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In European lands

In our land there are also European offtermahlen teeth and horns in the ground, which we dug unicorn, or Fossil Unicornu call; aussiehet then either like legs of men and animals, or like teeth and horns: such is by heart either gelblecht, gray or brown, of varying size friable, light, holes maybe, a forge taste, and vest-adhesive on the tongue, inside sometimes hollow, sometimes other soft rich earth entertaining in itself: its is found to be different grind in Silesia, in Hesse, in the Pfaltz, even in the Wüirtemberger country. It is Here would the question of whether such animals proceeded from right, as a unicorn / elephant / and the like? or if there is such growing from the earth, what in the natural canceled subscriptions even at this day no unified conclusion is made. Of this is in the Tentzeli monthly interviews / Act. Erud. Lips. Anno 1682nd pag 150th and Kircheri Mundo subterrene. to find much, and are still a few years ago in Wurtemberg different, both the written word as verbal Conferenze been considered by some Curiose. Wiele keep it from such animals or giant bones, which hingeflößt around the time of the deluge elsewhere, and in the Eden that is zumahlen been turned to stone, all part of it are seen; Bootius and Wormius in Mus. 54th p. think it remains a fact erharteten Margain or stone, which get by playing the nature of such figures, not the other, as has been the abgemahlet Häring and other fish on the Islebe Schiefferstein /: which opinion also Seel. beypflichtet D. Bauschius in a separate treaty / de Unicornu fossils .

Johann Jacob sunbed
physico- and historical curiosities, discussed
38th Of distinct Wonder animals
Frankfurth at reasonable Mayn 1737

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Why Does My Neck Break Out After I Shave

The loggers and the oak

the loggers cut down the slave away in the forest un warn backbone ne Aiche on. This ham se also hölzane Kaile reingekloppt. Since the Aiche gently but "Man of Oman, the ax ismirja aintlich matter abba dat that Kaile that sint grown on me, also contribute to meim case wuamt me yet,"

Aesop
. Translated into German by Ruhr
HDR do

How Many Mucinex D To Get Buzz

Wat is aintlich ne fable?

»Kannze explain aintlich" fraacht our Hilde recently, "wasn Faabel is?"
»Ne Faabel?" Sarich, "why Willz know dat for?"
"Our Dschakelin intended as homework füa German aine Faabel schraibn, ow that she was sitting in the kitchen today Mittach on howling, because se non knew what aine Faabel is. "
" And you explain conc au dat eh? "
" Nope. "
" Well, dat is but very ainfach, "Sarich. »Wennze to Baispiel ain Politika saan willz what he is füan Döskopp, oone he runs like dat initially Rechtsvadreha, oda daim Auffe leader Aabeit, watta füan Leuteschinda is, oone he dat you do throw out glaich, then azählste the Politika, the Storie of crows that can dat fall Flaisch because the fox tells him is how good he Schaller, oda a top priority the story of Wolf un Schaaf, where to help dat Schaaf the wolf, the sheep is un Waila valetzt then gently, yet hassesie all? "
" Oh, "our Hilde softly," Bluemke sozusarn through. "
" Exactly, "Sarich," or as the middle bar of fence. "
"Then the au ne Faabel Why do not I tell you do, dat hen gently to tap, he should not be so much crow bar Auffe un kloppen with the miners, power sun for the saine Bodenaabeit aufspaan in de hens? "
" like Mainz gez dat? "I ask our Hilde.
Aba has only grinned.

HDR

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The farmer and the snake

As Jupp Bauer last Jaa went before Christmas outside, get some wood to dat FeuA to burn at Halton, he fant disregard shed a snake. My dear Scholli that aba waa Staif frozen Vienna Stock. Did he reingeschlürt with because he thought, "Aames thing I'm doing up at times bissken waamen oven Wiese wieda awake but wanted to tweak wa, s held the first of the Jupp finger.. Skin of the same Jupp mitm Holzschait aufn Kopp, but with un kafuck machtse flat. "You oller creep" bölkt Jupp, "first Eva mitn Appel vakohlen undann unsaeins the thanks mitti teeth show when you do warm up Bisk dichn."

Aesop
Translated into Ruhr German by
HDR

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The wall and the nail

"bites stupid" bölkte the wall, was a purely cut ainer ain at stake. "Dat hurt me yet, I'll do you nothing but au."
"Subject to the ma dahintn" the peg, "said the shoot is doing on it for me."

Aesop
Translated into German by Ruhr
HDR

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Arbeit und Enthusiasmus. Der Kaukasus in der Geschichte des menschlichen Denkens

by Dr. Frank Tremmel


"All we take with warmth and enthusiasm, is a kind of love you. "

Wilhelm von Humboldt



On 23 September 2010 gave the Georgian President Mikheil Saakashvili before the 65th UN General Assembly in New York, a remarkable speech. In it he outlined the crossroads to which the Caucasus region is. In a nutshell it is a description of the location of Georgia in the history of human thought. For Mikheil Saakashvili of Georgia by the present historical situation, a "revolution of hearts and ways of thinking" is characterized. Before this assessment can be interpreted in more detail, then at this point, first a fundamental question to be answered: What is a history of thought or what they would have to pay? The French economist Jean Fourastié then gave the mid-1960s following response:

"They would simply be a registration of larger and smaller and more or less dynamic groups of people recognized and perceived as true ideas. First, the correlation between each idea would be to determine, after which the connection between the ideas and the concrete situations of those people from whom they were accepted in the end, and that would be perhaps most importantly, the impact of these ideas to the everyday life of people and their Evolution "(Fourastié 1966, 277).

There are few, often unconscious ideas, in which people align their actions. "Ideas are often perceived, felt and anticipated by many in a diffuse, still unformed state" and they arise "[...] in this still vague Not in the form of science, but first in individual moods, inclinations, tastes, fashion (Megrelidze 1973, 326). By "historical ideas" (Rothacker 1966.267), this peculiar social alloys of heart and mind, can the historical personalities and civilizations develop differentiated.

"In such a history," said Fourastié, "the time 1830-1985 (possibly 1750-1985) in the West appear as an economic phase" (p. 278). This is an era in which man, the very fact that he thought his world on the economic and technical Progress depends, discovered the non-economic values. It is above all a tremendous mental revolution, in which humanity turns to work through the medium of the vegetative needs of the people. Therein lies the deeper meaning of capitalism: "He is the first time the producers at the head of the company" (Jouvenel 1971, 71). In the ancient and Oriental civilizations, even in the European feudalism, the idea of work was regarded as something inferior. In the era of the economy however, disappears the traditional distinction between working and not working people. The telos of this development is manifested instead affiliated with the "contrast between working and non-working time "(p. 72). The total activity of the human race is apparently tantamount to bring the conflict between work and culture to the explosion.

One of the paradoxes in the history of thought, that especially in the so-called socialist societies of the East, who saw themselves as dictators of the working class, saw the value of labor's most extreme devastation. If Fourastié sees the coming economic era for the Western European world in 1985 to a relative end, is moved to Russia, the economy as a civilization task at this stage for the first time in the consciousness of society. Although there were intellectual debates, The reported previously in this direction, so after the first revolution of 1905 (Vechi 1909), after the end of the civil war in 1922 (Nikolai I. Bukharin, Nikolai D. Kondratieff, Isaac I. Rubin and others) and in the thaw period from 1956 ( Evsej Liberman), but the peculiar dialectic of violence and work that characterizes the Russian history, was not broken. In Georgia, by contrast, had the Social Democrats (Messame Dassi) under Noe Schordania (1868-1953) very early turned against the ultra-left and Asian despotic repealing the "law of value" and had assumed that "economic progress as the main condition for the development of society " would consider (Guruli 1997, 45). This Western European basic orientation characterizes the small country between Asia, the Middle East and Eastern Europe today. Just as the Georgian Social Democrats already a model for "all of Eastern Europe and the Orient" (Kautsky 1920) created, there could be a mental revolution in Georgia in fact be of far reaching significance.

is doubtful in some respects, whether with perestroika was a transformation of the socio-economic and cultural practice in Russia. The extra-economic power which ruled the redistributive economies of the Asian empires (Immanuel Wallerstein) has always been set, apparently always again by: Geopolitical land acquisition instead of a modern competitive society. Nevertheless, distinguished himself in 1985 from a trajectory of thought that can no longer pause and continues into the Georgian consciousness revolution. Georgian President is, therefore, agree with, if he assumes that the Georgian laboratory of political, economic and social reforms for the entire Caucasus region and beyond is crucial. Under the terms of a "catch-up revolution" (Habermas 1990) exsowjetischen in space, the economy, combined with the rule of law and meritocracy to the central task. The attention to basic necessities of life is under the conditions of a region that was dominated like no other by the East West opposites, in itself is a little innovation to be underestimated. Efficient labor, goods production and modern forms of transport are not an end in itself but a vehicle for transformation of thought. In economics, a logic is applied the process of civilization that would unfold but culturally and politically. Politics in the 21st Century that is primarily a policy of cultural, "a policy of mentalities" (Lepenies 1997, 38f.) Be.

