Blogroll
- Epstein Eugenics: The Plan to Seed the Human Race
- Homily for Palm Sunday
- Homily on Palm Sunday
- Homily on Palm Sunday
- Entrance into Jerusalem
- The Chapel In The Heart (AND ZOOM LINK FOR 1 PM EDT TODAY)
- James Corbett Talks Power, Narrative and Conspiracy (2021)
- CHD Asks Supreme Court to Hear Case Alleging FDA Misused Emergency Power by Authorizing COVID Shots for Children
- Offsite Post: ‘Prophet Jeremy the Pillar-Dweller’
- Sermon on Lazarus Saturday
- What Happened to Lazarus After He Rose From the Dead?
- Interview 1878 – Dubai Doused by “Rain Bomb” (NWNW 552)
- Artist Has Lived In Stanley Park In Vancouver For 30 Years
- How to Defeat A Gatekeeper – #SolutionsWatch
- Leben im Shtejtl
- Eva Evans' Cause Of Death
- “May my Prayer be Set before You…” Exploring a Lenten Chant
- 2024 Secret Angel Christmas Charity Campaign Results
- Offsite Post: ‘Whither St. Andrew’s Day in Dixie?’
- Interview 1877 – The Age of Neurowarfare with Stavroula Pabst
- The Other Child
- Eva Evans Died At 29, But Not "Suddenly."
- "To Not Deal With Trauma Is To Be At War With Yourself. To Hide Deep Pain Takes An Enormous Amount Of Energy." Tim Fletcher
- This Is What The Globalists REALLY Fear
- Guest Post: ‘Prophecy Of A Theban Princess: A Review of FOR A RADICAL LIFE by Daria Dugina’
- Offsite Post: ‘The Orthodox Bishops in the United States Act Culturally Illiterate’
- Offsite Post: ‘The Right Foundation’
- CHD Wins in Los Angeles ‘Smart City’ Public Records Case, Gaining Access to Thousands of Withheld Documents Regarding Rollout of Artificial Intelligence
- Offsite Post: ‘The Power of Women’
- ‘Alleluia’: Exploring the Depth of the Shortest Doxology
- Judge Rules in Historic CHD Lawsuit Challenging Fast-tracking of Wireless Infrastructure in Los Angeles
- CHD Supports the Motion Against U.S. Department of Health and Human Services Alleging Fraud in Omnibus Autism Proceeding
- Exploring the Lenten Triodion: A Journey through Penitence and Joy
- CHD to Host ‘The Rally to Reclaim Free Speech’ as SCOTUS Hears Landmark Censorship Case Murthy v. Missouri
- From Aristocrat to Ascetic: The Disguised Path of Saint Anastasia
- Autobiography of Alexandros Papadiamantis
- Exploring the Essence of Praising God
- A hindu convert to Orthodoxy
- Un hindus convertit la Ortodoxie
- Alexandros Papadiamantis Resource Page
- How Great Spiritual Figures of Greece Helped Form the Renowned Conductor Dimitri Mitropoulos
- Artificial Intelligence as Artificial Brilliance (Metr. Hierotheos of Nafpaktos)
- How to fight any passion
- Pr. Serghei Baranov – Cum să te lupți împotriva oricărei patimi
- The Catacomb Church (1991)
- Movie: "Men of Anjolos" (1997) - An Islamic Movie on the Life of the Seven Youths of Ephesus
- The story of a repentant Sergian Priest!
- A brutal crush and a dark Ecclesiastical secret!
