1.4. THE COURSE
The Problems of the Intelligentsia.
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To make the intelligentsia play its part,
not only another
major consideration of a number of problems is required.
Generally speaking, the orientation of thinking
of our
intelligentsia should be changed: it should evolve from
semi-conceit to social sciences, from social sciences to
history, from science to philosophy, from
rejection of
authority to understanding of its problems (whatever this
authority may be).
It is important for our topic that not only
the
interpretation of the notion of "national self-
determination" should be changed within the framework
of
such a general approach, but the notion of "mutual
understanding" should also be interpreted. These are
interconnected notions, because at present it seems
impossible that the process of the mental creativity of
our
people could exist as something isolated, independent from
other nations' creative work.
It is easy to follow up the political applications
of such
an interpretation.
The task is facilitated by the fact that
preconditions of
such understanding lie in the European philosophical thought
of the 20th century. Martin Heidegger touched upon this
problem, and thus, following up his terminology, we could
say that the task of the intelligentsia consists in a switch
from "calculation" to "interpretative thinking".
Only in this case can we speak of a firm
spiritual basis for
the new federation, and only then will the matter of
political and economic integration of a multinational Russia
remain on terra firma, and the federal power will obtain
one
of the reference points in its politics, one of the pivots,
in adhering to which it will be possible to aspire to social
equilibrium. The task of the authorities (both federal and
local) will be to provide, with the help of national and
cultural policies, the external conditions for the
development of the process of coexistence of the cultures,
and the task of the intelligentsia will be to attain, within
such a coexistence, a mutual understanding of different
cultures.
What do we mean by "mutual understanding"?
According to Heidegger (1937), "Mutual understanding,
in the proper meaning of the word, is a courageous readiness
to recognize in any nation the qualities inherent to it;
such readiness results from all-embracing necessity. Mutual
understanding on the basis of creative historic performance
is never a confused weakness - it supposes the urgent pride
of every nation. Pride, extremely different from conceit,
is a mature resolution to remain at one's own level of importance,
which results from the task that was taken up". These
great words receive an enhancement in the next fragment:
"...a true mutual understanding is a direct opposite
to rejection of one's own, to an unprincipled ingratiation.
The sign of true mutual understanding is also found in the
fact that it never counts on a momentary success and steady
results. True mutual understanding does not give rise to
complacency, which will very soon become mutual indifference,
but mutual understanding in itself is not an uneasiness;
when people mutually question each other in their concern
regarding mutual goals of historic performance". (Their
are no grounds to believe that the intelligentsia is incapable
of realizing such a position. Y.M.Lotman echoes this: "One
has to fight and win. This is not a paradox, but a means
of existence of any culture." He adds further: "This
will be realized sooner or later in the majority of the
republics of the former USSR".) In this respect a special
mission lies with the Russian intelligentsia, but the intelligentsia
of other nations should support this aspiration for a dialogue.
"A true mutual understanding of the nations begins
and ends with one thing - this is a realization of what
is given and assigned to them in the historic performance;
such a realization should take place in their creative communication".
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