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January Assmann, Greece and the disciplining of thought

in: The cultural memory. Scripture Memory and political identity, Munich 6 / 2007 (1992), p.259-292

Similar to the problems of individual differences in intelligence is apparently a discussion of the cultural potential of different writing systems. That to me is not only interesting in that it is my thesis that there is an analogy between the font ("body") and the body body (see my posts from 04.und 05:02:11) confirmed, but also because Assmann here takes a similar position as I respect the intelligence: namely, that it regards the cultural resources, not to the "writing system", but to the "socio-political use" ( see Cultural Memory (1992), p. 269), so the use arrives, coming from a society or culture of their writing system: "Under the concept, writing system 'are questions of structure, the internal structure and functioning a specific written treatment, such as whether a writing ideographic, syllabic, or alphabetic, whether it to a single language bound, or whether they can also play sounds / words / phrases of another language, etc. Under the concept of "writing culture 'it is in contrast to issues of institutions and traditions of writing, dealing with texts, the embedding of writing and written text into society. It is obvious that the consequences of the writing on the level of their social integration, ie the written word to be decided. "(See Cultural Memory (1992), S.264f.)

There are certainly other positions. Assmann cited as an EA Havelock, who ascribes to the Greek alphabet in the cultural potential of philosophy and science, because the Alphabet makes a faithful transcription of oral language, the text makes understanding the cultural context independent. (. See Cultural Memory (1992), S.260ff) In order to understand as the Egyptian hieroglyphics, to get there - so Havelock - without accurate knowledge of the cultural context is not, "Havelock said that non-alphabetical 'writings that hard read were that they could only expect the reader knew. Therefore, the Oriental literature was issued today in cliches and formulas, the complexity of experience to easily recognizable reduced "(Cultural Memory (1992), p.263) - Say.: (? IQ) the cultural potential of the hieroglyphic writing is very low; (? IQ) the cultural potential of the alphabet is very high.

Assmann turns decidedly against such occidental bias for my writing, and if the hieroglyphics and the Semitic writing systems on a par with the Greek alphabet, so far as he notes that each writing system zunächstmal mainly serves their own language perfectly possible to encode: "In the play of their own language, the Semitic consonants writings of the Greek alphabet are second to none. They are just by their relationship to the Semitic language structure less to play foreign languages appropriate "(Cultural Memory (1992), p.263)

reproducibility of foreign languages -. Thus largely independent of cultural contexts - in turn is a particular feature of the Greek alphabet, and now that it is no wonder that it just "have been seafaring traders like the Phoenicians and Greeks" (Cultural Memory (1992), p.263), the alphabet developed and perfected. So here we are again with a priority of the socio-political interest, ie, a precedence of cultural use of the script before the seemingly free-floating 'cultural Potential of the writing system.

is another cultural moment of this writing use Assmann, according to the fact that the writing in Greece, either by priests was still manipulated by political leaders for their own retention of power, - unlike the hieroglyphics, which was a copy of the initiates and priests, and therefore not free was for a public use. Because of this "power vacuum" the penetration of orality in the Greek literary culture promotes. "Has been (See Cultural Memory (1992), p. 269) - Assmann therefore assumes that it is not really for playing the spoken language particularly appropriate alphabet structure was that the verbal element in the Greek literary culture is so strong, but the lack of priestly and political interest in the Scriptures. Thus, the, poetry 'of Homer to the "national (s) Note" of Hellenism and ultimately the Occident (cf. Cultural Memory (1992), p. 269) and take the place of the sacred texts of the Egyptian temples and the Torah .

Assmann leaves no doubt that he appreciates the special cultural potential of the Egyptian hieroglyphs: "It relates with their realistic imagery directly on the world, and with her relay to mark the phonetic and at the semantic level of language. They are not only what is in the voice ', but what is in the psyche' and beyond even what is in the world 'again "(Cultural Memory (1992), p.265) -. Hieroglyphics The open up more levels of text comprehension as the Greek alphabet, which shows only that "what is in the voice", which makes them also so very suitable to be read in context-independent. This context independence means but it is also a cultural loss of worldliness and spiritual expression.