- Tortured for Orthodoxy: concerning Mother Joanna (†1998)
- The Bitten Apple of Apple Inc. (Metr. Hierotheos of Nafpaktos)
- 41 Testimonies: on Sergianism and the "ecclesial" status of the Soviet Church
- Hymn of love
- Imnul iubirii
- The Eternal Day
- Follow Me
- I will give you rest
- Single Mind, Simple Life – Gospel for the Third Sunday of Matthew
- Save your soul with fear of God
- Enduring skillfully
- Orthodoxy is unique
Cele mai citite
- Să învățăm să iubim
- Clark Carlton: Modernity considers sub-natural existence the sumit of human progress
- Dostoevsky for Parents and Children: (IV) Merchant Skotoboinikov's Story
- O mica problema de retorica
- 101 carti de necitit intr-o viata
- O stire: moartea presei.
- Totalitarism homosexual
- Alternativa Nicusor Dan. Nula
- Cu ochii larg închiși
- Evolutionism pe intelesul tuturor
Dialectica vietii moderne |
Polemici |
Scris de Ninel Ganea |
Miercuri, 29 Ianuarie 2014 14:33 |
Intr-o carte si un film cult al anilor ’90, “Trainspotting”, conformismul burghez avea parte de o condamnare aplicata fara vreo urma de compasiune. “Alege viata. Alege o slujba. Alege o cariera. Alege o familie. Alege un televizor al naibii de mare (…) Dar de ce as vrea sa fac asa ceva?”. Intrebarea lovea in plin ticurile si prejudecatile clasei de mijloc. O generatie imatura, stimulata artificial de fiorul revolutiei culturale, sexuale si politice, nu putea gasi vreun repros acelui rechizitoriu. Dar nu era ceva nemaintalnit. De mai bine de un secol, inainte chiar de explozia afluenta a modernitatii, scriitorii si artistii, oricare le-ar fi fost optiunile politice, il luasera la tinta pe burghez. “E meschin, urat, hot, obtuz, cazanier (…) e parvenitul lui Balzac, pramatia lui Stendhal, filistinul lui Marx”, rezuma acuzele Francois Furet in “Trecutul unei iluzii”. Si lucrurile au continuat, pana astazi, in aceeasi directie. Plictiseala, lipsa de imaginatie, praful gros asternut peste viata clasei de mijloc starneau iritarea firilor rebele. Respectabilitatea, de suprafata sau nu, constituia contrastul suprem pentru decadenta boemei. Iar de la stanga la dreapta toata lumea cultivata era inspaimantata de rutina aberanta a vietii moderne. “A crowd flowed over London Bridge, so many/ I had not thought death had undone so many” (T. S. Eliot, “The Waste Land”). Triumful democratic al maselor, egalitarismul obsesiv, evaporarea distinctiilor, prabusirea civilizatiei occidentele sub presiunea gloatelor inspaimantau naturile conservatoare, altfel suspicioase la alternativele subculturii. Singurele voci ridicate in apararea burgheziei si a modernilor proveneau din randurile unor economisti liberali sau al unor istorici Whig, dar impactul lor era nesemnificativ, in comparatie cu sarjele artistice. In imaginarul public, lucrurile au functionat multa vreme pe o structura dialectica, conventiilor terne ale vietii burgheze fiindu-le opus romantismul, in nenumaratele sale reincarnari. In fata oamenilor comuni se ridica omul revoltat, care sparge conventiile, infrunta prejudecatile, “socheaza burghezul”, traieste clipa dincolo de calculele meschine, cauta necunoscutul, Absolutul, placerile joase, placerile inalte, samd. Figura sa era si este omniprezenta in literatura, in cultura pop, in reclame si reprezinta, in buna masura, modelul de inflorire umana al (post)modernitatii. Opozitia “genetica” dintre cele doua tipuri umane a fost descrisa, printre altii, de Ezra Pound: “The artist has no longer any belief or suspicion that the mass, the half educated simpering general…can in any way share his delights …The aristocracy of the arts is ready again for its service. Modern civilization has bred a race with brains like those of rabbits, and we who are the heirs of the witch-doctor and the voodoo, we artists who have been so long despised are about to take control”. Dincolo de fanteziile lui