Warum wir als Europäer niemals in Europa arrive ....
Dr. Frank Tremmel
In the first week of November this year took place in Florence, in the heart of Tuscany, one of the birthplaces of the free and creative people, the 2nd International Symposium of Georgian culture instead. More than 60 scientists from Georgia, several European countries and the United States provided the individual aspects of Georgian art and cultural history dar. Continuous always been the question of Georgia's place in the East-West contradictions found. It was clear how much depends on the fate of the country of its cultural affiliation with Europe and how much work is to do more to demonstrate these connections. This is not only just a task of various subject areas. First visit a thinking that is capable of the idea in the reality shows us the European form of Georgia. The search for Georgia is a journey into the heart of the European reality. Although found in antiquity beginnings of a diverse topography that existed in mythic images a conception of consciousness, the life of the Mediterranean peoples of the East, have the proper "philosophical travels" ie "to get free travel" which (1), first in this respect be undertaken. The Italian-German philosopher Ernesto Grassi described the sea as a "sign of separation and the Association, the eternal and the risk of being abandoned "and" a living heart that beats to the horizon, behind the passenger "new, unexpected, moving spaces" (2) suspects. In Greek legend, is not this impressive expressed than in the voyage of the Argonauts. In the legends and myths about the Argonauts (3) and Medea reflects the early contacts between the cultures of the Aegean and the people on the coasts of the Black Sea. Even then comes in the description of this voyage what unites and divides between East and West expressed. In the encounter the "matrizial" (4) striking form of Medea with the Mycenaean warrior colonialists and Jason already pointed to the breadth of the influences to which the Georgian culture was constantly exposed. The culture of the Caucasian peoples altmediterrane BC was the latest since 3000th in brisk trade with Europe (5). There is some evidence that even before the historic civilizations in its east-west differentiation existed far back to a tracking unit of the Old European-Mediterranean culture. Thus, the Romanian religious scholar Mircea Eliade described in "From Genghis Khan to Zalmoxis (6), the Eastern European folk culture and its chthonic-cosmological religiosity, which was found in pre-Christian times and in the Caucasus region. In particular, for the period in which no philosophy could still form, is expressed in the "cultural mythology" (7) but already have a basic attitude, a certain relationship to the world, that is, from a world view. The previous investigation of myths that thinks too often still in national systems ignored the very early encountered exchanges. Globalization has always been a basic tendency in human history. However, in return, are, as well as customization in terms of training of local symbolic systems the rule. In this telluric rhythm emerged as the single European culture, but differentiated in the region. The systole and diastole of the transcendence of Personalization can beat heart of Europe. In our context, in addition to the aforementioned Medea myth and the Argonauts also made the Prometheus Amiranimythos (8), which represent the membership of Georgia to the European cultural space unequivocally demonstrated. Especially the subject of the chained hero is based in the traditions of many nations and one of the founding myths of European culture. Actually refer to the discussions about the "East Renaissance (9) and the so-called" analogue Romanesque "(10), so the obvious parallels in various spheres of life of the peoples of the far west and East extreme that the "European culture" very early as a common space of communication existed. The art historian Hans Sedlmayr therefore took the view that Europe is proving "a large unit, but also as a great sense of historical diversity graded overlay (11). This view was echoed by the doyen of Georgian History, Ivane Javakhishvili (1876-1940). Because of its famous together with the linguist Nikolai Marr conducted research, he came to similar conclusions. If we are discussing today on the membership of Georgia to Europe, so we assume in usually an ahistorical, ie static typology of the East-West opposition, as reflected in the period after the second World War has crystallized. No doubt had this conflict between freedom and despotism, which was different again in that time the West of Russia, deep historical roots. The Greek government states that jealously defended their independence, were the constant defensive struggle of the imperial ambitions of the Oriental empires. Who would deny that Georgia was involved in this fight. Nevertheless, Georgia is