THEORETICAL BASIS FOR THE CONSTRUCTION OF
THE TEMPLE TO UNKNOWN GOD

Brothers and sisters, believers and non-believers,
 
There has always been a question among us, who would have more women, who would lay down more of them. There is also an eternal question, how to get more and more money, how to have more beautiful house, car or some digital tool. But there has been also the knowledge among men of wisdom, that such grabbing of pleasure and wealth gives no complete, no final satisfaction. That even when you have everything, you are still missing something. Yes, there has always been a knowledge that the final victory of everything is death, that in improving of life in base nothing can be improved. That pleasures are sought in the wrong end, that there is no real happiness, that the world is ruled by some kind of evil force, and it is thundering into its own implosion. So that in the end there is eternal same and same negative attitude of the worlds basis. According to this pessimistic view philosophers through history of mankind have been asking themselves, if at the end NOTHING is better than BEING, which is quite a sad conclusion, and which demands some kind of solution, which is based right in this very core of the universe itself and its truth alone.
 
With other words, we can structure these sentences with their questions and possible answers, all attached to our real life situation, in the following manner:
If the present historical time defines the globalisation of the political, social and economic categories and factors with all their evilness and hopelessness, however right such structuration of the planet happening actuates the consciousness about the two border topics: 1.about the world base, the cause of globalisation and 2. about its surplus moment, thus the moment, which is however dictated by the universality logic itself, namely about the moment of the wider cosmological, metaphysical and eschatological dimensions.
 
Such conception of the definite element from the class of the substantial agenses of the modern history brutally fires the demand of creation of the definite re-sewing point, in which will identically thicken all the symbol validity, assurance and value of this integral, world totality, cosmical and transcendent manifesting embodiement.
 
Under the concept of this symbolic identity embodiement we think about the physical construction of The Temple to the Unknown God. We think about spirit ground redefinition of our civilisational code. We think that such conception of the Thing can bring into present planet structuration of the daily politics, economic prosesses and nihilistic trends the higher element of the Norm, Sense, extatic attitude.
 
The first altar to the Unknown God was here in Athens. On this rock of Areopag, the Athens Supreme Court of Justice under Acropolis, St. Paul had his famous speech to the philosophers about the unknown God. The Apostole works say so: “Then Paul stepped in the middle of Aeropag and began to speak:”The Athens men! By all I see, you are very religious. I was walking through your capital town and visited the holy objects. By that I noticed also the altar with the inscription To the unknown God. What you honour, not to know, I am announcing you….”
 
Dear friends, but what are the characteristics of that God, with whom St.Paul is identifying, though He is of “Greek origin?” What is this God, who should offer the basis for all worldly and supernatural, who should cover the Whole of human spirit? What philosophical contence can enable such a consciousness, in which people could more easily control the elements of the bad in particular and reflect their individual in the power of the One?
 
Before we make an outline of what we are thinking under the conceptual image of God, whose symbolic site will be set up in the small altar or temple in Athens, we must emphasize the following:
 
A man of reflection, if he asks himself about the God’s existence, won’t be able to deny the statement, that right he is that, who thinks about God, who in the form of his thought sets Him up. He will state, that each thinking, which establishes the existenece of something, begins right from its own position, from the subject’s position, with this thinking.
 
And here the matter complicates. If we thus begin from this position, we state, that God are right we ourselves, for we create Him with thinking Him. Already a question, what God is and what He is not, supposes the point of uttering, that we set up this question, and this, unfortunately, are we ourselves. So our question of God’s existence depends on our cogitation, on our actual empirical existence, on intentional parametres of our consciousness.
 
Therefore it is not unusual, that Hegel sets up the Absolutness of God, his appealless and conditionless Essence in relation with our mind. Without us, there wouldn’t be God, for the absence of thought about Him is the absence of He himself as the mind’s entity.
 
Consequences, which are released by such logic, are great. If God depends on us, He simply is not. God as an Absolute who does not depend on nothing. But if something does not depend on nothing and we don’t think it and therefore it is not, how does it go together?
 