The formation of the peoples and nations of the Caucasus is a region in the context of such a global rationality is indeed a challenging cultural task. As must now be designed, the conditions under which the economy can actually fulfill a civilizing mission? If President Saakashvili in his speech, rightly pointed out that modernization possible without liberty, no sustainable development and diversification of the economy, so that a response is at least implied. The specific relations of culture and freedom remain undetermined. This raises the question whether cultural rises at all in conditional rules and whether it includes in addition to its functional aspects but not a spontaneous moment which culminates in purposeless self expression of individuals and peoples. Cultural phenomena are not their technical and economic dimensions reduced. They are first symbols, "one-time, on a general development objective hinsteuernde among themselves unique and exclusive expression structure of something mental, the` soul 'of the respective historical body, they sit down in the world. "In (Alfred Weber 1951, 90) This theme was German culture and history, sociology discussed intensively. It was not merely the "economic ethic of world religions" (Max Weber 1920, 1988), but the "cultural problem in the age of capitalism" (Alfred Weber 1911/12, 2000). If the culture as a condition of the civilizing process is considered It is perfectly legitimate on the other hand, they check on their functionality. From this perspective, it is in the plurality of concrete forms in particular traditions, their compatibility with the universal process of modernization is under discussion. This poietic (focused on the production) perspective on the cultural features of the speech Mikheil Saakashvili. In the speech of culture is indeed next to education, civil society and the energy a central role in the regional formation of the Caucasus given - the culture appeared essentially only as a historical or ethnological phenomenon. Mikheil Saakashvili is especially liberal thinkers civilization. The Means of regional integration is the economy, their derivatives is just the culture. Economy and technology are supposedly neutral media to raise the ethical and communicative problems seem less. That is quite a traditional position, but it is a self-sufficient in the global era?

The "Rose Revolution" (2003) was used in it all political revolutions, initially part of the universal elite circulation. After the old Nomenklaturintelligentsia to the "white fox" on the "graveyard of aristocracies" landed, the "Reserve-elite" (Vilfredo Pareto) the overdue liberal Transformation initiated and carried the Georgian vanities before the tribunal of global rationality. The unique symbols have now been made comparable. What no one could so far, the young guard to the new President succeeded: Georgia submitted to the international logic of economic rationality, and moves since then towards a modern competitive society. But this revolution in thinking has actually taken the hearts as suggested Mikheil Saakashvili in his speech? The new liberalism is one of the "cold teachings of behavior" (Helmut Lethen 194). It keeps the inner life of man at bay, allowing performance. This "birth of freedom from alienation "(Arnold Gehlen, 1983, 366ff.) could prove more as a miscarriage of consciousness story if it is not the midwife possible to bring the child's heart to beat. What of the masses as well as of model support, or at least acquiescence learned threatens the "pathos of distance" (Nietzsche) to exhaust. Culture is not just only meritocracy, not just civilization differentiation of individual performance. This rational or instrumental function belongs to the periphery of the technological culture. The imaginative and creative phenomena, which are expressed in the symbols remain the center of culture, her heart. "In this respect, culture is a creative response to needs, emotions and other problems of the people, a reaction that this initial motivation to overcome (at least in part) to be a willful action, a creative act, where she buys a self-worth and man creates self-fulfillment, both the creator as well as the recipient. "(Bystřina 1992.260) culture is in its concrete historical manifestations always an integral of creation and objectification of charisma and rationality. It is grace and power at the same time.

is the deepest source of the culture of enthusiasm, this "transmission of the divine" to humans. Liberalism began his triumph as enthusiastic social religion, as an expressive individualism. As this went out the charismatic movement, ie the citizen, the breath, it manifested itself in the "Prose of the World" as economic citizens, that is, as bourgeois. "The word enthusiasm is as old as mankind" (Fourastié 1964, 54), whereas "was the word" work only a few hundred years "(ibid. 53). Under the conditions of the Georgian ensuing contrast of culture and civilization through the historical situation awareness between East and West is even worse. The concern, in a shady area between the history of thought to advised to arrange for the Western-oriented reformer to increasingly violent attacks on the heritage of the East. Thus, while sexual-like political campaigns, as they took place against the orthodoxy to bring the ugly face of religious obscurantism to the fore, but they will be able to unlock their own sources of cultural productivity? Especially under conditions of semi-peripheral, colonized the region is the enthusiasm, in addition to the thymotischen needs, the most powerful energy to a "reflex modernization" (Darcy Ribeiro, 1983, 281f.) Escape. It remains to be borne in mind that culture is a strange creature that all too obtrusive look or cut off access. Any attempt to exploit it, is so far failed. Its content is exhausted either in religion or in economic or technological rationality. If we want to know how it arises, we need to ask the artists who we will refer to the numinous of the creative act.

The "revolution of hearts and ways of thinking" can not succeed if it is not self-willed "logic" of culture considered. This "logic" is based on the enthusiasm that is not the work of new creative sense. Georgia's integration into the world economy requires a cultural policy that is not only adaptive, civilization Mechanisms installed. On the promotion of labor discipline, economy of time and self-control may be the heart of culture is not forgotten. "In other words, one can not apply for a part of human activities enthusiasm, but only for a synthesis." (Fourastié 1964, 55). The Georgian intelligence has so far done little effort to prepare such a mental integration. The old intelligentsia fled to tradition, the new intellectuals dreaming of a world market. They fall so far behind the claims and achievements of Dimitri Uznadze, a Konstantin Megrelidze or Geronti Kikodse back. The lack of a modern cultural policy involves also incalculable risks for the economic development of Georgia. So far, the economic success of the reforms based on a substantial borrowing and the high foreign investment, which created an attractive climate. This Georgia in the history of thought but does not remain in the economic era, we need a "Cultural Freedom (Liberty) Act" to promote the productive power of human identity. Cultural policy in this sense would not resort policy, but company policy that also would make corrections to obvious mistakes in economic development. If the "mountain of the people" as a region to form within the meaning of the notorious Article 52 of the Charter of the United Nations, the regional cultural policy not only meet the "needs of the global rationality", but "its roots in the deep layers of humanity and the earth" (Sombart, 1965, 65) dip. It remains to be seen whether the Georgian politics can muster as much enthusiasm for the upcoming Georgia can do the next step in the history of thought. Only in this way, the "impact of these ideas to the everyday life" would ensure that - so Fourastié - is a crucial factor in the evolution of thought.

Literature:
Bell, Daniel: The Winding Passage. Essays and Sociological Journeys [1980], Transaction Publishers, New Brunswick (USA) and London (UK) in 1991.
Bystřina, Ivan: Synthetic Theory of Cultural Evolution, in: Landsch, Marlene / Karnowski, Heiko / Bystřina, Ivan (ed.): Cultural evolution. Case studies and syntheses, Peter Lang, Frankfurt am Main / Berlin / Bern / New York / Paris / Vienna in 1992.
Fourastié, Jean: The great metamorphosis of the 20th Century, Econ Verlag, Dusseldorf and Vienna 1964th
Fourastié, Jean: The 40,000 hours. Challenges and opportunities of human evolution, Econ Verlag, Dusseldorf and Vienna 1966th
Gehlen, Arnold: The birth of freedom from alienation, in: Ibid. Philosophical Anthropology and action doctrine, Arnold Gehlen total output, Vittorio Klostermann, Frankfurt am Main 1983rd
Guruli, Vakhtang: Western European orientation of the Georgian Social Democracy (1892-1904), in: Georgics. Magazine for culture, language and history of Georgia and Caucasus, No. 20, Year 1997, Universitätsverlag Konstanz, Konstanz 1997th
Habermas, Jürgen: The catch-up revolution. Small political writings VII, Suhrkamp, Frankfurt am Main 1990th
Harrison, Lawrence E. / Huntington, Samuel P. (eds.): Controversy over values. How cultures shape the progress that Europe Verlag, Hamburg 2002.
Jouvenel, Bertrand de: Beyond the power company. Elements of social planning and foresight, Rombach, Freiburg 1968th
Kautsky, Karl: tasks and prospects of socialism in Georgia, Tbilisi 18.10.192o article, manuscript in the estate Kautsky, A 90th
Lepenies, Wolf: etiquette and knowledge, Suhrkamp, Frankfurt am Main 1997.
Lethen, Helmut: behavioral lessons from the cold. Life tests between the wars, Suhrkamp, Frankfurt am Main 1994
Megrelidze, Konstantin: Basic Problems of the sociology of thought [Основные проблемы социологии мышления, 1935], Mezniereba, Tbilisi 1973rd
Ribeiro, Darcy: The civilizing process [Appendix: Heinz Rudolf Sunday: Interview with Darcy Ribeiro], Suhrkamp, Frankfurt am Main 1983rd
Rothacker, Erich: The Genealogy of human consciousness, Bouvier, Bonn 1966th
Sombart, Nicolaus: Crisis and planning. Studies on the evolution of human self-understanding in the global era, Europa Verlag, Wien / Frankfurt / Zurich 1965th
Weber, Alfred: Principles of sociology of culture, Piper, Munich 1951st
Weber, Alfred: Cultural issues in the era of capitalism [Lecture 1910/11], in: Ibid. Writings on cultural and historical sociology (1906-1958), Alfred Weber-Gesamtausgabe, Band 8, Metropolis Verlag, Marburg 2000th
Weber, Max: Collected Essays on the Sociology of Religion [1920], 3 volumes, JCB Mohr (Paul Siebeck), Tübingen 91988th

