In the beginning there was not the word, but the act of creating by speaking. As a speech act and autopoiesis, a creation by oneself and out of oneself. All of us, one might think, are little more than the physical continuations and psychosocial refractions of that primary act by whoever or whatever. On the one hand, as the biological actors of its repetition in the act of reproduction as a sympoetic doing-with or, to put it more simply, by doing it together. Nevertheless, birth — as a genetically “tainted” mimesis of bringing into the world through language itself — through the primal scream of mother and child points both towards language as an act of creation of the rational mind and to the inherent pain of every creative act.

The incarnation — the wanted or unwanted, but inevitable Heideggerian being-in-the-world — thus opens up a further level of this exegetic history of agency and creations. On the one hand, in the tension of the newborn child between absolute helplessness and future (at least theoretically) unlimited power to act. On the other hand, the emergence of the inexperienced, ignorant and innocent refers to a spatial and moral dimension of being. Culturally, this dimension is located in the allegorical space of paradise as a “suburb” to each sinful act and only open to those who act innocently and thus paradoxically inhuman.

But paradise is at the same time a place of eternal happiness and the scene of the painful act of incarnation, since the inevitable expulsion already resides in it. For those displaced in this way, the most difficult act of being then becomes the negotiation of this very being via the relationship to oneself and everything else. However, language as a central tool of this negotiation becomes an indissoluble contradiction to unconscious paradisal agency, from which it has emancipated and “renounced” itself. Striving for happiness hence already contains its own contradiction and failure and thus the very tragedy of human existence.