The cultural potential of the writing systems are entirely different, but they do not decide about the use that people of their scripture, - any more than the intelligence difference between the people decide the use they make of their intelligence. Because of this further analogy between the use of Scripture and the use of the understanding it was important to me here again to return to Assmann. For I have before me to address in my next posts with Stanislas Dehaene's research on the relationship of literacy and brain development. And the critical point in this relationship is ultimately determining the extent to which cultural innovations can be attributed to neurophysiological mechanisms.

It is here also address the question, what is the defining moment in this relationship: the Dehaene According limited plasticity of the brain or the historically open, cultural use of these plastic limited brain function.

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Jan Assmann, The cultural memory. Scripture Memory and political identity, Munich 6 / 2007 (1992)

first Life-world as "the unity of society and memory"
second The body as a body model of all demarcations
third Addendum: circulation of meaning and mass production

At this point again, a comparison between contrast, the technology critic, and Assmann, the classical scholars, are drawn. It is about the definitions of 'meaningfulness' and the 'mass production'. Indeed, there is a striking analogy between the Economic described by Anders, ontology 'and Assmann's notion of text, an analogy which may also apply to an implicit, nihilism' of the basic hermeneutics, thus meaning the boom Jan Assmann suggests. The analogy consists in the principle of repetition, both in Assmann like Anders, determines the meaning of texts or Seinshaftigkeit or products. Texts must again be held, so read and interpreted in order to have meaning, and products have to go into production so that they "value" can have.

It makes no difference that it is the interpretation of texts are also variation and innovation is (see Cultural Memory (1992), S.99f.), we have to deal not only with a steady series episode in the commodity production. It is precisely the combination of technology and capitalism demands of commodity production in almost a corresponding continuous variation and technical innovation of products, so that one can speak here not just of one, mindless "repetition of the same.

This analogy goes so far as the Assmann even talks like the money from a sense of circulation, "meaning remains alive only by circulation. The rites are a form of circulation. The lyrics however are not yet on its own, but only insofar as they circulate in turn. () If they come out of use, they are more likely to be a grave as a vessel of meaning ... "(See Cultural Memory ( 1992), p.91)

But what contributes to the development of an education at Assmann memory (see Cultural Memory (2000), p.33, 43), leads to a different ambiguous ontological status of particular products of broadcasts (see antiquatedness vol.1, p.131, 142f). the ruling power of consumers, how it is for them to mere information, or to the events themselves is, is weakened. This ambiguous status carries over to all other products of the production of goods. They all assume the status of 'phantoms' format, ie a spectral cross between real phenomena and mere illusions.

out the same time to a redefinition of the relationship between producers and consumers: from now on are also on the whole self-conscious producers of commodity production itself only consumers (cf. antiquatedness vol.1, S.6f.), And consumers become producers because they are involved in, working from home 'in front of the TV sets in the production of mass man (cf. antiquatedness vol.1, p.103).

Anders' identification of these ontological ambiguous, products' as' phantoms' and the associated diagnosis of nihilism lights without any further notice. Assmann also that necessarily must come to the opposite conclusion, namely, the cultural need for meaning by updating times ritual (oral cultures), commentators and several times as well as interpretation, repetition '(written cultures), is immediately. At the same time is, however, a slight discomfort, because one can not help thinking suggests that both processes Wirtschaftsontologie and the memories, the same basic principle with each other - that perhaps the nihilism that is has the same root as humanity: namely, the sense of human need. For man would not be appropriate in need, as he might, otherwise, the mass production of goods, the inversion of supply and demand as a generation of demand through the offer expire like a drug addiction? That meal so

nihilism and humanism to Auschwitz from the same source can deny barely. But what is meant when I add to that also bears his nihilism, humanism itself in itself? - To me, the counter-principle leads to repetition as a symbol, being and worth stiftendem basic principle: in contrast to the atomic bomb and Assmann, Auschwitz '. Just as the atomic bomb Wirtschaftsontologie the principle in question, because it can not be repeated, so do not go into production can set up so Auschwitz 'Humanism in the issue because it must not be repeated . , Auschwitz 'sets the inner nihilism open any future human sense reference. (See Cultural Memory (2000), S.36f.)