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the hen and the swallow

Dat Chicken Klaubock at de snake has made and brought eggs. Meadow home so anglubscht thinks se is, egg is the egg, sezsich on it and is the hatch. Dat looks like a swallow, sachtse "Hömma hassese, nothing around them all? If the chick of the snake ersma ausm egg, then make the first dafüa, dat you do not place any more Eia. "

Aesop
Translated into German by Ruhr
HDR

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The two cocks

from the two taps, the squabbling about the chickens, the aine anneren scrubbed kaphaftig the one that was totally un vonne socks are made of soil. The aine flooch on a wall and crowed, typed the the chicken anne forehead. Adler was also equal to the past and with him naam ersma. Gez came distribute and zurüch, joins the chicken was again un Hahn basket.

Aesop
ins Ruhr German translation by
HDR

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The dog and the ox

a dog, encouraging hay, is the growl and bark, so that the ox dares non un can eat the hay. "Bites so nua" jealous, softly of the Ox. "Wat Meinzer why you will need to set rumgaifern? While nothing of himself translated dat hay nabbeln can "

Aesop

the Ruhr-German.

HDR

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The badger and the squirrel

Photo: Jeremy Radke

roof:
Where such a hurry, little animal?
Einmahl Come in!

Eichhorn:
Can I be your pleasure?
Speak! what you beliebet?

roof:
I'll often see out of my apartment,
marvel And me, as you tirelessly
from one branch to another, hop
hatch and the Nußgesträuche,
And as you have no rest or peace
From morning to evening;
How can you stand in the world?
be and yet so lively and so quick,
are as few animals other girl?
And I have to bother with my laziness.

Eichhorn:
My dear Badger! this is not hard to tell
if you always so lurks in euern holes
If you were when her walled up alive,
consumed and only euerm fats,
Since it will still fragenswerth,
Why do so even walking you complain?
Ey, bey exaggerated the rest
If your daily inertia;
Who loves but industry and labor,
is practiced more and more in it.

Patriotic conversations
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to education of mind, refinement of the heart,

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Part
Vienna 1815, the publishers bey Anton Doll

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The two jackals

Source: Wikipedia

two friends were sitting on a mountain jackals and rested. To confirm their friendship, they hoped that everyone would, on behalf of others perform charitable things. They ate and drank together and lived a good life. One day they looked cool from the hot sun in the shade under a tree. Since chased a lion came up to her. The jackals but not taken to flight, but waited quietly. That surprised the Lion, which is therefore not immediately rushed to her and tore up, but asked? "Why do not you runs away from me when you see that I will eat you"
"What would have used it," said one Jackal.
"You could have caught up with us anyway," replied the other. . 'You better we eat now, where all power is in us, as if we were tired and exhausted die after the hunt, "
The lion, when he heard this thought, not long but said:" An important Mr. not angry "about the truth, the jackals left alone, turned around and went in search of other prey.

Egyptian fable
retold by
Horst-Dieter Radke

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The fable should delight and also benefit ...

The plot is so because that they delight, and should benefit both. That is double the final purpose, we do everything we have said, . Derive As the story contains nothing in itself, know as what to see all the people and so it is hard to amuse. It must, therefore, be in the fable somewhat less frequent, new and wonderful: wherefore I will beybringen something of the miraculous in the fable. But because of that the probability of no charm bey wonderful without the listener, so I have to deal with the probability of the fable, as also the manner in which one thing is run, can beytragen their much grace, so I have something of the ornaments the fable, which it receives through the speakers say. At last the story is supposed to be useful, since they are either the excellence of virtue, or the harmfulness of the vices is to present a their proper picture, so, some comments on the agreement of the story, taken with the conclusions drawn from the same doctrine, that is, the image with the models, voerhero but I want to say something of what has given rise to the fables opportunity ...

Fear God Christian Gellert

out: Of those fables and their authors

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fabula docet

Latin, "the story teaches," loosely translated: The moral of the story ... or: This lesson should we draw from history.

fabula docet et delectat : The fable will educate and entertain.

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the hypocritical cat

Author: Dieter Schuh - Source: Wikipedia

lived long time ago a leader a mouse colony that had grown to five hundred mice. Nearby lived the cat Angija, grown old and too weak to catch mice. In his youth he had sought to kill all the mice in his environment. Now he thought of a cunning and therefore began to observe the mice in secret.

Not far from the mouse hole is placed on the cat and acted as if he would do Bußhandlungen. The mice who saw him, and curiosity were shouted to him from a safe distance, "What are you doing, Uncle Angija"
The cat replied: "I have committed in my youth, many evil deeds. Now I tute repentance. "

The mice assumed that he gave up his sinful life. Over time they grew in confidence and the caution fell. The hangover, however, was always in the evening, the last mouse that wanted to disappear into the hole and swallowed them. The leader of the mice colony, however, noticed in time that his group of mice was always smaller. He thought that there must be a reason for it and besides it was not always the cat Angija scary. Therefore, he watched him and noticed first that the cat had become big and fat. "Certainly it is he who is responsible for the disappearance of mice," thought leaders of the mice. Therefore, he watched him secretly, and finally saw how the cat, the mouse began last evening and devoured.
"Oh, you hypocritical cat," said leader of the mice out of hiding. "You're doing so religious, but are one who thinks the penalty only for personal gain."

ancient Tibetan fable
Retold by Horst-Dieter Radke

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Die Anfänge des Kinos in Georgien



The beginnings of cinema in Georgia


Dr. Zviad Dolidze

The first cinema show experienced Tbilisi (Tbilisi, the capital of Georgia) 1896th For a day was the "Cinematograph" to the Lumière brothers brought to Georgia and Georgian society was presented, the Georgian newspaper "Cnobis purceli" ("Information Sheet") announced that like this:.
"Satavadaznauro teatri (" Stately Theater ")
" Today, on 16 November 1896, is the celebrated throughout Europe Cinematograph, current photo images of the brothers Lumiere presented. Beginning 8 clock in the evening. The prices of the seats are lowered considerably. "

is unfortunately not known who initiated the event at that time and organized. Not excluded, is that there is one which is" location hunters themselves who commissioned Lumières with its camera images made.
Among them were later become known cinematographers, such as Alexander Promio, it may be assumed from that that they themselves have been in Georgia.

have
Later Businessmen, who visited Georgia in Tbilisi in various places such as theaters or circuses, films are shown, and aroused great interest among the Georgians. Already in 1904 a few small movie theaters were opened (Iluzioni, Urani, Skifi, Mulen-Elektriki, etc.) where they showed foreign films, mostly French. In the small screens fit 50-60 audience.
was also suitable for summer screenings movie theater under the stars. 1905 built the owner of the cinema theater "Iluzioni" Sophie Ivanizkaja in Muschtaeti park such open-air cinema with 150 seats. She bought movies, they showed, it occurred to them obsolete and no more customers attracted - and then sold them to other cities.
The evening program lasted about an hour and consisted of several short films of very different genre. This began as a documentary that views of different cities or villages, historical sights and monuments to thinking ¬ put. Also, beautiful landscapes and the lives of foreign nations have been presented. In the second part of the film program there was "Chronicles" - movie reviews from different countries about political events, official meetings, ceremonies, public celebrations, etc. The third part is movies about fairies, fantasy characters and mythological figures, in the fourth were comedies shown in the fifth part and finally films with dramatic action. Often, the program also included news and sports culture.
The result is a versatile program offering that informed the audience and simultaneously maintained. The films were still without sound, they were accompanied by live music that was played by specially invited silent film musicians. With matching pieces from the classical and modern music they wanted to achieve synchronous synthesis of sounds and images broadcast.
An important information brokers were the subtitles. They recorded mainly the movie, the name and symbol of the film company, gave time and place of the gifts to ¬ hens and showed, if necessary, Dialog texts also. Later, data were performed on the film crew (the name of the director, the scriptwriter, cameraman and actor).
camera and film projector are still operated by hand.
film and film production attracted many people in its spell, because it could make a lot of money. 1907, in Tbilisi has already built more movie theater: "Muse," Apollo "," Lira "," Minioni "," Cinema-disk "etc. Often referred to as" projector "or" Electric Theater "Branch offices of foreign film companies. were opened in Tbilisi. They offered to the local cinema theater productions and made his own films about life in Tbilisi, which were sent out and shown in local movie theaters. Unfortunately, few of the then filmed documentaries have been preserved to our times.

course, this early film productions had no high artistic qualities. However, the movie drew the visitors by magic, it was for all social classes accessible, understandable, experience the Presidency.

