Amžinojo sugrįžimo mitas, arba laukimas sekuliarioje visuomenėje

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Collection:
Mokslo publikacijos / Scientific publications
Document Type:
Straipsnis / Article
Language:
Lietuvių kalba / Lithuanian
Title:
Amžinojo sugrįžimo mitas, arba laukimas sekuliarioje visuomenėje
Alternative Title:
Myth of the eternal return, or waiting in secular society
In the Journal:
Religija ir kultūra. 2014, t. 14-15, p. 18-29
Summary / Abstract:

LTStraipsnyje laukimo tema sekuliarioje visuomenėje nagrinėjama remiantis Walterio Benjamino išskirta santykio su laiku tipologine figūra, kurią jis įvardija kaip „laukiantįjį“. Šios figūros prototipas yra XIX amžiaus prancūzų socialistas ir revoliucionierius Louis Auguste’as Blanqui, savo kosmologiniame traktate iškėlęs „amžinojo sugrįžimo idėją“, kurią keleriais metais vėliau iškėlė ir Friedrichas Nietzsche. „Amžinąjį sugrįžimą“ Benjaminas traktuoja kaip modernų mitą. Moderni mitinė sąmonė straipsnyje nagrinėjama pasitelkiant Hanso Blumenbergo mito sampratą, pagal kurią mitas yra ne pažinimo forma, o būdas įveikti „tikrovės absoliutizmą“. Straipsnyje bandoma parodyti, kad Benjamino „laukiantįjį“ galima traktuoti kaip Nietzsche’s „antžmogį“ – modernaus pasaulio nihilistinę figūrą, koreliatyvią „amžinojo sugrįžimo“ pavidalą turinčiai tikrovei. [Iš leidinio]Reikšminiai žodžiai: Laukimas; Mitas; Amžinasis sugrįžimas; Modernybė; Antžmogis; Nietzsche; Blanqui; Benjamin; Blumenberg; Waiting; Myth; Eternal return; Modernity; Superman; Nietzsche; Blanqui; Benjamin; Blumenberg.

ENWalter Benjamin, in his fundamental work The Arcades Project, distinguished three types of relationships with time: the gambler (to pass time, to kill time, expel it; time spills from his every pore); the flâneur (to store the time as battery stores energy) and the third type: he who waits. “He takes in the time and renders it up in altered form – that of expectation.” When describing the third type, Benjamin is mainly talking about Auguste Blanqui, French socialist and political activist, who had spent most of his life in prison. In his text L’Eternité par les astres, written while imprisoned in Fort du Taureau, first appears the myth of the eternal return. Later, philosopher Friedrich Nietzsche also discovers this melancholic myth (“the eternal return of the same events”). Both the myth of the eternal return and the belief in progress is the return of the mythical consciousness, as Benjamin claims. Mythical because it does not reflect and does not have an experience. So, it is a modern consciousness without experience, will and time. Does the same repetition mean an empty waiting? Does it mean a nihilistic consciousness and nihilistic waiting? There is no doubt that the third type of relationship with time marks the secular society, or, as Benjamin writes, post-auratic. Aura is the manifestation of the sacred and authenticity. In this article, the modern mythic consciousness is analysed through the concept of a myth by Hans Blumenberg. According to it, the myth is not a form of cognition but rather a way to overcome the “absolutism of reality.” This article attempts to show that the third figure – “he who waits” – can be seen as Nietzsche’s “Superman” – the modern world nihilistic figure that correlates to the reality of “eternal return”. [From the publication]

DOI:
10.15388/Relig.2014.14-15.10822
ISSN:
1822-4539
Related Publications:
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https://www.lituanistika.lt/content/77598
Updated:
2022-01-28 16:00:51
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