Heidegger in Hisamatsu Janko Lozar Mrevlje
Ars & humanitas,
12/2022, Letnik:
16, Številka:
2
Journal Article
Recenzirano
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Članek prinaša vnovičen razmislek o nenavadni vzajemnosti evropske in japonske misli, ki se je zgodila Heideggrovi fenomenologiji in japonski, kjotski budistični misli Shin’ichija Hisamatsuja. ...Odgovor na vprašanje, zakaj je Heidegger vzbudil takšno zanimanje pri japonskem mislecu, je tudi odgovor na vprašanje, kaj je tisto, s čimer je Heidegger tako nenavadno izstopil iz evropske filozofske tradicije. Če drži, da je japonski misli odpiranje za evropsko filozofijo pomagalo, da doseže svoje lastno bistvo, vsekakor drži tudi obratno: tisto izmuzljivo nenavadno budistične misli (vsaj) evropskim fenomenologom pomaga jasneje razbrati Heideggrovo resnico biti. Fenomenologija resnice biti zgolj v okviru evropske filozofije se lahko izgublja v repetitivno negativnih opredelitvah, ko mora vedno znova dokazovati in kazati, da osredotočenost na zgolj bivajoče ne zadošča in da bit ni nikoli isto kot bivajoče. S to negativno potjo pa ostaja v primežu primata bivajočega. Zato bi lahko dejali, da Hisamatsu s svojo mislijo o niču Heideggrovo resnico biti sprošča v njenem bistvu kot njenem zjasnjenju mimo odpravljanja, ukinjanja, zanikanja bivajočega. Heideggru je bilo jasno, da evropska in japonska misel nikoli ne bosta stopili druga drugi za hrbet v čisto očitnost resnice drugega. Še več – da je taka ambicija v osnovi zgrešena. Drugi je tisti, ki naj ostane drugi ravno zato, da me razkriva v moji lastni enkratnosti. Enigmatičnost drugega je tista, ki pomaga k večji, boljši razjasnitvi mene samega. Zahod in Vzhod v tem oziru – to je tudi osnovna ambicija pričujočega članka – ne prinašata vzajemnosti kot istosti, pač pa vzajemno drugost, ki vzpodbuja rast lastnega. Če torej evropska pot pelje od bivajočega k biti, je – po trkih z japonskim polnim ničem – evropska pot pravzaprav še toliko bolj pot od biti k bivajočemu.
Cilj je rada usmjeriti pažnju na neke pretpostavke koje se čine važnima za bolje razumijevanje mišljenja koje se dodatno označuje kao »kritičko«. Najprije se uvodno konstatira da se govor o ...»kritičkom« mišljenju pojavio u kontekstu obrazovanja te se podsjeća da je »kritičnost« bitna sastavnica mišljenja uopće. Stoga se predstavljaju različiti tipovi uma iz kojih se razvijaju različiti tipovi racionalnosti i mišljenja. Pri tom se podsjeća na suvremenu kritiku apsolutiziranja zapadnjačke diairetičke racionalnosti, a potom se pokazuje kako se od jednosti uma razvila pluralnost racionalnosti. U sljedećem poglavlju predstavlja se izvorni um kao jedinstvo logosa i mitosa, a nastavno se tematizira ono što se iz perspektive diairetičke racionalnosti ne priznaje pripadajućim umu – drugost uma. Potom slijedi prikaz mogućnosti priznavanja racionalnosti drugosti uma koja se pokazuje u metafori i analogijskoj racionalnosti. Sljedeće poglavlje diskutira neke manifestacije posljedica diairetičke racionalnosti i s njima povezane poteškoće s obzirom na pretpostavke razvoja sposobnosti kritičkog mišljenja. Na kraju se predstavljaju neki uvjeti za kritičko mišljenje.