From the Georgian Marika Lapauri-Burk

Photo: Former Apollo Cinema Theatre in Tbilisi
Source: http://farm1.static.flickr.com/170/376414465_dcc49603b9_b.jpg

How Should The Cervix Feel At 7 Weeks Pregnant?

Recht der Bergvölker - Schwüre auf Gleichheit und Treue für den Kaukasischen Frieden

If you do not treat as an equal ...
right of the mountain people - loyalty oaths for equality and for the Caucasian peace


According to scientific publications by Michael Kurdiani, Avtandil Arabuli and Giorgi Davitaschwili. was compiled by "SITKVA", a social-political magazine, No. 7, March 2009


The historical fate of the Caucasus at a crossroads of world interests sleepy gene. The constant expansion of empires and the constant attacks of the horsemen ha-ben brought an awareness, in which is possible without the cohesion of the Caucasians no survival.

Over the narrow valleys of the Caucasus, the long and close association of a unique style system produced the mountain dwellers, on the historical relationship, the consciousness of common interests, the monastic code of justice of the powerful, the reason for the weak and the fundamental distinction between "self" and "foreign "is based.
The system has been over time an established tradition, the ADAT CESI law that has evolved to an unwritten law and the equivalent to the power of systematic-sed laws.

The Khewsure says as his own the boxes, the Svane the Circassians, although no one had so much strife and enmity with the boxes and the like Khewsuren Svanen with the Circassians. The "self" can become the enemy, and the "stranger" can be a friend, but in a strategic perspective, "your enemy" closer than a distant friend. Therefore treat the Caucasians relations with neighbors on the same principles as those governing its own internal affairs. Therefore, a personal dispute will never be turned into a war. Therefore it is no wonder in the mountains not, as in the Chechen war, Chechens fled to Georgia and Georgian highlanders granted them shelter, although the fact itself of the danger of Russian abuses were exposed. Thus did in 1944 when the Russians to de-ported boxes, the Khewsuren and boxes in Djarega and swore that the Russians suren Khew boxes and not play off against each other and the enmity between them was excluded.

gave the neighbors assaults, robberies, kidnappings, but from a common-men Caucasian vein resulting law forbade the Kabardia, the Svanen, the Circassians, the boxes, the Khewsuren the local narrow-mindedness, one intimacy, betrayal, fear, pettiness , pointless hostility and committed to every mountain people, even if it comes from an enemy camp, to be treated with dignity has. Abkhaz, Circassian, box, etc. to be bedeutetet, a noble fighter, an upright and spreaders to be. In a personal explanation of the worthiest won in a fight aufrichti gene and not by any means.

the Caucasian mountain people, even a legal norm of international relations has been created, an agreement between neighboring villages on the common-mutual support in a sudden attack - the adjacent villages made agreements, mutual attacks were incompatible. But if an assault, robbery, kidnapping has taken place, the perpetrator was required to make the justice wiederherzu or compensate for the loss. An example of this agreement, we know from Samani in the St. George Church in Djuta, or in a Document of 1790, the "obligations of the inks. In it we read: "... We have inks and Dido each other GE Sproch. The heart of Dido thought our peace offer, not so we have set out this obligation in writing: If today inflicts an ink a Didoear something, then we have sinned against our country and betray him "
is obvious in this peace document of the Caucasian, that the state played an active role for peace among the mountain people. Erekle II instructed the bailiff from Eniseli, he should bring the relations between the Georgian mountaineers and Leken in order: "If the ink and Khewsuren team up and assault want to do with the already reconciled us with Antsukhen and Dido, when you learn of such a confederacy, when they shall have no written permission from our Vogt us have not, you are good to them, disarm them and drive them away disarmed ... "If

between the sides was still enmity and bloodshed, of conflict by the ADAT law was regulated, therefore, should take the responsibility of the perpetrator or his immediate relatives. A revenge was avoidable if the mediators, a court mediator that have appropriate standards to any crime, get involved in the matter.
If a peace process or restitution was initiated, which could sometimes take decades, the vendetta was broken, the guilty subject to a "repentance law" and in that time, a Rachetat the other side regarded as unworthy or even prohibited.

to ADATs of Caucasians, there are many similarities. They are not uniform, but is important in any case, mutual recognition and respect for ethical and legal laws. Even more, in his own pugnacious difficult they have had each appointed mediators and invited as a judge. A so convened judge was even treated with greater respect and preferred.
The conflicts between the Caucasian peoples, in most Cases resolved by a mediator of justice, the expression of the Caucasian culture was right. In place of revenge, the Caucasians have set a very effective dispute resolution mechanism. The internal militancy were solved by the same standards and principles as between the tribes. This means that a Caucasian was a caucasian a tribal member. This was so, but that's not so often. This should be another research topic. What has engulfed the Caucasus in the Abkhaz, or what has scattered the historical memory of the North Caucasians who have fought in the Abkhaz war with the Russians against the Georgians along with their heads and play football GE-have. Or what is the memory in the Georgian Ossetians deleted that evoke a rule and invite a stranger on the ground to rule a Caucasian. Or who and how to be discovered and explored what the mind is clouded by the Georgian officials, who were also in the Abkhaz war fighters, mediators, violent offenders, victims, aggressors and defenders.

witnesses have been handed one of the unprecedented defeat of the Caucasian adat court. At the meeting for the settlement between Abkhazia and Georgia-ren, the Georgian participants of the Abkhazian elders addressed in a manner that makes it seem better that it also in the history of no written documents There. The elders looked at each other then, are got up without saying a word, have turned to the Georgians back and have fallen in the mountains. The war continued and continues to this day.

