Anthropology has taught us that early
hunter groups burials not only aimed at fabulous trips to other worlds but that
they also obeyed to a definite and prosaic fear of the deceased, especially
when it was the corpse of a Chieftain or warrior that everyone knew to be of
bad temper. They put stones upon the corpse in order to immobilize it and avoid
unpleasant visits at night claiming its favorite toys or wives. In this sense,
pyramids represent the greatest achievement in anti-zombie technology,
disguised as the macro ego-trip of a deluded human being.
Analogously, philosophy has tried to
bury the corpse of the metaphysics of the King-God under thousand rocks, but
the resilient body keeps coming back to life, annoyingly, embarrassing the
philosophical family like a poor and ugly distant relative which appears in the
middle of an epistemological party. For the scientific community, the smell is
unbearable, though they seem to ignore the annoyance when the mummy presents
itself in the party as one of the few chosen priests of the universal law:
Isaac, Albert…
The pantheons of philosophy have
become the place for field work. Midway between forensic and embalming sciences
philosophy feeds on itself, thus reproducing a reification game of
transcendental objects which blocks the way for the development of an onto-epistemology
based in the human law that at the same time extends into the realm of life.
But a wonderful paradox awaits for any adventurous philosophy which steps out
of the graveyard looking for fresh air: the transformation of philosophy into
natural science only partially buries the corpses of the King-Gods, for in the
modern world science has not the liminal character of philosophy, instead, it
is central to the mythical axes of Western society, and the proper practice of
science requires from the thinker a compulsory belief in Santa Claus, i.e. the
naïve psychological constitution of a five year old, otherwise the King will
not invest him/her with the wisdom of a Nobel Prize.
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