Das Ziel dieses Textes ist, die Aufmerksamkeit auf einige Voraussetzungen, die als wichtig für besseres Verständnis des Denkens scheinen, das zusätzlich als „kritisches“ bezeichnet wird, zu richten. Zuerst wird einleitend konstatiert, dass die Rede vom „kritischen“ Denken im Kontext der Ausbildung aufgetreten ist, und es wird daran erinnert, dass „Kritisches“ ein wesentlicher Bestandteil des Denkens überhaupt ist. Deshalb werden verschiedene Vernunfttypen vorgestellt, aus denen sich verschiedene Rationalitäts- und Denktypen entwickeln. Dabei wird an zeitgenössische Kritik an der Absolutierung der westlichen dihairetischen Rationalität erinnert, wonach es gezeigt wird, wie sich aus der Einheit der Vernunft die Pluralität von Rationalitäten entwickelt hat. Im folgenden Abschnitt wird die ursprüngliche Vernunft als Einheit von Logos und Mythos dargestellt, fortgesetzt von der Thematisierung dessen, was aus der Perspektive der dihairetischen Rationalität nicht als der Vernunft Zugehöriges anerkannt wird – das Andere der Vernunft. Darauf folgt die Darstellung der Anerkennungsmöglichkeit der Rationalität des Anderen der Vernunft, welche sich in der Metapher und der analogischen Rationalität zeigt. Nächstes Kapitel diskutiert einige Folgemanifestierungen der dihairetischen Rationalität und mit diesen Folgen verbundene Schwierigkeiten in Bezug auf Voraussetzungen der Fähigkeitsentwicklung des kritischen Denkens. Zum Schluss werden einige Bedingungen für kritisches Denken dargestellt.
Neurokognitivna perspektiva primjenjuje se kao ishodište za prepoznavanje objektivnih uzroka poremećaja iz autističkog spektra, kao i komunikacijskih teškoća koje proizlaze iz samog poremećaja. To se ...ishodište nadograđuje kroz studiju slučaja praćenu posredstvom filmskog djela Temple Grandin redatelja Micka Jacksona. Upozorava se na sposobnost filmskog medija i kreativnih praksi da komunikacijske teškoće osoba s poremećajem iz autističkog spektra približe svijesti većine te da doprinese kvalitetnijem tretiranju pacijenata, kao i prevladavanju društvenih predrasuda, unapređivanju kvalitete komunikacije te višem stupnju integracije osoba s poremećajem iz autističkog spektra u sferu socijalne stvarnosti.
U radu su, kao predmet istraživanja, sagledani: dva ključna modusa oblikovanja semiosferne unutrašnje dezorganizovane supstrukture u neelastičnom semiosfernom jezgru kulture; odnosi totalitarne ...kulture prema izvesnim vidovima sopstvene unutrašnje Drugosti, odnosno prema unutrašnjem alteritetu. Predmet izučavanja razmotren je u kontekstu Andrićeve Proklete avlije, koja je, u metodološkom smislu, analizirana kao tipična studiju slučaja zbog toga što je reprezentativni primer oštrog otklona autokratskog režima od sopstvene unutrašnje Drugosti. Akcenat analize je na sudbini Ćamil efendije kao svojevrsnog političkog zatvorenika i, s tim u vezi, na negativnom odnosu Otomanske imperije prema demokratskim idealima vezanim za pravo na slobodu mišljenja i govora (isegoria, parrhesia). Osim negiranja izegorije kao indikatora demokratičnosti, zapaženo je da je odstupanje od Dekaloga sledeći ključni standard putem kojega totalitarna otomanska kultura identifikuje otklon od svoga samoopisivanja i to odstupanje artikuliše kao sopstveni unutrašnji alteritet podložan kazni. Predmet istraživanja je dominantno razmotren s pozicija teorije o semiosferi Jurija Mihajloviča Lotmana, uz vokaciju izvesnih imagoloških aspekata koji su kompatibilni sa pomenutom teorijom.