examples of the Caucasian arbitration law, the Svan and khewsurischen Ge-court proceedings, which remains unchanged, to the 21st Century are in use. With the obvious examples-sen, as the enmity and bloodshed lodged with Caucasians.
Svan The arbitration court is as follows: The warring parties who-visited by the envoys' Mezkular. They reach a peace agreement to the circuit. The mediators are highly respected figures. They deal with both sides very diplomatic, the opposing positions are given in a milder language on and so reach the "Morven" (mediator) to consent to peace.
This agreement is not easy because the damaged page is for non-exercise of the feud as a desecration of the name of his tribe. The "Makhwschi" (the oldest log) brings together the ambassadors and they will visit the family of the slain. There will initially excited, but after two or three visits to the injured family agrees that the case is handled by the "Morvengericht. If not go into the warring sides to negotiations may be the "Makhschwi" the church (Temi) convened a meeting. The Temi advises the warring parties, peace-off cycle, otherwise they threaten to exclude from the Temi. The enmity is ended. Both parties shall designate their "Morven" If the situation is very difficult to twelve, for less serious cases six, or even less. The aggrieved party may appoint as arbitrator a person more. The candidates for the election of "Morven" be discussed by ambassadors from the consensus with each other. A revocation is possible. If an arbitrator candidate is not accepted, a new one is called. The conciliator - Morvi "- should be conscientious, just, wise, sagacious, righteous and devout. Svanen avoid a "Morvi" to be, because they have to swear it, that you will announce a verdict IP rights. They are worried that they might by "ignorance" can not recognize the right and therefore violate the oath. Then God's wrath would come upon them and their families and descendants. The "Morven" begin to study the case. You go into the family of mourners. There they are to the table loaded. The table is set with plenty of bread, meat, liquor, cheese. The family elders will at the top of the table space, raises a drinking vessel and turns to God. Then he turns to the "Morven", thanks to require, that the applicants are not disadvantaged, but is treated equally. He says, for example, the following words: "I want to express my thanks to you can be given if you are not disadvantaged in this embarrassing situation and treated us equally ..."
The "Morven", about a loud and say: "The matter in respect of which We are here today and the associated costs should stay away from you in the future. From now on we should just for parties and get together to celebrate here. "
The "Makhvshi" begins to dine to eat them all. The second toast is the Archangels, the third dedicated to Saint George. The "Morven" only drink the first toast with, the other only mitgesprochen. It does not get drunk. Then all will be quiet. They stop eating. The family elders stood up, raised in the center and states the lawsuit. All look to him.
The "Makhvshi" from the family Girgvliani, the eighty-year-old Badzu Girgvliani has been crying in the action between the families and Pardjianis Girgvlianis. There were crying and the family members. Some left the room. The "Makhvschi" wiped his tears with the sleeve of his "Tschokha" (Caucasian costume) off and continued the action, which lasted four hours.
According to the lawsuit the victim empty the "Morven" the drinking vessel.
you express the hope that they will meet the matter. Then they go back to the table and even then they leave home. The next day she
visit the family of the other party. Here the sequence is repeated with the same rules. The defendant testifies and answers to the questions. The "Morven" Remember, these answers and then dine on. Then you go home.
come the next day the "Morven" back into the injured family and bring the answer of the guilty Family. So it goes on until everything is resolved.
then set the "Morven" on the edge of the village under the trees on the lawn to the meadow or in an abandoned house, to a lonely place, or to a place of reach. At nightfall, you do not fire. The Assembly may take several days. All go home at night, by day they gather again. If the cases of appeal to long stretches, they change the location that is already occupied by the devil, and find a new place, a place around where the angels. These discussions are confidential. It should not leak to the outside, who said what, who brought the indictment on, who has legally given.
The "Morven" do not interrupt the conversation of the other. The traditional Gesprächskul-ture implies that the younger one can only finish the old. In Svaneti, in such cases to "Haraki, a similar case from the past, remembered and taken into account in the sentence.
If all "Morven" have spoken out, the "Hauptmorve," the "Mutsvri" or "Neg sachu Megna, representative of all to formulate its position on the seriousness of the charges and the size of the deposit-SSE. After the joint decision, the ritual "Bacha liljedes", the "burying the stone" performed. One of the jurors take the stone, dig a hole in the earth buried the stone and says the "Garzami," the oath: "This matter is over, our verdict was final. So shall bury those mentioned in GE, knows the contents and the sentence previously revealed before we have discussed the verdict. Tell all say "Amen!" All the other go "Amen" and.
After the ruling is promulgated. Prior to this announcement will take an oath ceremony in a church. This oath is about equality and loyalty.
The priest and both parties come to the Verkündungsort. From the church an icon is being carried out, the wall of the church is made. Before the icon stand with GE lowered heads, the "Morven", a little further back, separated from each other, the parties. Dar-will swear to follow all the "Morven" before the icon. Before that, however, be taken by the plaintiffs and the defendants then Chen GARZAMI (special oath formulas) ausgespro. They evoke the "Morven" that they consider their pain and judge accordingly.
The applicant presents itself, the icon and says, "... when we selected by jury NEN me after my meticulous depictions disadvantage ... Hoi then, Lord God, the Almighty is, as often as from the sky rain and snow, so much Grass grows on the earth, so much sand in the sea, is - as many bulls goldhörnige not donate them to you so long (and points to the jury) Thou shalt not stand by his children and descendants. Destroy them with the whole tribe, when the jury, every single individual, not me exactly the same treatment was as if he had himself been in my place, - then my request hear for so long, Lord God, Jesus and his twelve apostles not be located as altar fellowship. As long Abendmalbrot not from the flour that comes from Jerusalem, and baked the communion wine is not from there, as long as you shall only do harm, since cursed, so that your daughters snakes and frogs should bear ... "The defendant also spoke
the GARZAMI, tearing the grass out of the earth and throws it into the air. Then he steps forward, one hand he stretched in the direction icon, the other in the direction of jurors, saying, "Lord God Almighty, if the jury have sentenced me without rules and necessity, then curse them ... so and so .. ., "and says a curse. He takes off his hat and throws it on the ground and says, "like falling down So their homes and lives if they do not treat me equal."
is then the "Makhvshi" and says: "... all we could, we considered all RELEASE MEASURES ... We have weighed the charges, we have the answer and the reply may-tion to the response against each other, examined, and by our law and our rules, we have found a solution that was accepted by all jurors, do everyone exactly to our place so act "
tell the jurors" would. We agree with these GARZEMI, we swear that we went to the true and right way, as far as our reason permits "
After the oath of equality swear the plaintiff and the accused Oath of Allegiance. Both parties swear: "With his blessing (and they show it to the Iko-ne), I swear that if you are faithful to me, I you too'm faithful. At present these matters are genheit-neither I nor my son or our children, partners remind you again. "
After this oath to jurors and the parties to go home. The total vow share and one half goes to the accused, the other with the plaintiffs to announce the verdict. Judgement will be so in their families and then GE Hen them apart.
There is also another rule that the accused is attending the injured family, and then there is the sentence pronounced. Then a peace table will be covered.
After the verdict was announced the initiation of their implementation. The culprit must be in two weeks or a month, the dutiful Fees are charged. The "Morven" be-even a salary, copper pots, money, come, etc. One of the jury duty and the collection of criminal charges and their distribution to the victims.

Other legal mechanisms were not for the Svanen acceptable. While the Russian government twice a year, ordered a judge to Svaneti, which is trying in vain, has murders and other violations, to investigate the regulated Svanen this with their own traditional legal procedures, traded or committed further revenge killings ... The judge arrived went to the parties. All residents testified in favor of the guilty, so there could be no possibility that a Svane under Russian Recht verurteilt würde. Ein Richter verlor die Nerven, sammelte alle Dokumente zusammen, goss Öl darauf und verbrannte sie. Dabei schrie er: „Wozu ist in Svanetien ein Gericht not-wendig?!“

Übersetzung: Marika Lapauri-Burk

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Briefe / წერილები

ახალი რუბრიკა: წერილები
Die neue Rubrik: Briefe

ჩემი და ფრანკის მრავალწლიანი მეგობრობა, ჩვენი ერთობლიოვი საქმიანობა, (ჟურნალ einBLICK Georgien-ის გამოცემა და სხვ. მრავალი)მოიცავს ასევე ჩვენს ხშირ პირად მიმოწერას საქართველოზე, ევროპაზე და სხვა მიმდინარე თემებზე.
გადავწყვიტეთ ამ წერილების გამოქვეყნება. ეს წერილები პირველ რიგში მკითხველმაც, მხოლოდ აზრთა გაზიარებად უნდა მიიჩნიოს მათი ჩამოყალიბების პროცესში.
მარიკა ლაფაური - 06/02/2011 ბურკი ჰამბურგი From my long friendship with Frank was, in addition to our joint projects and cultural activities for Lile eV, shows such as the publication of the magazine "InSight Georgia" and many others, including an extensive correspondence. This correspondence was concerned primarily with issues concerning, in Europe and Georgia. We have decided to publish some of it here and up for discussion. We wish to emphasize that this is an exchange of ideas is where our ideas are in the process of becoming visible. We do not claim to ultimate truth, and invite you to participate in this symphilosophischen or sympoetischen network of thought. Marika Lapauri-Burk, Hamburg, 2011th




§ 2.
19/20.02.2011 (letter -1. Please see below. წერილი -1 იხ. ქვემოდ)

