History as a Frame of a Dialogue within the Logic of Postmodernity

By Tereschenko, Natalia A.; Liberman, Samson A. | Journal of Organizational Culture, Communications and Conflict, January 1, 2016 | Go to article overview

History as a Frame of a Dialogue within the Logic of Postmodernity


Tereschenko, Natalia A., Liberman, Samson A., Journal of Organizational Culture, Communications and Conflict


INTRODUCTION

The postmodern is radicalization of the historicism principle. We will try to show how logic of history, the dialectic logic turns into logic of "rhizome" which turns in logic of culture or more precisely - cultures and also as the reality of History turns into reality of the Present.

METHODS

At the same time attempt to apply a classical method of dialectic historicism to the phenomenon and situation of postmodern is performed. The essence of historical approach consists in dialectic communication of the history opposition relation, opposition to the past, the denial relations; and unity relations with history, with the past, identity relations. At the same time as the history with which it consists in dialectic communication of identity denial the postmodern has a paradigm of History and historicity as a form of the society organization. The postmodern is the History product as special thought-way and type of reality.

DISCUSSION

Many understand historicism as a way of the dilemma solution for classical dualism of essence and phenomenon, transcendental and immanent today. It is reached due to introduction of life structure denial. Most consistently this logic is formulated by Hegel who the first turns transcendental substance into subject substance, into transcendental, forced to come true through immanent. Life is understood as movement, as History now, and this movement is carried out through denial: at first life denies itself is immanent, and then the immanent makes the return denial. This double denial is also a way of life as Story.

Historicism as special logic represents introduction to life structure of its other, non-existence or denial, its transformation into forming. Actually it was theoretical removal of the cultural zeroing practice of the past common to any era and any sphere of the personal activity, but during Modern times it reached culmination. The Christianity nullifies paganism, practice of revolutions sought to nullify cash political regimes, Madam Lavoisier has solemnly burned works of the outstanding chemist Schtal - the predecessor of Lavoisier - to prove that the movement in science consists in a victory of true science over wrong views.

However Hegelian historicism has still a postmodern, a little common with logic, logic of "rhizome" or logic of cultures. Historicism as such is what we have just described, according to Diana Gasparyan it is an ontologization of negative nature [9]. The Hegelian option is the very first sprouts of negativity. After Hegel historicism as logic transcendental-immanent endures at least two radicalizations. At the first stage from a Hegelian triad thesis-antithesis-synthesis, his initial and fundamental fragment - the thesis is chopped off.

In other words, the History begins to be understood not as an essence fulfillment, a true-coming of transcendental but as "transcendention", the statement immanent, negative, in transcendental. Denial of metaphysics, and a possibility of philosophy on non-metaphysical beginnings becomes the main subject of nonclassical philosophy. The main characteristic of non-classics is possible to call motive of "effort to original life", break, transcendention. The position of the classical philosopher is a transcendental position. However Hegel, having forced transcendental to deny itself in immanent, having forced entities to be, undermines this metaphysical position from which he still continues to broadcast. The history of Spirit turns into history of the person, but this person directs to transcendental even more, finding melancholy for purity of the common. This melancholy for the common becomes even clearer if to remember that Schelling defined the present (actual, time and space of human life) as only a wall between the past and future. In this plan historicism couldn't but become the program of fighting for the present. It partly became also the reason of the following historicism radicalization of the final stage connected with falling away - synthesis. …

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