 Agrippa projected the history of the individual soul and of philosophy back into the time preceding human history: Adam’s sin is the archetypal figure of the moral choices and intellectual options of his descendants. Adam willingly renounced true knowledge when he, trusting more in Eve than in God, presumed that he could achieve a knowledge capable of making him equal to God. Similarly, each of us renews the original sin committed by Adam when our reason denies that it is created and proudly proclaims an autonomy of its own, shattering its harmonious relationship with God. Once the hierarchy of cognition has been destabilized, reason strives to find its contents in the senses, which are fallacious and deceptive, and builds up a science which is both dubious and vain: devoid of foundation, inert, and morally pernicious. Original sin is also repeated in the schools of contemporary theologians, who try to know God by the wretched means of their rebellious reason. This is the science of those, who live “in the realm of the flesh” (Romans 8:9)—the science of the “sophists of God” (theosophistae): fatuous, arrogant, quarrelsome and immoral, unable of transforming their notions into actions, that is, of solving the crisis of which they are both authors and victims. Contemporary culture, as the fruit of this rebellious reason (which is, after all, Aristotelian and scholastic reason), is fated only to describe, to lightly touch on the structure of reality, without being able to penetrate it.