Kultuur ja plahvatus

Kultuur ja plahvatus

Juri Lotman - Kultuur ja plahvatus. Varrak, 2001. 231 lk

Veel üks neist raamatutest, mida mul tuleks lugeda mitu korda. Olen päris kindel, et see on minu praeguseid õppejõude oluliselt mõjutanud. Lotmani laiahaardeline käsitlus teeb muidugi igasugused tõlgendused selle mõjust võimalikuks.
Väga palju on selles teoses jälle diskussiooni vene kirjanduse/ajaloo üle. Imetabane on see, et nüüd häirib see mind vähem - mitmed näited (tsitaadid, arutluskäigud) hakkavad juba tuttavana tunduma. Pealegi on nii mõnigi lõik äärmiselt põnev. Kasulikke (semiootikaga seotud) asju, mida mujalt ei saaks, siin minu arvates siiski polnud (või pole ma veel võimeline seda hoomama). Plahvatus on siin midagi, mida eristatakse protsessist. Iseenesest võiks plahvatus olla ka "sündmus", aga eks plahvatus kõlab khuulimalt (umbes nagu "kultuur plahvatab"). Sain teada Tartu-Moskva koolkonna seisukohast teksti suhtes. Olulisim erinevus "iganenud" vaatega, et autor loob teksti on see, et tekst loob ka autori ja tihtipeale on tekst autorist targem. See on midagi, mida peaks lähemalt uurima, kui "Autori surmani" jõuan.
Palju juttu oli ka ajaloost ja tulevikust - või minevikusündmuste seos tulevikusündmustega; kuidas igal "plahvatusel" võib olla kimp võimalikke tagajärgi, millest teostub üks. Jällegi, mitte midagi uut ja üllatavat, aga vähemasti uuel moel sõnastatud.
Lühike peatükk "Unenägu - semiootiline aken" tundus millegina, mis tuleks lausa sisse skänneerida ja PDF failiks vermida (tean inimesi, kellele kindlasti meeldiks seda lugeda). Iseasi, kas Lotmani keeruline keelekasutus selle peatüki mõistetavust ei nivelleeri.
Pisut veidrana tundus autokommunikatsioonist kõnelev katkend, milles rõhk oli sellel, et kasutatakse (ainult) ühte kanalit. Tahaks sellele kuidagi vastu vaielda ja kunagi tõenäoliselt teengi seda, praegu aga teen ülestähenduse, et Lotman on ka autokommunikatsiooni käsitlenud. Suurim mure selle raamatuga ongi minu jaoks see, et kõneletakse väga paljudest erinevatest asjadest ja lõpuks läheb see väljakuulutatud "uus ja kasulik kultuurisemiootika lähenemine" kaduma. Siinkohal pean Baudrillardi Simulatsioone paremaks lugemiseks.

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Real understanding of any scientific subject must include some knowledge of its historical growth; we cannot comprehend and accept modern concepts and theories without knowing something of their origins - of how we have got where we are. Neglect of this maxim can lead to that unfortunate state of mind which regard the science of the day as finality. (Cherry 1977: 32)

We should temper reading by writing, and reciprocally, so that the written composition gives body (corpus) to what has been obtained by reading. Reading collects orationes logoi (discourses, elements of discourse); we must make a corpus of them. (Foucault 2005: 359)

The existence of the inner book, along with unreading or forgetting, is what makes the way we discuss books so discontinuous and heterogeneous. What we take to be the books we have read is in fact an anomalous accumulation of fragments of texts, reworked by our imagination and unrelated to the books of others, even if these books are materially identical to ones we have held in our hands. (Bayard 2007: 85-86)

The post-Cubist function of quotations in collages emerges with particular clarity in the early notes of Eisenstein, who wrote in 1928 that "an entire treatise can be made by composition of quotations." In his later works, in which compositions of quotations are often used, he himself explains them (in the spirit of the "linear style" of quotations) by a desire for "minimal distortion." (Ivanov 1976b: 323)

A person may be interested in scientific statements for their own sake (interested in collecting them as a person may be interested in collecting butterflies); a person may have knowledge and the increase of knowledge as his goal. (Morris 1949: 128)

In non-literate society, of course, there are usually some individuals whose interests lead them to collect, analyse and interpret the cultural tradition in a personal way [but] it is still evident that the literate individual has in practice so large a field of personal selection from the total cultural repertoire that the odds are strongly against his experiencing the cultural tradition as any sort of patterned whole. (Goody & Watt 1963: 335)

A different language is too often taken for stammering, a nonconformist virtuosity is misinterpreted as formlessness, exquisite variability is confused with cruelty, intentional enigmatic indefiniteness is deplored as the disappointing obscurity or fragmentariness of a mere neglected sketch, and in the stupendous interplay of symmetry and disequilibrium onesided critics are prone to overlook the harmony and to observe nothing but chaos. (Jakobson 1981[1967b]: 498)

I am convinced that there must still be a number of other concepts or models of potentially systemic generality scattered in some (un)fairly unknown works of disappeared or living researchers. We should dive for them in the deeps of literature. (François 1999: 217)

The selections included are of such a nature that readers who feel that the study of the history of systematic social theory is a waste of time will have occasion to ponder how thoroughly our predecessors have plagiarized many of our best ideas. (Meyer 1956: 166)

This, we may conceive, would be no small Advantage to the Knowledge of a thinking Man, if all his past Thoughts and Reasonings could be always present to him. (Locke 1741a: 115)

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