as an example of Rudyard Kipling's "Oh, East is East, and West is West, and never the twain shall meet", the beginning of "The Ballad of East and West" (1890), inappropriate. So there are already in the 12th Shota Rustawelis Century medieval Georgian national epic, the Georgians "The Man in the Panther Skin" diverse influences of Persian philosophy, myths and stories. Rustaveli himself had in the prologue to his work, the epic known as "The History of Persia, born again Georgian. As in the even earlier work, written "Wisramiani" which is the Persian poet Gurgami (1050 AD). Is to be assigned, but already from pre-Islamic, Parthian period, and probably by Sargis Tmogweli was translated into Georgian, Rustawelis work transcends national and religious point of view. In fact, thanks to Kipling's view rather the crisis of European power in the 19th State Century. Meanwhile, overstretch in the form of overseas empires was the much-unit and in constant contact with the East Europe, located not more visible. Europeanness means inward diversity, infinite differentiation and individualization, on the outside, it is characterized by continuous self-transcendence and always new cultural synthesis. A significant degree of self-assertion is to quote in this process. In this sense, the Georgian culture can be described as a strictly European. Regardless of their mythical roots and their interconnections have the beginnings of the old European state formation to Kartvelian the 12th and 7 Century BC to trace. With the establishment of Colchis in the 6th Century was the first state-organized civilization, which was organized not only on an ethnic basis (12). Country, language and religion so far indicate stages in a process of increasing spirituality, but also an increase in central exercise of power that leads to the establishment of the kingdom of Kartli under Parnawas until the declaration of Christianity as the state religion in 337 by King Mirian. Nevertheless, the Georgian culture consistent with its great local diversity and characterized the receiving of various pre-state legal forms and pre-Christian beliefs, manners and customs. Tolerance to the non-Christian religions was in the heyday of the Georgian state under David the Builder and Queen Tamar almost proverbial. The Georgian feudal system had in the 11th and 12 Century, a great similarity with the Western European feudal on. Ivane Javakhishvili had already been investigated and fallout in the Georgian justice system (13). The Georgian culture is not only polyphonic music. Polyphony is perhaps the most perfect expression of Europeanness, that is, the objectification of our pluralistic quest for transcendence.
Although in political terms from the ancient city-states of the Hanseatic cities to the north Italian city states Renaissance, a line of antizentralistischen, anti imperialist and democratic spirit leads and was already characterized the Western European feudal into plural structure and cooperative elements, it must still be with Hellenism and Christianity of the East seen as an inherent and enduring challenging moment of the West. Vyacheslav Ivanov, one of the few Russian Europeans has warned us in this regard before a hypostasis once fertile synthesis. For Ivanov, "is the antithesis of intellectual history and ancient Christianity," not "in the synthesis of modern European culture 'ended. Rather, he believes that "both as "Continue to have," living by forces they produce in mutual give and take more and more synthetic forms "(14), which are bringing the creative human expression. "Athens" and "Jerusalem" will remain for the purposes of the church father Tertullian and the Jewish-Russian religious philosopher Lev Shestov (15) never quite to unifying pole of this process. Also praised was the monastery and the Academy of Gelati, both as a second Jerusalem, as well as the "new Athens" was provided by David who built soon, the Academy of Ikalto to the side, where one of the Greek ideas in the form of Neo-Platonism far more skeptical faced. Also in Western Europe, a synthesis of Aristotelianism and Christianity in the form of Catholicism not go unchallenged permanent. Latest with the Reformation movement in the 15th and 16 Century a world view that faith and science was again in strong tension. However, be necessary to ask whether the fact of European Measure-polarity now not definitively distorted. The poles were also torn apart the extent that they are able to give the world any more shape. So is the relationship between Eastern and Western Europe, twenty years after the collapse of the Soviet empire, but rather by an amorphous secondary and intermingling of ever more abstract universalism one hand and a marked in the understanding of cultural traditionalism insulating characteristics on the other. Liberalism and progress of native faith enter into alliances, which allow no more real transcendence.
