The cases of Aponte and Vesey

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In 1812 and 1820 there were the insurrections of Aponte and Denmark Vesey in Cuba and the United States; which were never proven, even with modern forensic methods, but are still treated as historical facts. The strange thing is how these facts acquire historical consistency, by the mere fact of their probability; it doesn't matter if the inability to prove their historical factuality —even today— makes them even more unlikely.

This means that the transcendence of these facts would be in their moral value, which is what makes them strangers; functioning like myths in classical cosmologies, grounding (historical) reality with its dramatic representation. That makes sense, since cosmology is the hermeneutical spectrum of existential reflection; with which the Being organizes its own determinations, for its own realization as an entity, in its peculiar reality.

However, we must not ignore this other problem —also factual— of the manipulation of history; since that is determined here by the political elites, which in their specialization generate their own interests. Not that it has ever been otherwise, except for the time it explains the functional exceptionality of democracy; sure that with the relativity of everything that’s real, preserving as much as possible the balance of the individual as Being as social.

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This case is explained by the Minoan cataclysm, consisting in the lack of political institutionality by the religion; which preserving the function of its religious infrastructure, it did not however segregate a special elite. So much so that when the phenomenon is reproduced in the Roman republic, it is inevitably corrupted in the patriciate; that made politics a specialization, opening itself to corruption with the development of those special interests.

In either case, the archetype is always that of heroism, in which the Being is realized by its moral supremacy; just that as a code of customs and conventional on it, this is only another form of transcendentalism. In all cases, cosmology stands out as the ontological referent, proper to the religious function; corrupted in this specialization, by the infra/suprastructural function of politics, which affects its reflexive effectiveness.

Beyond this peculiarity, what stands out here is the manipulation of history, affecting the realization of the Being; thus subordinated to those special interests of the political class, which provides its existential reflection as an ideology. In these cases this becomes evident, first by the decharacterization of the characters of Aponte and Vesey; channeling above all the political potential of their marginality, according to the humanist ideological scheme.

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This is the specter that finds its cultural apotheosis in the French Enlightenment, since the seventeenth century; in the same sense then of the transcendentalism of the idealist tradition, as opposed to the original pragmatism. In principle, the contradiction would be fallacious, if Christianity already resolves the dilemma of the real as transcendent hand; Not only providing the cosmological transition, from teo to androcentrism, but also in that political sense. This refers to the mystery of the Trinity, as of that bivalent character, in the immanence and transcendence of Being; in that transcendence is even a condition of this immanence of Being, given in the presence of the Father in the Son.

Hidden in the conceptual density of the problem—as irrational—is the moral premise that cements the system; first justifying its policies of racial segregation and military corporatism, in a vigilante society; More seriously, it provides a founding myth by which the same order permeates the new system with its moral determination. Blacks, in adoration of the imposing statues of Vesey and Aponte, end up thanking the regime that erects them; without attending to their own foundation, in that deed of the Seminoles, entertained by the moral grace that still determines them in the emptiness of a myth.