'pbSaint Augustin does not speak the “Greek” language, the language of philosophers, or even the language of the Fathers of the Church. He ignores the modern distinction between theology and philosophy, meaning only the love of wisdom, thus of God and Christ. It is not a matter of metaphysics, at least in its literal and historical sense, the only worthy of discussion. And that is why his thoughts remain controversial and seem uncertain, especially as erudition and interpretations are progressing — because he has been forced, consciously or otherwise, to metaphysical readings that made him violent, or because, on the contrary, his lack of secrecy resisted metaphysics. It may therefore be that now, we are barely leaving metaphysics, which probably never entered it. in this case on the basis of what he calls confessio — speaking a speech not produced, but received and, once listened, given, in order not to speak about God, but to speak to God, either in the admission of faults or, above all, in renting (Chapter I). On the basis of this initial difference within the speech, it becomes possible, rather inevitable, to consider access to itself and its aporie. In this case, the certainty of existence leads (on the contrary to the Cogito Cartésien) to self-awareness. I live out of home: in the memory (the immemorial, even more than the unconscious) (Chapter II). For example, I live in the decoration of truth rather than theoretical, but erotic, which you need to love in order to know it (Chapter III). So when I love (or hail) the truth, I feel the unavailability of my own will for himself and my constant exposure to temptation (Chapter IV). ‘/p’b.The self-alterity can never go beyond, but may think. In order to do so, it is necessary to identify the gap which makes me the closest but also the most definitive one. That gap occurs in the event of time itself, wherever I have been deployed precisely and ineluctably in the distance, distraction and all the difficulty, then using that distance as a boost outside itself, not as a dispersion in itself (chap. V). The ambivalent difference in time actually assigns itself to its fineness, or more precisely to its creature status (Chapter VI): as such, the man has no essence or definition other than his reference to God, than his image status referred to God’s resemblance. What takes the place of self-esteem, that is to say, even that reference to the image and resemblance, does not therefore abolish it, but rather brings it back to its unique place — more than itself, but more than self-evident, ‘ibinterior intimo meo’/ib. Unless this excess is self-evident, the person’s own home is not where to behave.’/PB ‘pb’IB- Jean-Luc Marion — ‘/ib’/PB