Dear Marika,

the discussion of the so-called Georgian special way, as he is imagined by Gigi Tevzadze and others and to which I you in my last letter hinwies, ist Teil eines sehr abstrakten Kriegs der Ideen, der sich in der hybriden Atmosphäre bestimmter Tbilissier Intellektuellenkreise abspielt. Es handelt sich um ein Glasperlenspiel bei dem die Rollen verteilt sind und jeder seinen Part beherrschen muss.
მარიკა,
დისკუსია ე.წ. ქართული განსაკუთრებული გზის შესახებ, ისე, როგორც ეს გიგი თევზაძესთან წარმოსახვაში ცოცხლდება და რომელზედაც ჩემს წინა წერილში ვსაუბრობდი, არის ძალიან აბსტრაქტული იდეათა ბრძოლის ნაწილი, რომელიც თბილისის გარკვეულ ინტელექტუალურ წრეების ჰიბრიდულ ატმოსფეროში თამაშდება. აქ საქმე ეხება “შუშის მძივის ბურთულებით” თამაშს, სადაც როლები განაწილებულია და ყველა მონაწილეს თავისი პარტიის შესრულება უნდა ხელეწიფებოდეს.
The majority of the population and the serious Fachintelligentsija participates in the debate either for good reasons, sometimes because of ignorance of the rules or on grounds of systematic exclusion. The "left" have been assigned their roles, they now want to fill out all the tricks. "Left", after the collapse of "actually existing socialism" in den westeuropäischen Metropolen und ihrer georgischen Dependance ein diffuser Anti-Nationalismus, Feminismus und Minderheitenromantizismus.
მოსახლეობის უმეტესი ნაწილი და სერიოზული სპეციალისტთა ინტილიგეციის ნაწილი ამ დისკურსში ან გასაგები მიზეზების არ მონაწილეობს, ან თამაშის წესების უცოდინარობის გამო, ან სისტემური ექსკლუზიურობის გამო.თავისი როლი “მემარცხენეებმაც” გაწერილი მიიღეს, რომელი ამ ხელოვნების ყველა წესის მიხედვით უნდა აღასრულონ. “მემარცხენეობა” “რეალურად არსებული სოციალიზმის” დაშლის შემდეგ ევროპულ მეტროპოლიებში და მის ქართულ შესაბამისობებში დიფუზური ანტინაციონალურობის, ფემინიზმის, უმცირესობების რომანტიკით არის გაჯერებული.
Es handelt sich nicht um eine soziale Bewegung, ein politisches Projekt oder zumindest einen utopischen Entwurf, sondern a fraction of the all-dominant liberalism. The task of these "left" is the last conservative reserves, the complete implementation of the liberal civilization model preclude a critique of ideology to bear. From socialism is not the vision of brotherhood, but the criticism of religion, not the emancipation of the people in the sense of Selbstbewusstwerdung, but the deconstruction of the nation.
აქ საქმე ეხება არა სოციალურ მოძრაობას, პოლიტიკურ პროექტს, სულ ცოტა რაიმე უტოპიურ პროექტს, არამედ ყველაფრის მმართველ ლიბერალიზმის ერთ ფრაქციას. ამ „მემარცხენეების“ ამოცანა მდგომარეობს იმაში, რომ კონსერვატორული საბოლოო რეზერვები, რაც ლიბერალური ცივილიზაციის მოდელის სრულად გაბატონებაში ხელს უშლის , იდეოლოგიური კრიტიკით აღგავოს. სოციალიზმიდან არ რჩება არ ძმობის იდეალის ხედვა, არამედ მას რელიგიის კრიტიკა ენაცვლება, არც ხალხების ემანსიპირების თვითშეგნების განვითარება, არამედ ეროვნულის დეკონსტრუქცია.
win in a semi-colonial region in the world, in the reflective modernization always the upper hand again, this national nihilism, a further decomposition of the creative forces is the same. Instead, the conflicts between Ilia Chavchavadze, Noe Schordania and Georgi study Kwinitadze attention and in this way to a new form of fraternal Modern contribute to the Georgian national culture is the much-needed momentum, like we would resume the role of homeless cosmopolitans, which each Patriotism nur als provinzielle Peinlichkeit erscheint. Anstatt das Credo Wascha-Pschawelas im 21. Jahrhundert erneut auszubuchstabieren, betreibt man auf höchst einseitige Weise das Geschäft der Zivilisation.
დედამიწის იმ ნახევრად კოლონიალური რეგიონში, სადაც რეფლექსური მოდერნიზაცა ისევ და ისევ ნერგავს ამ ნაციონალურ ნიჰილიზმს, შემდგომ მას კრეატიული ძალების დაშლა ემატება. იმის მაგივრად რომ ილია ჭაჭავაძე, ნოე ჟორდანია და გიორგი კვინიტაძის დაპირსპირებულობების შესწავლა ყურადრებით ხდებოდეს და ამ გზებით, მოდერნულ ძმობას ახალი ფორმა მოეძებნოს თანამედროვეობაში, რაც ქართულ ნაციონალურ კულტურას სასწრაფოდ საჭირო იმპულსებს მისცემდა, - მოწონებას კვლავ უსამშობლოო კოსმოპოლიტის როლი იმსახურებს , რომელსაც ყოველგვარი პატრიოტიზმი პროვინციულ სირცხვილად ეჩვენება. იმის მაგივრად რომ ვაჟა-ფშაველას კრედო 21-ე საუკუნეში ასო-ასო ახლიდან შესწავლილი იქნას, მიჰყვებიან სრულიად ცალმხრივ ცივილიზაციასთან საქმოსნობას.
Während hierzulande die Nie-Wieder-Deutschland-Linke zunehmend nur noch Kopfschütteln erntet, scheint die Nie-Wieder-Georgien-Linke have not yet reached its zenith on. I would have loved you wrote about the connection between civilization process, national culture and socialism, as I understand it, but I do not think that there are currently in Georgia for interest and those who are interested in hiding in fear. I might but not one to judge that because I do not live there must be.
მაშინ როდესაც აქ, აღარასოდეს - მემარცხენე - გერმანია მოჭარბებულად მხოლოდ თავის გადაქნევის ჟესტიკულაციას იწვევს რეაქციად, აღარასოდეს-მემარცხენე-საქართველოს - ჯერ თავისი ზენიტისათვის ჯერ არ მიუღწევია. სიამოვნებით დავწერდი ცივილიზაციის პროცესების, ნაციონალური კულტურის და სოციალიზმის შესახებ, ისე, როგორც ეს მე მესმის, მაგრამ ვფიქრობ, საქართველოში ვისაც ეს შეიძლება აინტერესებდეს შეშინებულები იმალებიან. მე არ მაქვს უფლება მათი განსჯისა, რადგან მე იქ არ უნდა ვიცხოვრო.

19.02.2011


ფრანკ,

რასაც შენ ეხები, ეს სწორედ მიმდინარე აქტუალური თემებია საქართველოში. არც მე ვცხოვრობ იქ, (თუმცა, სად ვცხოვრობ ეს არ ვიცი და იქნებ მითხრა?) და ჩემი დისტანციით და ფოკუსით რასაც ვხედავ, - საქართველოში იდეოლოგიები საზოგადოებაში არ მუშავდება. (გადამუშავდება) მე არასოდეს მაინტერესებდა მხარეობა და მითუმეტეს მემარცხენე-მემარჯვენეობა. დღემდე არ მესმის საერთოდ, როგორ არის ეს შესაძლებელი. როგორც ირკვევა არც ყოფილა ეს შესაძლებელი, არც პიროვნულ დონეზე, როგორც რაიმე ადამიანური რესურსი და არც პლანეტარულ დონეზე.
მეოცე საუკუნეში ამ დაყოფამ რეალური იდეოლოგიური ფორმები შეიძინა, რომელთა ექსპერიმენტების ჩაშლის მიუხედავად, დღემდე ხმარებაშია. ამას ალბათ ორი მიზეზი აქვს, - 1.გარკვეული მასშტაბის ადამიანები სიამოვნებით მიაკუთვნებენ თავს ასეთ „მხარეობას“. ეს მათ ეტყობა საკუთარი თვითდამკვიდრებისთვის სჭირდებათ.2. საზოგადოება, პოლიტიკა, მედია და ა.შ. ხმარობს ასეთ პაროლებს კომუნიკაციის სიადვილის მიზნით, ამომრჩევლების დარაზმვის მიზნით.
გერმანია ამ იდოლოგიური პროექტების ჩაშლის მშვენიერი მაგალითია. ხომ ვნახეთ 68-იანელების ნგრევის შედეგები, ხომ ვიხილეთ ამ მემარცხენე ლიდერების რადიკალური „მეტამორფოზები“. (ოტო შილი და სხვ. მრავალი) ასევე მე-20 საუკუნემ გვაჩვენა ისეთი მოაზროვნეების ცვლილებები, როგორიცაა მაგალითად, ყოფილი მემარცხენე ედგარ მორანი.
მინდა გკითხო, - არსებობს რაიმე ისტორიული გენეოლოგია მემარჯვენეობისათვის, თუ ეს მემარჯვენეობა, იგივე კონცერვატიზმი თუ ტრადიციონალიზმი, მემარცხენეობის დამკვიდრებით გაჩდა? ამას წინად გიორგი მაისურაძის წერილი წავიკითხე, სადაც მემარცხენეობას ქრისტეს, ადარებს. მე როგორც გავიგე, ქრისტეს და არა ქრისტიანობას. ქრისტე, როგორც- „გადამტრიალებელი“ (revolutio) - არ მომეწონა ეს შედარება. ვფიქრობ, რომ ხელოვნურია. ასეთი ფრაზები ხშირად შემხვედრია სხვადასხვა ტექსტებში. რა თქმა უნდა ეს შედარება ახალი არაა. ამაში არაა საქმე. დავანებოთ თავი იმას, რომ ასეთი შედარებით ქრისტესთან, მათი ქრისტიანობაზე ცოდნა პროფანულად გამოიყურება. ქრისტე თავისუფლების გზას და განხორციელებას მხოლოდ უსაზღვრო სიყვარულში ხედავს. შეიძლება ვცდები, მაგრამ მემარცხენეობისაგან სიყვარულის შესახებ დიდად არაფერი მსმენია. აზრების განმეორებებს არაფერს არ ვერჩი. ასეთ დროს ამ გულმხურვალე მემარცხენეებს ავიწყდებათ, რომ “გადატრიალება” საკმაოდ საფრთხილო რა არის. მე სწორედ ასე მესმის და ეს არის ჩემი ინტერპრეტაცია გივი მარგველაშვილის ფილოსოფიისა, როდეაც ის ადამიანებისაგან “ბიბლიოაზროვნებას” ასე დაჟინებით ითხოვს, ყველა თავის ტექსტში. ეს არის არა “გადატრიალება”, არამედ სხვადასხვა მხრდიდან “შეტრიალება”, მისი განჭვრეტა. ხომ იხსენებ, რაზეც ამდენი ვისაუბრეთ გივისთან, - წიგნი არის მისთვის ტაძარი, რადგან მასში შესვლა სხვადასხვა მხრიდან შეიძლება, გაქვს დრო, (!!!!) და გაქვს ჭვრეტის საშუალება.