That should come out of this nihilism something positive, namely humanity, seems to Mephisto, the other has denied any legitimacy (cf. antiquatedness vol.1, S.277f. ) to justify again. But humanism is not even in the non-repeat- being allowed of Auschwitz more of a restoration of the good at a higher level, the speech, but only by an ensuing responsibility for a future possible decent life - and before the (morally, historically, however, quite) repeatable film factual meaninglessness.

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Jan Assmann, The cultural memory. Scripture Memory and political identity, Munich 6 / 2007 (1992)

first Life-world as "the unity of society and memory"
second The body as a body model of all demarcations
third Addendum: circulation of meaning and mass production

in the form of two theses Assmann describes the relationship between the individual and society. (See Cultural Memory (1992), . S.130f) In the first proposition, it represents the emergence of self-identity as a process that starts from the company: "An ego is growing from outside to inside. It builds up in the individual virtue of its participation in the interaction and communication patterns of the group to which he belongs, and by virtue of his participation in the self-image of the group. The we-identity of the group has precedence over the ego identity of the individual ... "(Cultural Memory (1992), p.130)

This education process can describe Assmann only because he has no concept of body and limb of the border , in which each individual is, has. Although he completed his thesis by pointing out that a individual identity "is always under the guidance of the body" developed, thus forming the basis of a "specially irreducible one" (see Cultural Memory (1992), p.131), but this base is absent in the Plessnersche Grenzhaftigkeit Assmann. She is the only place on the essential aim of social education process, as a sort of breeding ground of arising out of it I wirhaften. goes with this limited way of looking at the body in body Assmann also an anatomical limitation to the "neural () equipment" of memory associated. (See Cultural Memory (1992), p. 47) What Assmann

miss here is that the body body itself has its boundary between inside and outside with the results, independent of any society and this so the original image of any other border provision of inside and outside is. The apparently growing from the outside in. I, of the Assmann speaks so vividly, is preceded by a growing from inside to outside consciousness, where you can talk maybe not from a self-identity in the strict sense, but in eccentric from the beginning positioned. This eccentric definition of the relation to body body becomes a great picture at any other border provision, including those of cultural memory, the Assmann with the anthropologist William E. Sears a "limit tables () structure" (Of limes = limit (see Cultural Memory (1992), p.153)) ascribes "The more complex the culture, the greater the gap, which she tears open within the group, because only a few specialists with appropriate knowledge to practice and are able to manage ... . (Cultural Memory (1992), p.153), p. 149)

Assmann leaves no doubt that we are dealing here not with a merely quantitative memory problem, but with a society stratified determining the quality of culture "We have to distinguish between a representative and an exclusive elite culture." (Cultural Memory (1992), p.153), p.150) - Such a limit sized structure transmits the dualistic mind-body diagram - an idealistic definition of the relation of abdominal body - on the culture. People are culturally divided into two classes: the 'body', ie those who have to provide for the physical needs, and the 'spirit', ie those who have to provide for the spiritual needs. Assmann is involved in so not an ideological split in the society. But the stratification mechanism is still the same.