"A universe can only believe. And as long as he believes, the man is always 'home'. Only for the belief there is a `good 'circle-like infinity, the return of objects from their absolute otherness. The spirit has but away from people and things, and beyond itself. His character is the straight endless infinity. Its element is the future. He destroyed the world circuit and is doing us as the Christ of Marcion the blessed stranger at. "(16)
Both the mindless faith and a" liberalism of human nature "(17), which does not recognize that man" image is one other who supported him while limiting (18) bring out both the naturalism of our present understanding of reality. We are moving into East and West are increasingly indifferent in the non-existence. This "third state" as he called Merab Mamardaschwili according to a Tschaadajews thought was of him solely as the modus vivendi of Russia and later viewed the Soviet world. In accordance with the ancient thought meant by an amorphous state, ie chaos, violence. Mamardaschwili looked for Georgia, the task of this phantasmagorical state to come out and create a "normal", that "civil society" as he saw it realized in Western Europe. The central idea of this society is Christian. European culture is Christian insofar as they bring out people "realize their private actions, the eternal and divine" (19). Empiricism and transcendence remain in a constant tension that possible in the first free and responsible action. Mamardaschwilis called thinking in the years after 1989, countless enemies the plan. The replicas had two main thrusts. First, he was accused in his homeland that he should not adopted for a being, but because Georgia is undoubtedly a Christian and a European country (20). Second, the critical consciousness in the West could not see him that he was already there, you want one for a being. How could he hold the concrete West European bourgeoisie already for the realization of the citizen? (21) The objections can not be contradicted, but they missed the real issue Mamardaschwilis. Had not already Wascha-Pshavela said of the rest of reality and transcendence, of feeling and understanding of local culture and global society:
"Patriotism is more a matter of feeling than of reason, but reason has always been his admirers and admirers. Cosmopolitanism is only a matter of prudence, of human reason - he has the hearts of men imitate anything, he is a creation of, in order to eliminate the evil that hovers today over the earth "(22)
Neither the Georgian nationalists still. the utopian internationalists of the West at that time possessed a sensitivity to these realities. Ultimately, they lack physiognomic tact. In order to be recognized forms of Europe, we must ourselves neither too close nor too far. Mamardaschwilis critics might not understand that Europe is increasingly concrete place and Utopia, everyday people and the general human, empiricism, and transcendence at the same time. This is the true Christian of that culture, not the number of its faithful, the splendor of the Dome. A Christian culture says to pull the thorn in their flesh do not. When the American philosopher Paul Peachey came in 1980 in his search for a way of thinking about the human person in the former Soviet Union Nikoloz Chavchavadze, the then director of the Institute of Philosophy in Tbilisi, was this it follows along the way: "You know, Paul without transcendence is the man without a doubt a slave. "(23) Europe is the single culture, in which the transcendence has been made permanent. In this sense, Georgia is no more a Christian country like the Western humane socialism can ever be realized. Nevertheless, as paradoxical as it may sound, are both legitimate children of Christian Europe. Time and again we long for home, and we always leave in the "blessed stranger." If today of "return to Europe" is mentioned, then this can only be meant. Europe is a reality that always holds its own in the overrun. The English thinker Maria Zambrano has the decline of Europe in 1940 in our increasingly less sense of "face, form and shape" (24) and in our naturalistic Understanding of reality based view:
"European man has also his best times ever awarded in that he had clung solely to the facts, at the given and immediate. On the contrary, since Greece, he has turned to an idealism which culminated in the philosophy of German Romanticism of the 19th Century reached. And today, almost without transition, fits the average person who considers himself the voice of the era, her heart and lead actor, the evidence of the facts. As a slave, he lives with what happened with fearful deference, without the force, a apply least on violence for its liberation. The genius of Europe seemed, especially in the ability to take distance from reality to exist. "(25)
This exciting idea and understanding of reality determines all areas of life. The European life forms are located between sensuality and morality, but also between the finite and the infinite, between tradition and utopia. It is the third are the Self, the constant crossing of the topical familiarity, ie, our projective reason, which ultimately produces the world society. But as long as man is a finite, ie spatiotemporally organized system, it requires the culture, ie a concrete, vivid life. This is also the anthropology Wascha-Pschawelas (26), which is found already in the legal life of the Caucasian tribes. In this sense, Aluda Ketelauri (27) is undoubtedly a representative of the European spirit. A return to Europe in the East and West can only mean that strangers in our own in the tourism and recognize themselves encourage each other to self-transcendence, to travel without arriving. to get free travel:
1 Grassi, Ernesto. A confrontation with South America, C. Bertelsmann, München / Gütersloh / Vienna 1974th 2
same:. Ibid., p. 213
3 See Apollonius of Rhodes: The rides the Argonauts, edited, translated and annotated by Paul Drager, Philipp Reclam jun., Stuttgart 2002nd
4 The term is used here to mean the Basque philosopher Andrés needed Ortiz-Ose, between the thought forms of ur-Mediterranean matriachal-naturalistic, a patriarchal-rationalist Indo-European or Semitic, and also distinguishes a fratriachal-personalist Christian culture; Cf his petition: Razón y sentido. Essays on the hermeneutics of symbolic culture, filos, Erlangen 2006th
5 See Avalishvili, Gia: The relationship between the Caucasus and European cultures in the 3rd Millennium BC, in: Georgics. Magazine for culture, language and history of Georgia and Caucasus, 13/14, born 1990/91, Konstanz 1991, p. 80-82.
