The issue of migration will seal the future of the world. Politically, indeed, but also metaphysically.
Future migration due to wars and environmental upheavals is likely to take on « apocalyptic » dimensions in the next decades. In the true sense of the word « apocalypse », they will « reveal » the intrinsic fragility of humanity.
More profoundly, migration and wandering open up the question of the very essence of man, of his true end. Is man essentially a stranger to others? Is he also a stranger to himself? Is man constantly wandering, waiting to find his own meaning?
« All those whom Moses calls wise are described as resident strangers. Their souls are never a colony established out of heaven; but they are accustomed to travel in earthly nature to satisfy their longing to see and know. » wrote Philo of Alexandriai..
Philo, a Jewish philosopher, a Hellenist, lived on the borders of three continents, in a mixed society, in crisis, in a troubled epoch, shortly before the appearance of Christianity. He had an acute view of the « foreigner », being confronted with this reality, daily.
In his book « On the Confusion of Tongues », he notes that Abraham himself had said to the guardians of the dead: « I am a stranger and a guest in your house”ii.
The metaphor of the « stranger » can be applied to the « inner host », inhabiting the body without having been invited, like a tumour, a cancer, or a virus.
This metaphor can also apply to the soul, which no longer recognizes herself.
The wise man, for his part, knows he is a stranger in all lands, and that he will always be wandering.
« The wise man lives as if on a foreign earth in his own sensitive body, — while he is as if in his homeland among the intelligible virtues, which are something no different from divine words. Moses on his side said, ‘I am but a wanderer in a strange land’iii.»iv
Should we take this statement of Moses literally or figuratively?
In the literal sense: Egypt, Sinai, would only be foreign lands, where he would wander while waiting to find his true homeland. We know that he did not enter the Promised Land, on earth, after the Exodus had come to its term.
In the figurative sense: His true homeland, his residence, is among the virtues, the intelligible, the divine words. We learn by this that the Exodus might have been the means for him to effectively reach it.
iDe Confusione Linguarum §77
ii Gen. 23,4, quoted in De Confusione Linguarum §79
ivDe Confusione Linguarum §81-82