His first thesis of growing inward from the outside I Assmann is now a second dialectical These opposite: "We collectives or identity does not exist outside the individuals of this, we construct 'and enter. It is a matter of individual knowledge and consciousness. () "(Cultural Memory (1992), p.131)

As much as seen comes close to this claim for themselves of our own definition of the relation of body abdomen, it contains ultimately one the scheme of the whole and its share the following dialectical definition of the relationship between the individual and society: "Proposition 1 asserts the primacy of the whole before the part of the Proposition 2 part before the whole. This is the well-known in linguistics dialectic of dependence and constitution (or descent and ancestry). That part depends on the whole, and gains its identity only by the role he plays as a whole, the whole, but only arises from the interaction of the parts. "(Cultural Memory (1992), p.131) distinguishes

Assmann's thesis is So by our definition of the relation: instead of a one-sided foundation of the relationship between the individual and society are present, we have a more original, mutual foundation of individual and society, is interpreted by the dialectical process between individual and society. This lifting of the unilateral foundation ratio reflects the different approaches to human resist because of the company from the body or body part of his work in anatomy may still function as an organic context in the view.

If I attribute the "limit structure" of cultural memory to its archetype in the body trunk with his eccentric positionality, I mean, that man has to rely on a visual comparison to behave to say, is to position to. To his world he can not behave. He stays in his animal arrest in the middle of the living world towards her immobile. The only way in an oral culture, nor no cultural memory has to behave to his world, is because man can not get out of this life-world out (so as not his' skin 'out may be) to the other, foreign people' - that is, a foreign to be compared and thus to sell it in order to reach a self-interest - life-world. In the still life-world formation of a self-image that a dismissal of the other visible reason is so original central because their own cultural figure largely invisible by merging with the life-world mechanisms remains.

The fact that these life-world reflection of habituation processes - Especially in combination with power interests - should also transfer to the emergence of a distinct culture of memory is no longer surprising. This requires additional training of an individual use of the understanding, to promote an individual interaction with the cultural memory.

order to position itself in an oral culture to itself eccentric may require the person to say the other as strangers. Only he can transfer his body in the body predetermined limit provision in a self-conscious social attitude.

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Jan Assmann, The cultural memory. Scripture Memory and political identity, Munich 6 / 2007 (1992)

first Life-world as "the unity of society and memory"
second The body as a body model of all demarcations
third Addendum: circulation of meaning and mass production

After I identified in my last post, the life world with the communicative memory, now all of course in a way, the question of whether we that concept at all and need not speak of communicative memory can do what of course, vice versa, why still talk of communicative memory, when we associated phenomena may simply call it a living world. First, it must be said that we are dealing with here is a transition area between a philosophical consciousness and culture-scientific approach to human. From antiquity scientific point of view we are dealing primarily with cultural forms of life from which you are approaching working on the individual consciousness. From a philosophical perspective, we have consciously doing it primarily with subjective world conditions, from which you are approaching working on social structures.

One could hold both views for each other equally, in the sense that - regardless of approach from any direction from us along with it life-world 'or' communicative memory 'phenomena described - you ultimately with different terms over the same speaks. I see two reasons not so. First of science for political reasons: the philosophy of consciousness has long been on the part of philosophy, and currently it dismissed by biologistic approaches (Neurobiology) from you as an old, long since proved inadequate description of the human being. Even science policy that is conscious philosophy has failed in the social sciences.

Secondly, I am convinced that it's actually just the opposite: not only the social sciences, but also the cultural and scientific descriptions of the people are founded on one side in the individual consciousness of man, - I trace back to the border with Plessner particular provision of the body body. , Founded on one side 'means that there is no dialectic of equiprimordiality between individual body and the whole body of social and cultural complex. Rather, we must establish this complex in its possibilities and limitations of the body until her body before it can go the opposite way and determine reasons for the individual consciousness from the social and forth.

Since I intended to be understood primarily as the life-world phenomenon of consciousness, I would like to hold on to this concept because the concept of communicative memory refers less to the individual consciousness rather than its social determinism and functionality. Live in a world thinks of labeling people as eccentric positionality its positioning in the middle of a world that is its naive directness that makes it impossible for him to make this world into question. This central position has its eccentric position as a periphery of his world-faced-being, balanced. This is what I call attitude and what I call in case the autonomy of our Judgement as a change ratio of naivety and criticism. Communicative memory is neither this Drin being in the middle of the living nor the outside world-being of the world compared to the expression. It describes a network structure and does not include an individual location (as a person) or a common horizon determination (as a living world).
would
In this post I go again on the similarities in the concepts of lifeworld and memory. I am referring to Assmann's "The cultural memory. Scripture Memory and political identity "(1992).