რახან კვინიტაძე ახსენე სიამოვნებით მოვძებნი მის ციტატას. "The portrait of Marx as worn in all the ceremonies and demonstrations, as a relic. That Marx did not shed any drop of ink for the cause Liberation of Georgia ... "(...)" This is a feeling, this love for the motherland and the people took over the ruling party ... "(...)" nobility resignedly donated their land, their dostoyaanie and okozalo niukakoy opposition to the ruling, it did not want to go old because of the same feelings of love for the motherland, its samostoyatelnosti. Officers, servitor people and intiligentsiya also imbued with this feeling, went over the ruling and were unselfish, because voznograzhdenie for the service could not udavletvoryat their needs even essentials. Industrial and commercial element, despite the fact that the socialist direction control Georgia ugrazhalo their financial situation, also did not find myself among people who want to vustupit barboy against the ruling party. And here the burning love for the motherland. With the regime sogloshalis only would Georgia (стр. 377) ….. და ა.შ. კვინიტაძის საინტერესო მოგონებებში, განსაკუთრებით მნიშვნელოვანია მისი პოლიტიკური და სტრატეგიული შეფასებები. გაოცებული დავრჩი მისი აქტუალურობითაც და დღევანდელი გადმოსახედიდან, მის შორსმხედველობიდან. აქ რომ აღარ გავაგრძელო, ჩემთვის გაუგებარია, თუ რატომ არ მუშაობენ ასო- ასო და სიტყვა-სიტყვით ამ პერიოდზე (1900-30 იანი წწ), არა მხოლოდ ისტორიკოსები, არამედ სხვადასხვა დარგის სპეციალისტები, სადაც ყველა შესაძლებელი დეტალი იქნება აღდგენილი, თუნდაც ისეთი რომ 1921 წლის ალყაშემორტყმულ თბილისში 17 თებერვალს საოპერო თეატრში “როგოლეტო” მაინც დაიდგა და 26 თებერვალს წინა დღის დაცემულ თბილისში (ბრძოლა კვლავ მიმდინარეობს) “ევგენი ონეგინი” შესრულდა, სადაც ამ შესანიშნავ თეატრში პირდაფჩენილი წითელი არმია უფასო სპექტაკლს ესწრებოდა.
კიდევ ბევრი რამის თქმა მინდოდა, მაგრამ შენი მიხვედრილობის იმედით, მივუბრუნდები მეცადინეობას.
დროებით, მარიკა
20.02.2011








§1.
Hallo Marika,

habe gerade eine Diskussionsvorlage found that Gigi Tevzadze on apparently at the 4th is based on May 2009 by the Harriman Institute (Columbia University / New York) conference held "Georgia at the Crossroads of European and Asian Cultures his presentation. The title is: "At the crossroads of European and Asian Cultures: how identity construct was transformed into geopolitical constant (http://www.harrimaninstitute.org/MEDIA/01397.pdf).
This illustrates once again the whole problem area of the East-West dichotomies - actually very interesting - it is also clear that certain ideas currently is no place or should be. Tevzadze criticized the cross road and bridge designs of the Georgian Identität. Er re- bzw. de-konstruiert die Genealogie dieser Auffassungen, die verschiedene Theorien und Diskussionen unterschiedlichen Ursprungs umfassen:

გამარჯობა მარიკა,

სწორედ ახლა გიგი თევზაძის ტექსტი ვიპოვე, რომელიც 2009 წლის 4 მაისს ჰარიმანის უნივერსიტეტში (Columbia University/New York) გამართულ კონფერენციაზე („Georgia at the Crossroads of European and Asian Cultures) ყოფილა წარმოდგენილი. სათაურია: „At the crossroad of European an Asian Cultures“: how identity construct was transformed into a geopolitical constant” (http://www.harrimaninstitute.org/MEDIA/01397.pdf).
აქ კიდევ ერთხელ მკაფიოს ხდის მთელ აღმოსავეთ-დასავლეთის ურთიერთსაწინააღმდეგო პრობლემების წრეს - საინტერესოა. აშკარად ჩანს კიდევ ერთხელ, რომ გარკვეულ იდეებს დღეს ადგილი არ აქვთ, ან არ უნდა ჰქონდეთ. თევზაძე აკრიტიკებს. ქართული იდენტობის Crossroad, ანუ ე.წ. ხიდის კონცეფციას. ის რე - უფრო სწორედ დე - კონსტრუირებას უკეთებს მოსაზრებათა გენეოლოგიას, სხვადასვა თეორიებს და დისკუსიებს, რომელთაც განსხვავებული წარმომავლობა გააჩნიათ:

1. Die Diskussion um die nationale Identität in the period between 1917-1921, in this view was mainly Grigol Robakidze represented, while a clear example Geronti Kikodse Western and Vachtang Kotetischwili chose a clear Ostoption.
second The so-called "soviet exceptionality theory" from the 1930s, under the Tevzadze both represent Schalva Nuzudidse including the theory of "Georgian Renaissance" and the Eurasienideen Russian philosophers and social scientists understand.
third The debate about national identity in the 1970s, is regarded in the Georgian culture as a bridge between Asia and Europe, which are allegedly in Western studies of Georgian culture (Tevzadze erwähnt hier lediglich Luigi Magarotto) etablierte.
4. Das Seidenstraßenprojekt Eduard Schewardnazes, in dem diese Konzepte sich als politisches und ökonomisches Projekt manifestieren.

1.დისკუსია ნაციონალური იდენტობის შესახებ, რომელსაც 1917-1921 წლებს შორის წარმოშობილი პირველ რიგში გრიგოლ რობაქიძით იყო წარმოდგენილი. ხოლო მის საპირისპიროდ, მაგ. გერონტი ქიქოძე - მკვეთრად დასავლური და ვახტანგ კოტეტიშვილი - მკვეთრად აღმოსავლურ ორიენტაციებს ირჩევდნენ.

2.ე.წ. „soviet exceptionality theory“ 1930-იან წლებში საბჭოთა წარმოშობილი თეორია, რომელშიც თევზაძე შალვა ნუცუბიძისეული „ქართული რენესანსს“ და ასევე რუსი ფილოსოფოსების ევროაზიულ სააზროვნო სივრცეს გულისხმობს.

3.დისკუსია ნაციონალურ იდენტობაზე 1970 -იანი წლებიდან, სადაც ქართული კულტურა ართგვარ ხიდად გაიაზრება დასავლეთსა და აღმოსავლეთს შორის და თითქოს ეს დასაველელბის კვლევებშიც მოცემულია (აქ თევზაძე ასახელებს ლუიჯი მაგაროტოს)

4.შევარდნაძის აბრეშუმის გზის პროექტი, სადაც ეს კონცეპტები პოლიტიკურ და ეკონომიურ პროექტად მანიფესტირდებიან.

This construct - as Gigi Tevzadze - is to blame for your "backwardness" - that the since the 1990s is similar in this country held criticism of our "Central European idea". There are only East and West and we have to decide - collectivism, religion, or individualism, liberal civilization. Tertium non datur! Otherwise, the only hybrid abominations d.h. Sowjetunion oder der Faschismus. Da wird dann auch gerne Merab Mamardaschwili zitiert, aber eben nur unter diesem Gesichtspunkt, …

ამ კონსტრუქტის ბრალია, - ამბობს გიგი თევზაძე - ეს თქვენი „ჩამორჩენილობა“. ეს გავს აქ 1990-იანი წლებიდან გავრცელებულ კრიტიკას ჩვენი „ცენტრალური ევროპის იდეის“ შესახებ. არსებობენ მხოლოდ აღმოსავლეთი და დასავლეთი და ჩვენ უნდა მივიღოთ გადავწყვიტილება კოლექტივიზმ - და რელიგიას ან ინდივიდუალიზმ - და ლიბერალური ცივილიზაციას შორის. . Tertium non datur! („მესამე გამორიხულია!“) მაშინ ჩდებიან მხოლოდ ჰიბრიდული საძაგლობები, საბჭოთა კავშირი ან ფაშიზმი. თან მოწადინებულად მერაბ მამარდაშვილის ციტირებაც კეთდება, მაგრამ მხოლოდ ამ მიმართებაში.

Nun gibt es adynamic course and reification interpretations of the bridge design or the idea of Central Europe, which are actually to criticize, but that hatred of a kind center that is more spiritual than geographical in nature so is part of an anti-Christian creed. I also believe that we can not simply build on the heritage of the East, as our esoteric sects believe - which is now a decadent spirituality that the Individualitätsentwicklung is not fair - but possible if not to develop a "Western" spirituality, the East really touched, then ... the Great Game for ever?