Presented are the perceptions of different foreigners who came to Slovene lands in the past or in the present time, as shown in Slovene folk narratives. Despite often stereotyped picture of the ...Others, the research demonstrates an immense complexity of these narratives and the fact that they tell more about Us than about Them. The book ('The Mysteriou Stranger and the Demonic Enemy. “The Other” and Otherness in Slovene Folk Narratives') brings a theoretical overview of the current research on otherness in folklore studies and contextualizes the examples into a wider international folkloristic, anthropological and historical frames. Stories about the Turks, the Napoleon’s French and the Huns reflect an interweaving of historical facts, archetypical imageries of the dangerous Foreigner and ideological influences. These narratives are strongly embedded into the landscape and reinforce the sense of a common identity of its members. The imagery of historic aggressors is understandably quite different from the imagery of Jews and the Roma, with whom the people of the Slovene lands have had a completely different kind of contact.The same goes for contemporary foreigners from other countries. Nevertheless, they all display a high level of stereotypization, generalization and projection of fears upon “the Other”.
This paper is focused on potestary imagology aspects in the travel prose of Miloš Crnjanski, a topic related to problems of the life of the Shwabians settled in Banat who, after the First World War, ...belonged to the Kingdom of Serbs, Croats and Slovenians. War repercussions were in a specific way reflected on the post-war life of the Banat Shwabians, who in the new social context, found themselves in the position of Inner Otherness. The subject of the research has been consid- ered on the grounds of striking travel testimony of Crnjanski About Banat and People from Banat, and Reports from Vojvodina, from 1923-1925. It is noticeable that the Crnjanski’s perception of the Shwabians is built in the form of an imagem on the counterpoint of an opposed bilateral pair identity / alterity. Thus, Crnjanski’s perceptions of his own country, authorities and people are considered in the same way. In the position of identity is a Serbian entity and in the position of alterity is a German Shwabian entity. Visualisation brings views onto positive and negative properties of both sides of the opposed pair. With reference to the above, special attention is given to potestary imagology conceptions with an emphasis on communicative aspects of the authorities and their attitudes towards the Shwabian Otherness, as well as the attitude of the Shwabians towards these authorities in a concrete cultural context. It can be said that Crnjanski is of the opinion that instead of being enclaved in the ethnic Otherness, functioning on the principles of habituation and metis; concerned only with their own interests; apathetic towards other subjects and circumstances in the context - the Banat Shwabians should have been more integrated and actively and constructively involved in resolving post war social and political crisis in the Kingdom. Thus, in the new state, they would have been accepted and less “foreign”and they would have contributed more to the general wellbeing of the new state union. All the time, through indication, Crnjaskishows that this state union “has not succeeded in becoming the accepted new home” to the Banat Shwabians. On such a Shwabian Othernessin the given context, the potestary mechanism of the Kingdom of the Serbs,Croats and Slovenians had obviously given negative response rejecting the Shwabians as a “foreign body” and letting them to the other state about which Crnjanskitestifies impressively in Žombolju na točkovima To Jim- bolia on Wheels.