Assmann describes the difference between oral and written poets: "For the oral poet is not the tradition of 'outside': it goes through him and fills him from within. The writing poet by contrast, sees the tradition over from the outside and comfortable on his innermost self reliant to be able to assert themselves against it "(Cultural Memory (1992), p.99) -. Here we have exactly two different positions corresponding to the eccentricity : the oral poet is in the middle of the living world, ie a culture that has produced no written memory while writing the poet sees his written culture faced, so it is positioned eccentrically. Because: "Only by writing a character wins the tradition, the opposite could support their critical behavior ()." (Cultural Memory (1992), p. 100) is

The life-world as a "cultural formation" presented with the "house of their own (n) tends to the conventionality and contingency, that is, the also-otherwise, their conceivability constructions of reality, the veil of oblivion to width ". . Is explained by the natural growing dependence of man "(See Cultural Memory (1992), p.136) This tendency (ibid.) The animal that is" is by his instincts to a (species-specific) environment adapted "; man needs instead a "symbolically mediated (s) and thus habitable" made "World", just a life world, as "(second) nature." (See Cultural Memory (1992), S.136f.)

regard to the temporality of the life world, it strikes me as particularly interesting, as Assmann assigns the communicative memory to collective memory. He speaks of the latter as a "reference": "True, 'have no collective memory - a memory , only the individual man -" but they determine the memory of their limbs. Memories, the most personal nature is only through communication and interaction in social groups. ... Subject of memory and Memory is always the individual, but as a function of the 'framework' that organize his memory. "(See Cultural Memory (1992), p. 36)

This social" framework "in which and on the down the individual memory, communicatively formed 'would, if I understand correctly, like the shifting baselines work and join us with the boundaries of what we can observe in environmental and cultural changes in individual and intergenerational (three to four generations). The shifting baselines indicate subtle changes taking place so slowly that they are outside the 80 to 100 years extensive period of three to four generations are, to report within which still witnesses of past times. Anything that falls outside this period, in oral traditions left to either the final or forget part of the repertoire of legends and myths, ancestors', which are known only from songs and stories.

The social framework that formed the individual memory is so congruent with the living world in which we move. Your time is the mitwandernden and therefore timeless simultaneity 'of the said three or four generations. The frame changes never, because there is never a generation, and no single man ever outside this framework. This is precisely the reason why global encountered disasters' such as climate change and over again with skepticism. The changes associated with them are not only spatially but also temporally so far apart that they are not for the individual memory, are communicated '. This requires a cultural memory that extends beyond the life-world limitations of the Framework.

on the historical moment of cultural anthropology in the body release the body part of individual discernment as the following passage: "In Connection with the writing of traditions are taking place, a gradual transition from the dominance of repetition to the dominance of mindfulness, of, ritual 'to textual coherence'. In order for a new connective structure is formed. Their binding force does not mean imitation and preservation, but interpretation and memory. In place of the liturgy does hermeneutics "(Cultural Memory (1992), S.17f.) - By such a" deal with founding texts. Expository, imitation, learning and criticizing "possible product (see Cultural Memory (1992) , p.102), the individual discernment comes into its own. The Man begins to use his mind, within the life-world, framework ', but increasingly in an individual way. They not that we did not escape, is the decisive factor, but whether and how we know about him.