ბუნებრივია არსებობენ ადნინამიური და რეიფიცირებული ინტერპრეტაციები „ხიდის თეორიისა“, -ანუ ცენტრალური ევროპის იდეისა, რაც რასაკვრირველია საკრიტიკოა, მაგრამ ეს ზიზღი ამ რაღაც ცენტრის, რომელიც პირველ რიგში სულიერი და არა გეოგრაფიული ხასიათისაა, - ნაწილია ანტიქრსიტიანული კრედოსი. მე მგონია ასევე, რომ ჩვენ ასე უბრალოდ აღმოსავლეთის მემკვიდრეობას ვერ ჩავებმებით, როგორც ეს ჩვენს ეზოტერულ სექტებს ჰგონიათ. დღეს ეს დეკადენტური სულიერებაა, რომელიც ინდივიდუალიზმის განვითარების სიმაღლეებს ვერ სწვდება. მაგრამ თუ ვერ მოხდება „დასავლყური“ სულიერების ჩამოყალიბება, რასაც აღმოსავლეთი სინამდვილეში ელოდება, მაშინ the Great Game for ever?

05.02.2011

ფრანკ,

მთელი ეს ახალი დისკუსიები ქართულ იდენტობაზე სრული სისულელეა. ეს არის შედეგი ბოლო 200 წლიანი კავკასიის დანაწევრების. მაგრამ არა მარტო ეს. პარალელურად, დასავლეთშიც ვერა და ვერ გაარკვიეს, რა არის ზუსტად მათი დასავლურობა. გადააქციეს ეს მხოლოდ ეკონომიკურ განვითარებად, კოლონიალური ექსპანსიის შემდეგ შექმნეს რა გამწვავებული ფუნდამენტალიზმი აღმოსავლური რელიგიისა. ამავდროულად თავად ქრისტიანულ იდეას კი არ მისდევენ, არამედ მხოლოდ ცივილიზაციის განვითარების ეკონომიკუ მხარეს. ასე რომ, ჩვენს „დაბნევაში“ ამ ყველაფერს ერთად აქვს გავლენა.
რაც შეეხება შევარდნაძის „დასავლურობას“,- მისი „აღმოჩენილი“ აბრეშუმის გზის“ აღორძინებით, - მან საბოლოოდ დასავლეთის „კორიდორად“ გვაქცია, კულტურა და შინაარსს გამოცლილ „ოთახების შესაერთებელ კორიდორად“. სხვათაშორის ეს „კორიდორი", ჩემი გაგებით, სულაც არ გულისხმობს მეორე ბოლოში აღმოსავლეთთან შეერთებას. არამედ, ისევ და ისევ მხოლოდ ეკონომიკურ მოთხოვნილებებზეა ორიენტირებული.

რა თქმა უნდა, შესაძლებელი იყო, ამ იდეას, ამ „კორიდორს“ ეგზისტენციალურად მნიშვნელოვანი შინაარსი მისცემოდა, ამ ე.წ.“კორიდორში“ ისეთი ადამიანებს გაევლოთ, რომლებიც მას კულტურით და განათლებით ისეთ შინაარსს შესძენდნენ, რომ ამ მოცემულობას სამყაროში ჩართულობისათვის გამოიყენებდენენ, მას გლობალურობის და დიგიტალურობის ახალ ეპოქაში გადაიყვანდნენ, მაგრამ სამწუხაროდ ეს ჯერჯერობით არ გამოდის. იმიტომ არ გამოდის, რომ იმის მაგივრად, ჩვენ შეკითხვების გარეშე საქმეს შევდგომოდით, გავაბით გაუთავებელი დისკუსია, „რანი ვართ“-ზე. რიტორიკა დასავლეთის გავლენით გადაქცეულია მხოლოდ რაღაც დადგენილებების გამოტანით, რომ თურმე ასე და ასე უნდა ვიყოთ დასავლური. დემოკრატია თავად დასავლეთის ხელში მხოლოდ ინსტუმენტია ახალი ექსპანსიისა და მას ადამიანებთან სულ უფრო და უფრო ნაკლებად აქვს შეხება.

როცა გაქვს ასეთი ენა, მუსიკა და კულტურა, - დაჯექი რა, საქმეს მიხედე, რა დროს იდენტურობაა!
ქართველის დასავლურობა ჩემი შეფასებით ყოველთვის იყო მხოლოდ განსხვავებულობის ხაზგასმა აღმოსავლეთთან მიმართებაში, მისი ისტორიული ბედი, ამ ქვეყნებთან გაუთავებელი ომებიდანაც გამოწვეული. საქართველოში შინაგანად არასოდეს არ ისმოდა შეკითხვა, არის ის ევროპალი თუ აზიელი. ეს შეკითხვა მოგვიანებით გაჩდა. ვაზს უვლიდა, კულტურას ქმნიდა და ეს შეკითხვა მას სულაც არ აწუხებდა. პირდაპირ „ღმერთთან ჰქონდა საქმე", - ორიენტაციების არჩევის გარეშე. უფრო მეტიც, - ქართველის ინდივიდუალობა ამ შეკითხვის უქონლობაა.

მას ჯერ კიდევ შეუძლია ითამაშოს ნარდი და წაიკითხოს რილკე. ის „ჰაფიზის ვარდს ჩარგავს პრუდონის ვაზაში“. (ტ.ტაბიძე) დამისახელე ის ევროპელი, რომელსაც ეს ასეთი ბუნებრივობით ესმოდეს?

ჩემთვის ამდენი „ევროპულობაზე“ საუბარი იგივე ევროპული კოლონიალიზმია, რომელსაც ახლა ჩვენ საკუთარი მონური (მონად ქცეული) ხელებით ვახორციელებთ.

ჩვენს, როგორც ჩანს არსებულ მონურ აზროვნებას, არ სურს ევროპისგან ტექნოლოგიების ათვისებით საკუთარი საქმის კეთება. ეკონომიკურ თუ სტრატეგიულ სივრცეებში მონაწილეობა, თუნდაც იძულებითი, არ ნიშნავს აზროვნების, სიცოცხლის სტილის შეცვლას, რასაც ასე ჩაგვჩიჩინებენ და ჩვენც ასე უგემოვნოთ თავად ვასრულებთ.
ჩვენი ცვალებადობა, სამყაროთა შორის განთავსება, გეოგრაფიულადაც და სულიერადაც არის ჩვენი იდენტობა.
სხვათაშორის სწორედ ეს ჩვენი განსხვავებულობა არის ჩვენი ერთადერთი შანსი. უბედურება ისაა, რომ ახლად ჩამოყალიბებული დაჯგუფებები, რაც უფრო მეტს ამტკიცებენ, (მარჯვნივ, მარცხნივ, რელიგიური, თუ სხვ), მით უფრო მცდარი ხდება თავად მათი წარმოდგენებიც, დისკუსიის ფორმების სიმდარეზე რომ აღარ ვილაპარაკოთ.

მარიკა, 06.02.2011

Mera Name Jokre Hot Scene

A Hindu fable of the creation of woman

Yann - Source: Wikipedia

In Beginning God created the Twaschtri the world. But when he wanted to create the woman, he saw that he had already used all the material for the man, and that no more parts available for the woman were. Twaschtri pondered long, and when he had thought he was doing the following. He took the curve of the moon, the wavy line of the snake in the grass shaking, the reeds thinness, the flower Velvety, the leaf delicacy of the roe view, the sunbeam playing mirth, the tears of the clouds, the fickleness of the wind, the fearfulness of the hare, the vanity of the peacock, the softness of the feather, the hardness of the diamond, the sweetness of the honey, the cruelty of the tiger, the Heat of the fire, the coldness of the ice, the chatter of the magpie and the cooing of doves.

From all this, he created the woman. When it was finished emerged from his hands, he gave it to the man.

came eight days later, the man Twaschtri and said, "Lord, this creature that you have given me, poisoned my life. It talks incessantly and puts me at my time. It complains about nothing. It is always sick. I have come to ask you to retake your gift. I can not live with the woman. "

And Twaschtri caught the woman.

After another eight days the man came back to his creator and said, "Lord, my life is lonely, since I have you returned the woman. I can not help but think about it again. I always see his smile and think about how much it delighted me by his dance. "

And the Creator gave the woman the man again.

But it was passed just three days when there was the man again. "Lord, I've now tried again, but I realize that the woman you've created for myself, my only trouble is. The annoyances that prepares the woman I predominant far the joys that they give me. Lord, take it back! "

now but the patience of God to the end. "Go," he said, "and teach you in with the woman as best you can just, I do not take it back again!"

The man said, "Oh, I wretch! I can not live with the woman, but I also can not be without it! What will become of it? "

BE
library of entertainment and knowledge born 1908, fourth Band, p. 211 f.

Ortodox Christmas Cards

right answer

Shizhao (Source: Wikipedia)

The Chinese ambassador in Washington, Excellency Wu Ting Fang, took part in a recent banquet. His hostess inquired as to why the Chinese the dragon map anywhere.

"You know that it is not such a creature exist?" She asked. "Or have you ever seen a dragon?"
"My lady," said the diplomat, "why is because in your country, the goddess of liberty on your coins? You know that there is such Creature does not exist? Or have you ever seen the freedom? "

MP
library of entertainment and knowledge
born in 1909, 3 Band, p. 240