Based on the premise that literature can provide an accurate reflection of social and geopolitical conditions, and thus also a reflection of the process of ‘othering’, its attendant practices, and ...the status of the ‘other’ in real social contexts, the paper inquires into the concept of otherness by analysing a representative selection of literary works written in English. Despite the frequency with which the concepts of otherness and the ‘other’ occur in psychoanalytic, postcolonial and contemporary political theories, the author of the paper has noticed that there is little extensive research about how they have been incorporated into literature. The contribution of the paper would therefore be an in-depth interpretation of a number of Anglophone works written in different epochs, which could provide an insight into diachronic changes of the status of the ‘other’, various manifestations of the process of ‘othering’ and its accompanying practices, the factors affecting the perception of the ‘other’, and the changing relationship towards the ‘other’ from colonial beginnings to date. The aim is to expand the knowledge about the concept of otherness. The basic methods used in the research are interpretative analysis, generalisation and induction. Having compiled a comprehensive bibliography of theoretical and literary texts and pinpointed the key issues of the dissertation, the author selected representative literary works for each segment of the paper and interpreted them in the light of the existing psychoanalytic and postcolonial theories. The works in question are: William Shakespeare’s Tempest, Daniel Defoe’s Life and Strange Surprising Adventures of Robinson Crusoe, of York, Mariner and Farther Adventures of Robinson Crusoe, Harriet Beecher Stowe’s Uncle Tom’s Cabin, Toni Morrison’s Bluest Eye, E. M. Forster’s Passage to India, Salman Rushdie’s Enchantress of Florence, Anita Desai’s Bye-bye Black Bird, Kiran Desai’s Inheritance of Loss, J. M. Coetzee’s Disgrace and Waiting for the Barbarians, and Hanif Kureishi’s four short stories. As noted above, the paper draws on psychoanalytic and postcolonial theories. The dichotomy the ‘other’/the ‘Other’, introduced by Jacques Lacan and later adoapted by postcolonial theoreticians, is thereby of great importance for this research. According to Lacan, the ‘other’ is formed in the so-called “Mirror Stage” (when the child is 6 to 18 months of age) and manifested as the child’s mirror image which provides the child with a more stable and more perfect version of its self and later becomes the ego. The ‘Other’ is embodied in one of the child’s parents, and his/her gaze ensures the existence of the child and shapes the child’s identity (Lacan 1977: 1–7). The postcolonial sense of this binary is of even greater relevance for the paper. Namely, in postcolonial theory, the ‘other’ refers to the colonized subject, whose identity is somehow ‘other’ (strange, marginalized), whereas the ‘Other’ refers to the colonizer, as his/her gaze constructs the framework in which the colonized subjects, like children, perceive themselves as dependent and inferior (Ashcroft et al. 2000: 170–171). Three examples of the process of ‘othering’ highlighted by Gayatri Spivak (Spivak 1985) are also of high theoretical relevance. These are (1) worlding – declaring the colonized space a part of the civilized world in order to control it, (2) debasement and degradation of the ‘other’ through insults and condescension, and (3) prevention of unnecessary contacts between the colonizer and the colonized. The paper occasionally relies on other postcolonial theoreticians, the most notable being Edward Said, Frantz Fanon, Jean Paul Sartre, Ian Buruma, Avishai Margalit, Peter Hulme and Tzvetan Todorov, and, since it is required by the research topic, on the sources provided by other sciences as well, especially history and sociology. In order to fulfill the goal of the dissertation, the author supports her basic and auxiliary hypotheses with arguments within four thematically divided chapters. The first chapter sets out to examine various forms of ‘othering’ and the relationship towards the ‘other’ in colonial contexts, focusing on the discourses of cannibalism and barbarism, dehumanization of the colonial ‘other’ and the roles of language