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Tarantino si Kafka, in lectura lui MacIntyre | ![]() | ![]() | ![]() |
Critica de film |
Scris de Ninel Ganea |
Marţi, 27 Septembrie 2011 09:00 |
Alasdair MacIntyre a oferit, intr-o prelegere sustinuta acum doi ani la Universitatea Notre Dame, o interpretare fascinanta a doi autori canonici pentru cultura moderna: Quentin Tarantino si Franz Kafka. In opinia filozofului britanic, care merge pe urmele unei idei apartinand ganditorului de inspiratie aristotelica Francis Slade, povestirile de sec XX se diferentiaza de cele precedente prin faptul ca scopurile finale (ends) ale vietilor sunt tratate drept iluzii metafizice, iar personajele locuiesc in lumi imaginare, construite in asa fel incat pun sub semnul intrebarii ideea de scop al vietii. De pilda, la Tarantino majoritatea eroilor traiesc intr-un univers imaginar, din care scopurile finale ale vietii au disparut cu desavarsire. In consecinta, tot ceea ce mai ramane sunt dorintele si pasiunile haotice, individuale, care se ciocnesc arbitrar, de unde rezulta si violenta intalnirilor dintre personaje. Mai mult, faptul ca eroii nu tradeaza niciun scop sau un bine al vietii ii face sa fie nerealisti, dar foarte stanjenitori estetic. Potrivit filozofului britanic, nici in lumea lui Kafka nu mai exista notiunea de scop final al vietii, ci doar o vaga aparenta ce este spulberata. “Ceea ce parea o naratiune inteligibila, in care cineva joaca un rol se poate transforma in intregime sau in parte intr-o relatare de episoade neinteligibile. Asta se intampla cu personajul K. al lui Kafka in Procesul si in Castelul. (Nu intamplator Kafka nu si-a putut termina romanele, caci notiunea de sfarsit, ca si cea de inceput, are sens doar in naratiunea inteligibila)” (Tratat de Morala, Ed. Humanitas 1998) ![]() Ideea fundamentala a lui MacIntyre, implicita in prelegere, este ca notiunea de viata umana nu poate fi intelgibila decat intr-o filozofie teleologica. Or toate povestirile moderne scot complet din discutie notiunea de scop final al vietii, ceea ce le face in buna masura de neinteles atat la nivel estetic, cat si metafizic. “Fiecare din intentiile pe termen scurt nu poate fi inteligibila decat prin referire la intentii pe termen lung si nu poate fi facuta inteligibila decat astfel; iar caracterizarea comportamentului cu ajutorul intentiilor pe termen lung nu poate fi corecta decat daca unele caracterizari cu ajutorul intentiilor pe termen scurt sunt si ele corecte. De aceea, comportamentul nu poate fi caracterizat adecvat decat daca stim care sunt intentiile pe termen mai lung invocate si cum se raporteaza la ele cele pe termen scurt. Din nou suntem angajati in scrierea unei istorii narative”. (Tratat de Morala, Ed Humanitas, 1998). |