6 Eliade, Mircea: From Genghis Khan to Zalmoxis. Religion and popular culture in Southeast Europe, 1 Edition, Insel Verlag, Frankfurt am Main 1990th
7 Ortiz-Ose, Andrés: ibid, p. 143ff.
8 Mikheil Tschikowani dates the first written records of the mythical substance to the 6th-7. Century BC; Charachidzé Georges, a student of George Dumézil and Claude Lévi-Strauss is based on a kind of Caucasian founding myth, which has then each specified nationally.
9 Nuzubidse, Schalva: Rustaveli and the renaissance of the East, 1947 (Russian).
10 Sedlmayr, Hans: Eastern Romanesque. The problem of anticipation in the architecture of Transcaucasia, in: Sedl Mayr, Hans / Messerer, Wilhelm (ed.): Festschrift Karl Oettinger 60th Birthday on 4 March 1966 devoted to Universitätsbund Erlangen-Nürnberg eV, Erlangen 1967, p. 53-70. 11 The
: ibid, p. 12
Lordkipandize, Otar: When did the history of Georgian culture, in: Georgics. Magazine for culture, language and history of Georgia and Caucasus, 16, born in 1993, Konstanz 1991, p. 5-15.
13 Javakhishvili, Ivane: History of the Georgian law, Volume I, Kutaisi 1919 (Georgian).
14 See: Ivanov, Wjateschlaw, using the "Docta Piety." At Alexandro Pellegrini [1934], trans. The old truth. Essays, Suhrkamp, Berlin and Frankfurt am Main, nd, p. 164; Ivanov, Vyacheslav / Gerschenson, Mikhail: Exchange of letters between two rooms angles [1921], gate Verlag, Dornach 2008th
Shestov 15, Leo: Atiny i Ierusalim, Russ. 1938, Translator Hans Ruoff, Schmidt-Dengler, Graz 1938: Athens and Jerusalem. Attempt at a religious philosophy, new edition with epilogue and an essay by Raimundo Pannikkar, Matthes & Seitz, Munich 1994. Helmuth Plessner
16: The Stages of the Organic and Man, trans. Collected Works, Volume IV, 1 Edition, Suhrkamp, Frankfurt am Main 1981, p. 424f.
17 Zambrano, María: The decline Europe, Verlag Turia + Kant, Vienna 2004, p. 26 18 This
. Ibid., p. 27
Mamardaschwili 19, Merab: The third state. Russia and the End of Communism, meaning and form, 61 Years, 5 Booklet, Aufbau Verlag, Berlin 2009, p. 596th
20 Ryklin, Mikhail: consciousness as an area of freedom, meaning and form, 61 Years, 5 Booklet, Aufbau Verlag, Berlin 2009, p. 585-590, here: p. 588 21
same:. Ibid., p. 590
22 Wascha-Pshavela: cosmopolitanism and patriotism, in this issue, p. 23
McLean, George: Freedom, Cultural Traditions and Progress. Philosophy in Civil Society and Nation Building: Tashkent Lectures, 1999, Cultural Heritage and Contemporary Change Series, Culture and Values, Volume 22, Council for Research in Values and Philosophy, Washington, DC 2000, p. 136
24 Zambrano, María: The decline of Europe, op cit, p. 22 25 This
: ibid, p. 23f.
26 Vasa-Pšavela: guest and host, trans. Narrative poems, text and translation of H.-C. Günther, with a biographical sketch of the poet by Nino Sakvarelidze and an appendix to Ak'ak'i C'ereteli Alexander Gamkrelidze, King & Neumann, Würzburg 2008, p. 93ff. 27
same: Aluda Ketelauri, trans. Narrative poems, supra, p. 41ff.
cartoon: Gia Lapauri
0 comments:
Post a Comment