Journey as a Philosophical Project
Based on literary and philosophical texts describing the journey through his own room of X. de Maistre, A. Camus, H. Hesse, J. Brodsky, the author talks about the entelechy of travel as an experience of self-identification, about the archetype of travel.
| Рубрика | Философия |
| Вид | статья |
| Язык | английский |
| Дата добавления | 29.03.2022 |
| Размер файла | 37,7 K |
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A mental return to Leningrad, in the Russian years of his life, brings Brodsky to the main question of his book, which arises before everyone whose fate is the route of finding themselves, finding the meaning of their existence as a series of attempts to surpass their current self: when and where does the transition from freedom to slavery, and from slavery to freedom acquire the status of inevitability? When does the choice of freedom become acceptable to a layman? For what age does the substitution of a free state become most painless? The poet leaves the answer to these questions open, but these questions themselves are by no means rhetorical for Brodsky: "A revolutionary or a conqueror should at least know the correct answer. Genghis Khan, for example, knew it. He simply killed anyone whose head rose above the hub of a cart wheel."Ibid, p. 101.
For me, the genre of an existential journey through one's own room is an experience of philosophical self-reflection and self-identity. These literary journeys are not akin to historical memoirs, they do not defy death and do not represent an escape from oblivion. Memory is inevitably selective, which makes it indistinguishable from forgetting, non-being. Memory flaws, like the findings of the imagination, distort reality. The shorter the memory, the longer the life, the proverb says. Otherwise, the longer the future, the shorter the memory. Traveling around your own room is not a memory, but a living, effective entele- chy process that implements the likelihood of self-embodiment, the purpose of which is to find yourself.
The entelechy journey is an event of individualization of the general. It is the embodiment of physical or spiritual matter into the reality of appearance and form through an existential experiment. In other words, a metaphysical journey is the identification of a common property, principle, paradigm from the bustle of everyday life, the realization of the potential.
It is also important to note that a mental journey through inner space is transcendental
References to the space-time continuum. A narrator himself finds himself on the other side of the spatial and temporal dimension of his path, observing it as if "from a distance." See: Dunne, J. (2000). An Experiment with Time. M., Agraf.. Obviously, like an ordinary journey, a mental journey always takes place with reference to a certain point in space, be it a natural landscape, a closed space of your own room, a myth, a dream or the virtual world. Each moment of the journey corresponds to one specific point of space included in the route (it does not matter real, virtual or imaginary). In this case, the time coordinate turns out to be additional, and, sometimes, unnecessary. A metaphysical journey can take place at any time: before, during and after the actual journey itself.
The implementation of an entelechy journey presupposes two defining vectors of movement - "up": to abstraction from everyday events and stereotypes of behaviour, to generalization of practice in ideas, concepts and images, and "down": to everyday life activity. The defining feature of the trajectory of reflection-journey is its fundamental openness - the infinity of the horizon, the absence of a fixed "arrival" point in the route.
Literature
1. Aristotle (1976). O dushe [On the Soul]. Collection in 4 vols., Moscow, Mysl', 1. p. 394.
2. Brodsky, J. (1995). Poltory komnaty [A Room and a Half]. In Novyi mir [New World], (2), p. 55.
3. Camus, A. (1989). Postoronnii [The Stranger], Moscow, Prometheus, p. 71.
4. Dunne, J. (2000). Eksperiment so vremenem [An Experiment with Time]. Moscow, Agraf.
5. Eliade, M. (2010). Aspekty mifa [Aspects of myth]. Moscow, Academic project, p. 84.
6. Hesse, H. (1995). Progulkapo komnate [A Walk in the Room]. Collection in 8 vols., Moscow, AST, 6, p. 331.
7. Knabe, G.S. (1994). Entelekhiia kul'tury. Materialy k lektsiiam po obshchei teorii kul'tury i kul'ture antichnogo Rima [The entelechy of culture. Materials for lectures on the general theory of culture and culture of ancient Rome]. Moscow, Indrik, p. 141.
8. Leibniz, G.W. (1982). Monadologiia [Monadology], Collection in four volumes: 1, Ed. and comp. by V.V. Sokolov. Moscow. Mysl', p. 416.
9. Maugham, S. (1990). Gonolulu [Honolulu]. In Katalina: rasskazy [Catalina: Stories]. Kiev, Politizdat of Ukraine, p. 44.
10. Nietzsche, F. (2007). Pis'ma [Letters]. Moscow. In Kul'turnaia revoliutsiia [Cultural Revolution], p. 217.
11. P'etsukh, V. (2004). Puteshestvie po moei komnate [Traveling around my room]. In Oktiabr' [October], (10), p. 38.
12. Robbe-Grillet, A. (1999). Vlabirinte [In the labyrinth], SPb. Azbuka.
13. Schonle, A. (2004). Podlinnost' i vymysel v avtorskom samosoznanii russkoi literatury puteshestvii 1790-1840 [Authenticity and fiction in the author's self-awareness of Russian travel literature of the 17901840's]. SPb. Academic project, p. 105.
14. Xavier de Maistre (1984). Voyage autour de ma chambre, Edition Jose Corti, p. 82.
15. Volokhonskii, A. (2007). Vospominaniia o davno pozabytom [Memories of the long forgotten]. Moscow. In Novoe literaturnoe obozrenie [New Literary Review], p. 109.
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