The author of this article establishes four premises: gnoseological (the human being lives in real contact with the real, which is shown to him or her as being of two kinds: firstly, finite and conditional, which is for another, and therefore relative; and secondly, infinite and unconditional, for itself, and, therefore, absolute); anthropological (the human being has a "dual" constitution: heart, or personal center, incarnated in "organisms"-body, psychic world and culture); ontological (being in fullness is to be possessed, but the self-possession of the human being is mediated, not immediate); and linguistic (human language has two basic capacities: describing the world just as it offers itself to our intramundane experience, or "denotation", and creating new worlds through the use of descriptive language in a metaphorical manner: "connotation"). From here the thesis is established that we can speak about the absolute, because we are obliged to attempt to understand the real contact we have with the unconditionally real. But our comprehension of the absolute will always be mediated, and, therefore, indirect, conditioned, relative. Finally, the author of this article propose theological principles that permit one to avoid both absolutism and relativism in evaluating human knowledge: the God of Jesus who is Love and, therefore, Triune (the Absolute is, in itself, relational) and the Incarnation: the Son of God has become a relative creature.