and religion in the perception of otherness. The works analysed in this chapter are The Tempest, The Life and Strange Surprising Adventures of Robinson Crusoe, of York, Mariner, The Farther Adventures of Robinson Crusoe and Waiting for the Barbarians. The second chapter is devoted to the concept of the ‘other’ within the discourse of racism, and concentrates on the novels Uncle Tom’s Cabin, The Bluest Eye and Disgrace. The third chapter inquires into the notion of otherness from the Orientalist and Occidentalist perspectives, and detects the gradual deterioration of the relationship between the East and the West. The conclusions are drawn from the novels A Passage to India and The Enchantress of Florence. The last chapter looks into the status of the migrant as the typical ‘other’ in modern times, i.e. after decolonisation. A special attention is paid to the issue whether the majority of the previously established stereotypes about the ‘other’ are present in contemporary societies, while the answers are sought in the novels Bye-bye Black Bird and The Inheritance of Loss, and in Hanif Kureishi’s four short stories. Some of the key findings of the paper, arrived at by supporting the previously formulated hypotheses, are as follows: - The notion of the ‘other’ emerged with the first civilizational contacts, but was shaped and consolidated in the colonial era, - Deterioration of the attitude towards the ‘other’ (especially the Orient as the ‘other’) is to be attributed to the expansionist policies of the Western countries, - Certain forms of ‘othering’, such as worlding, disparagement of the ‘other’ and distancing of the conquerors from the conquered, were instituted in the early colonial period and re-produced in the succeeding epochs, - Debasement of the ‘other’ serves to justify/maintain the colonial system and has two manifestations: (1) dehumanisation of the ‘other’ and (2) the cliché about his/her lechery, - Construction of the ‘other’ relies upon binary thinking, - The ‘other’ category is hierarchical in structure, i.e. it can be divided into subcategories, the criterion being the degree of deviation from the norm (ME, or collectively, US), - The ‘other’ possesses the ‘other’ of his/her own (and not only the ‘Other’), - The ‘other’ is an alterable social construct. The change of historical circumstances may result in the ‘Other’’s becoming the ‘other’ (in the postcolonial sense), - Negative representations of the ‘other’ change according to the interests of the hegemon, despite the possibility of their mutual contradictions, - Language, religion, race and clothes are significant factors in the perception of the ‘other’, - Marital or friendly relationship with the ‘other’ entails the loss of the privileged status, - Coloured women are doubly victimized, being both racial and gender ‘others’, - The ‘other’ is a consequence of the psychological projection of one’s undesirable/prohibited characteristics onto the other person or community. However, desirable traits are occasionally projected as well, which means that the ‘other’ (although rarely) can be esteemed, - Being ascribed negative qualities, the ‘other’ may develop psychological disorders, and the most frequent among these are identity disorders, - The ‘other’ is present in the modern age, and is typically embodied in the migrant, - A considerable number of stereotypical representations of the ‘other’ have survived until the present times, and - Construction of the ‘other’ is natural for humankind. These findings assuredly confirm the basic hypothesis of the dissertation: reading the works of Anglophone literature contributes o a more profound and comprehensive understanding of the concept of otherness.