Yes, right in this is the essence of the problem and its solution? If God depends on letters, words and thoughts, on all the material ground of the thinking organism, if God as Absolute is a synthesis of human and transcendental, he is really not absolute. Absolute is so, that he is not. God is so, that His determination is in a thought His denying, His non-existence. But He is as an existence so, that He is not in any thought, that our thought about Him is a mistake.
 
Therefore, brothers and sisters, we will, in accordance with the told and with regard of our promise, that we make a kind of outline of that, what we think with the conceptual image of God, whose symbol place will be embodied in altar or temple here, in Athens, present you seven points which are forming the base for the understanding of our project:

1. If we limit the world with two basic cathegories of Being and nothing, stands God beyond and above both. For Him we cannot say whether He is or He is not. Therefore infinitely more of this that Earth is round, is God God. Neither any fact of experience, nor any science can give us anything more truthful than this, that God is God. He is Non-term in Non-world with No-life and Non-logic.
 
2. The highest cosistence, the last truth must be completely unprovable and groundless in consistency. Godness of God, His truthfulness criterion is right in that, that for Him consistence and inconsistence is not. This is that total Out of His.
 
3. When we speak of God, we say that the last and the ultimate is standing right at the opposite end of that, to what we have come the furthest. This last is right opposition of that extremely of ours.
 
4.Therefore not even the position of uttering as “null class of the denoting chain”, as undefined materiallity, isn’t that absolute place in subject, which should be in this its extreme ireductibility connected with God, but it would be only the last but one, where Outer merely begins from. That Last, which is neither mentioned nothing, nor that being, nor this last, nor that indefiniteness, but the real Transcendence.
 
5. God is Non-thinkable. Therefore he is Non-God. Absolute is thus that, what is neither element or class of the universe nor the infinite of the other worlds, but He-himself, who does not dwell.
 
6. Less than zero bases the World, drives it and makes alive in endless variety of the elements and classes or it destroys it. Let’s be glad, we have found us in front of the desperate object of consciousness, when it is possible to think something, what is endless worse than nothing. Because Outside, in the Over-nonexistence, is All. The whole Being, truth and cognition. There is no World, there is no truth, for they are all in God.
 
7. That God is God, it must be at first confirmed and proved in its complete weakness, in the kingdom of the immense evil. Only then, when we say “Here is the end, we cannot go further anymore”, not earlier than at the bottom itself, only in the worst woe we can start to talk about God as God. The Absolute is only so, that it first subjects to the complete negation, but it is in the same, when the negation seizes it and consumes it – when in the end remains only that negation – still yet itself, the endless difference to negation. Where Absolute is denied, is it its beginning.

According to these principles, which are implicated in St. Paul’s speech, we have to do with the God of all gods, with the God as a cross-section of all godly and worldly, with the global God, thus even with the ateists’ God, for also its negation is already in Him himself and in whom all the religions are one and the whole world is one. And the liberating attitude of all the humanity is in His sight.
 
With Paul’s speech to the people of Athens and their altar to the Unknown God there is also one important thing to be stated. I speak of the “corner stone” of the most radical directions in the philosophy of religion or in the theology itself. It concerns so called direction of the apophatical, negative theology and mystic philosophy which roots go back to Plato, but this mental orientation reaches one of its “absolute phases” in the most mysterious person of the European philosophy, in the name of Pseudo Dionysius Areopagites. And here starts the enigma. Among the audience who was listening to the Paul’s speech was also the Athenian judge Dionysius. He accepted the Christian religion, he became the first Athenian bishop and as a St. Dionysius also the protector of Athens. In the history of philosophy exists thus the eternal question, if it isn’t right that Paul’s scholar the autor maybe of the most extreme theory about the Absolute or there is some other person, hidden behind that name and never to be identified.
 
My dear ones, we say, the first altar to such God had been set up here, in Athens.Therefore the duty and the main aim of our project at the Department of Pure and Practical Philosophy at NSK is, that the point of the re-sewing of the world physics and methaphysics, that small altar which presents the cruicial turnover in the thought about the Absolute and symbolically embraces the globe to return it into the consciousness of the planet community and bring it back to the Greeks, to Athens. Like a gift of something what was once theirs, but is of all now. But it is of all now in its global ethical orientation.
 
Areopag, Athens, November 2004