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Jan Assmann, Religion and Cultural Memory, Munich 3 / 2007 (2000)

(Introduction: What is the "cultural memory", p.11-44; Invisible Religion and Cultural Memory, p.45-61, monotheism, memory and trauma Reflections on Freud's Moses-book, p.62?. -80, five stages on the way to the canon of tradition and culture of writing in ancient Israel and early Judaism;. p.81-100; Remember to belonging writing, memory and identity, p.101-123;. Cultural Texts the tension between orality and literacy, p.124-147, text and ritual. The importance of the media in the history of religion, p.148-166, Officium memoriae: ritual as a medium of thought, p.167-184; of quotation life. Thomas Mann and the phenomenology of cultural memory, p.185-207, Egypt in the Memorial History of the West, p.210-222)

first Surface and depth
second Attitude and "vertical anchoring"
third Lifeworld and memory

After we differentiate between consciousness and memory have (see my post "surface and depth" of 4:02:11), we must now to the difference received from the lifeworld and memory. That falls far easier than I had ever described the living world as a phenomenon of consciousness (see my post of 23:01:11) and between social environment and memory insofar as the same difference between consciousness and memory. This difference we can once again emphasize the effect that the living world, unlike the cultural memory, has no external horizon (the outer horizon of cultural memory is the script (see Cultural Memory 2000 S.106f.)).

arise from this feature is now several consequences. First would be to note that the living world is not handed down or is delivered, at least not in the sense of a conscious tradition of care, as part of the collective and cultural memory. For life-world is also there and there is also narrated 'is delves where. The life forms is no 'text' in the sense Assmann, under which whatever stored symbol and sign systems only reception of texts. Moreover, although the life-world necessarily implies that they only unconsciously, that is behind our back, works', but that unconsciousness is not time, depth, "as the cultural memory," includes the cultural memory ... the Ancient, Isolated, Outsourced "(see Cultural Memory 2000, p.41). - In order ie the unconscious of the cultural memory is a few levels further reduced as the life-world.

The life is so out of time. It is similar to the myth (see Cultural Memory 2000, p.192) a timeless dimension, but unlike the myth of their timelessness includes just no depth. It is simply the difference if something was written down and then forget, so as to form one dimension of the cultural unconscious, or if life-world mechanisms affect our thinking behind our backs.

If the living world with a memory function be linked, communication can be especially with the memory. Communicative memory is identical to the individual consciousness to structure its mechanisms so far our perception and experience. (... See, Cultural Memory 2000 S.13f, 108ff, S.116f) We see and we do - more or less - that which we can insert into certain preconceived pattern. (See Cultural Memory 2000 S.189u.ö. (here of course is a reference point to my post of 23:01:11)) The intermediate pushed here by me "more or less" forms the scope of individual discernment.

Exactly as the Assmann communicative memory, describes the living world works. From this communicative function of the memory and the living world shows that it or them, invisible ', which is just another word for' unconscious' is, however, gives us further insight into the operation. Shall refer Assmann eg anthropologists who come to the oldest human cultures on the track, look around especially people who still live in oral cultures, and in not primarily because oral cultures are older per se as written cultures but because "the protection of the invisibility of memory archaic culture stocks could have received. "(See Cultural Memory 2000, p.103)

The reason is that these people do not have their cultural property in a visible form before his eyes. Their cultural property is still the same as their environment. Forgetting for them is therefore not a problem, at least from the domestic perspective, - as if they forgot something, 'so they know nothing about it, and it is finally gone, that it can not be rediscovered. Also, over time occurring variations of the culture portfolio are due to the lack of visibility is not noticed. If a variation occurs, it is already at the moment of their appearance has always been there. Only with the visibility of the cultural inventory, changes noticed and even sought as an innovation: "Only with the written form to win the tradition of a figure against which can be their support act critically and innovatively." (Cultural Memory 2000, p.142)

Since then oral cultures variation is not active and do implement experimentally, because the culture is practiced as a life world, and not as a conscious tradition, oral cultures are generally much longer lasting than literate cultures, and their new era are much further apart: "The periods of great- and early history count after thousands and ten thousands. " (Cultural Memory 2000, p.102) - It is this slow change of eras is what makes oral cultures for anthropologists so interesting.

