him. It is not so, however, with
               that absolute Other, the Absolute over against me, that unde-
               finable and unfathomable X that I call “God.” God can never
               become an object for me; I can attain no other relation to Him
               than that of the I to its eternal Thou, that of the Thou to its
               eternal I. But if man is no longer able to attain this relation, if
               God is silent toward him and he toward God, then something
               has taken place, not in human subjectivity but in Being itself.
               It would be worthier not to explain it to oneself in sensational
               and incompetent sayings, such as that of the “death” of God,
               but to endure it as it is and at the same time to move existen-
               tially toward a new happening, toward that event in which the
               word between heaven and earth will again be heard. Thus the
               perseverance of the “religious need,” to which Sartre objects
               and which he thinks contradicts the silence of the transcend-
               ent, instead points directly to the situation in which man be-
               comes aware of this silence as such.
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                 Still more questionable is Sartre’s demand,  reminiscent of
               Ludwig Feuerbach, that man should recover for himself the
               creative freedom which he ascribed to God and that he should
               affirm himself as the being through whom a world exists. That
               ordering of known phenomena which we call the world is, in-
               deed, the composite work of a thousand human generations,
               but it has come into being through the fact that manifold being,
               which is not our work, meets us, who are, likewise, together
               with our subjectivity, not our work. Nor is this meeting, out
               of which arises the whole of the phenomena which we order
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