Temeljeći se na pretpostavci da književnost često verno reflektuje društvenu i geopolitičku stvarnost, te tako i proces stvaranja ‘drugog’, izvesne prateće pojave tog procesa i položaj ‘drugog’ u realnim društvenim kontekstima, ova doktorska disertacija posvećena je istraživanju pojma drugosti putem interpretacije reprezentativnih dela anglofone književnosti. Iako su pojmovi drugosti i ‘drugog’ veoma zastupljeni u psihoanalitičkoj, postkolonijalnoj i savremenoj političkoj teoriji, pregled obimne literature pokazao je da je nedovoljno ispitano na koji način su inkorporirani u književnost. Doprinos ovog rada bila bi podrobna analiza izvesnog broja književnih dela anglofonih pisaca različitih epoha, putem koje bi se ispratile dijahronijske promene statusa ‘drugog’, različitih vidova konstrukcije ‘drugog’ i praksi karakterističnih za taj proces, faktora percipiranja drugosti, kao i odnosa prema ‘drugom' od kolonijalnih početaka do današnjice. Cilj rada je da se na osnovu takvog čitanja ovih dela proširi znanje o samom konceptu drugosti. Ključne metode korišćene u radu su analitičko-interpretativna metoda, generalizacija i indukcija. Na osnovu prethodno sačinjene bibliografije teorijskih i književnih dela i ključnih pitanja relevantnih za temu disertacije, odabrani su književni tekstovi reprezentativni za svaki od segmenata rada, na koje su primenjeni teorijski postulati i koji se tumače u postojećim okvirima psihoanalitičke i postkolonijalne teorije. Reč je o sledećim delima: drama Bura Vilijama Šekspira (Shakespeare), romani Robinzon Kruso i Dalje avanture Robinzona Krusoa Danijela Defoa (Defoe), Ujka Tomina koliba Harijet Bičer Stou (Stowe), Najplavlje oko Toni Morison (Morrison), Jedno putovanje u Indiju E. M. Forstera (Forster), Čarobnica iz Firence Salmana Ruždija (Rushdie), Zbogom za kosa Anite Desai (Desai), Nasleđeni gubitak Kiran Desai (Desai), Iščekujući varvare i Sramota Dž. M. Kucija (Coetzee) i četiri pripov
Članak prati životne priče četveročlane hrvatsko-grčke obitelji čiji su članovi svoj život proveli u nekoliko nacionalnih država. Kroz podatke prikupljene tijekom četveromjesečnoga etnografskoga ...terenskoga istraživanja u Zagrebu razmatraju se pitanja mobilnosti, nacionalne identifikacije i osjećaja pripadnosti unutar transnacionalnoga društvenoga prostora. Naracije svakoga od sugovornika, pod utjecajem više od jedne nacionalne države, obuhvaćaju različite nacionalne diskurse odražavajući njihove hibridne nacionalne identitete. Rezultati ovoga istraživanja naglašavaju, prije svega, moć nacionalnih država te postavljaju značajna pitanja o važnosti granica i procesa proizvodnje drugosti u suvremenim društvima.
Cilj je rada analizirati glavne paradigme horor žanra i njihovih istovrijednosti u konzervativno-liberalnoj političkoj podjeli u Sjedinjenim Državama istraživanjem dominantne političke retorike i ...njenih specifičnih sredstava uokvirivanja koje se odražavaju u kinematografiji horora. Analiza se usredotočuje na dva upečatljiva celuloidna rada Johna Carpentera: Stvor (The Thing 1982.), i Oni žive (They Live 1988.), načinjena kao subverzivan komentar pažljivo isprepletene američke i globalne kulture straha i potrošačke kulture. Sredstva uokvirivanja uključuju podjelu građana na temelju rase i drugih značajki, mentalitet “mi protiv njih”, poricanje (među)narodnog jedinstva i suživota, simbolizam crvene boje, te ponavljanje i hiperbolu. Kao snažni alati uvjeravanja u rukama političke elite, ova sredstva utječu na američke građane time što se pozivaju na njihova uvjerenja. Ova uvjerenja su zasnovana na modelima moralnosti (Lakoff 2002). Dualizam horora također je razmatran, tj. vanjski nasuprot unutarnjeg horora (Drugost izvan nas i stranac unutar nas u Ognjanović 2016), kao i način na koji binarna kvaliteta žanra informira i vodi filmska djela u istraživanju društva, posebice ona prožeta političkim i društvenim problemima. Stoga, rad istražuje zašto su dva analizirana filma važna za promišljanje o suvremenom američkom društvu, te mogućnost promatranja horor žanra kao prizme kroz koju se istražuju različite teme.
U radu uspoređujem dva stava prema smrti i za njih vezana dva suprotna pristupa razumijevanju žaljenja: prvi naglašava potrebu da se nakon pretrpljenog gubitka nastavlja dalje, drugi ističe potrebu ...ponovnog suočavanja s vrijednošću onoga što je izgubljeno. Argumentiram da bez potonjeg može doći do oštećenja prilike za oblikovanje zajednice i njeno samo-određenje. Predlažem to zato što smrt drugoga osiromašuje način doživljavanja svijeta te prijeti neprekidnosti zajednički utvrđenih značenja i vrijednosti koje konstituiraju Lebenswelt. Međutim, ovaj se efekt može ublažiti kroz proces žaljenja koji pokušava to iskustvo povratiti. Argumentiram da je jedan od najužasnijih aspekata totalitarizma dvadesetog stoljeća sprječavanje tako razumijevanog žaljenja.
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