Pound, asaltul sustinut asupra omului comun a produs, in cele din urma, fisuri ireparabile in acea imagine, iar astazi nu sunt foarte multi cei care si-ar mai contura identitatea in termenii respectabilitatii burgheze. O parte din idealurile boemei, evazionismul, de pilda, a fost integrat in rutina “vietii de familie”. Prea putini mai au curajul de a se defini ca “mainstream”, fiecare tanjind dupa o farama de nebunie, de celebritate, macar 15 minute, daca e sa-i dam crezare lui Andy Warhol. Splendoarea calpa a noului context narativ (Holywood + MTV) a alimentat frustrarile si resentimentele oamenilor de la mijloc, sufocati de reguli neinteligibile si de plicitisul insuportabil al modernitatii. Evazionismul lor ia de cele mai multe ori forma unor evadari in paradisul artificial al filmelor sau in escapadele sexuale (vezi “A bout de souflle”), singurele remedii la indemana impotriva tiraniei mecaniciste. Noul burghez-decadent isi traieste, de regula, momentele de glorie, la sfarsitul saptamanii, cand isi redescopera sinele sau cel mai profund sub influenta alcoolului si uneori a drogurilor usoare. Daca nu, are oricum la indemana bagheta magica a telecomenzii sau lumea virtuala a retelelor sociale. Dupa care urmeaza duminica, “everyday is like Sunday/everyday is silent and gray”, cand depresia incontrolabila a fericirii inaccesibile se instaureaza total, pentru ca la final sa urmeze eterna reintoarcere in uniformitate. Mottoul “work hard / play hard” concentreaza perspectiva celor tot mai multi, care vor sa ia ce e mai apetisant din cele doua lumi (in esenta securitatea financiara si “eliberarea de constrangeri”). Sinteza dialectica intre cele doua filozofii e practic o suprapunere a celor doua figuri emblematice ale Genevei, Rousseau si Calvin, descrise admirabil de Eric von Kuehnelt-Leddihn intr-un eseu pe cat de scurt, pe atat de relevant. Pe de o parte, nonconformism si nihilism, de cealalta parte, reguli arbitrare, epurate de orice context istoric sau cultural. Experimentul antropologic suna, in aparenta, bine dar, in realitate, produce personalitati schizoide, rupte intre lumi care nu reusesc si nu au cum sa capete sens, pentru ca ambele filozofii reprezinta, in fapt, niste simulacre de viata reala, bazate pe presupozitii statice, false despre natura umana. Mai mult, sinele este sectionat intre roluri distincte, fara vreo legatura intre ele. Serviciul, casa, prietenii, toate presupun o alta raportare individuala, iar ceea ce lipseste este o unitate care sa dea sens tuturor acestor interpretari, dupa cum a intuit Alasdair MacIntyre: “(…)many agents exhibit no awareness of responsibilities beyond those assigned to them by their roles in each particular sphere of activity, while in their practical reasoning they admit as premises only those considerations sanctioned in each context by the norms defining and governing those roles. Their lives express the social and cultural order that they inhabit in such a way that they have become unable to recognize, let alone to transcend its limitations”. Nu exista cale de mijloc aici si nici vreo sansa de salvare cu doua antropologii la fel de gaunoase. Mariajul lor nu aduce flexibilitate, ci doar o incoerenta teribila cu repercusiuni dureroase in plan personal. In fata acestei alternative, singura posibilitate care ii mai trezeste atentia intelectualui dezabuzat este nihilismul destructiv, indiferent de variantele sale. Morrissey, cand invoca Argmaghedonul (“This is the coastal town/ That they forgot to close down/ Armageddon - come armageddon!”), nu face altceva decat sa se inscrie pe o traditie inceputa de Nietzsche si continuata de discipolii sai britanici (“I think it would be good to die, because death would be a clean land with no people in it”, D.H. Lawrence ). Odata ce intri in dialectica vietii moderne, optiunile devin din ce in ce mai sumbre. |