Only the written word brings therefore a new visibility in the world of people and opened him a new perspective of life outside his world, a new external horizon. To counter the pressure to innovate is now occurring, is within the cultural inventory once sanctified a particular cultural text matter, ', that is canonized. Thus, "culture is an island in the ocean of oblivion, the continuity over the centuries, even millennia possible." (See Cultural Memory 2000, p. 105, see also S.133f., 142, 145f.) Sanctification and canonization of a particular cultural text holdings thus acts as a stabilizing effect similar to the life-world invisibility oral cultures.

The invisible life world works ultimately as an "invisible religion", and this is because of their invisibility "secularization-resistant". (See Cultural Memory 2000, p. 115) the more important it is to her as much as possible to get on the track, because it is she who keeps us on the use of one's mind. At the same time it is actually a condition of our mind, so I always refer to an exchange ratio of naivety and criticism.

But there is another aspect that is connected to the invisibility of the everyday world. We now know of Plessner's "Noli Me Tangere," which he describes the need of the soul for invisibility. The moment when the soul is visible through an abuse of intimacy, or by a failure of social manners, she is traumatized. The living world is something like the soul of a community. It will also damage visibility, 'but only to hide himself again and retreat into a new form of lifeworld invisibility. Not for nothing one reads more and more reports about the refusal of 'primitive peoples' photographs to to leave. The resulting fear, it could be stolen from one's soul, is less superstitious than you as an enlightened, Europeans' thinking.

visibility and invisibility therefore form a limit to the life-world. The living world is basically invisible, because it only works behind our backs, that is, outside our field of vision. Therefore, it can never assume a shape, such as cultural memory, and certainly not as a cultural text. The living world is not, formative 'knowledge, it occurs at all on as knowledge, and thus not as a normative knowledge. Anthropologists and scholars of antiquity have just in the study of archaic forms of life the advantage of facing the respective worlds from the outside and there figures' to see where the 'indigenous' populations have only their internal perspective available. Again, this is another reason why an antiquity as Jan Assmann Scientific may well never nihilist. He must face the simple fact that, when and where people have always lived their whole lives and over generations sense was produced and accumulated.

Nihilism by Günther Anders was fueled by the violent destruction of the atomic bomb. Meanwhile, however, many new generations grew up and there are more than 60 years since Hiroshima and Nagasaki to Gone country. People have lived and acted, certainly the case - if it were quite different to admit - as if they were nihilists and as if there were no future, at least none for which one feels responsible. But inevitably has also lived meaningfully, and to deny that meaning would be just another form of homophobia and inhumanity. And Anders itself would be the last to go through would be so inhumane attitude.

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Jan Assmann, Religion and Cultural Memory, Munich 3 / 2007 (2000)

(Introduction: What is the "cultural memory", p.11-44; Invisible Religion and Cultural Memory, p.45-61, monotheism, memory and trauma Reflections on Freud's Moses-book?. P.62-80, five stages on the way to the canon. Tradition and culture of writing in ancient Israel and early Judaism, p.81-100; Remember to belong. Writing, memory and identity, p.101-123; cultural texts in the tension between orality and literacy, p.124-147, text and ritual. The importance of the media in the history of religion, p.148-166, Officium memoriae: ritual as a medium of thought, p.167-184; of quotation life. Thomas Mann and the phenomenology of cultural memory, p.185-207, Egypt in the Memorial History of the West, p.210-222)

first Surface and depth
second Attitude and "vertical anchoring"
3. Lifeworld and memory

In this post I want to dwell on the eccentricity of cultural memory. This includes first of all, that we be clear about the fact that, despite the below identified, in particular on the writing allowed eccentricity only one real winner of this memory: "Neither the group, nor even the culture, 'in this sense, a memory . so to speak, would be an undue mystification. Still, man is the only carrier of memory. What is at stake, the question is determined to what extent this individual memory is socially and culturally. " (Cultural Memory 2000, p.19)

So when we talk universalized by a bonding memory in the sense of cultural memory, and thus the possibility of a specific, anchored in the past, future reference, this means that we are dealing here with an Extension of body founded in the body eccentric positionality of individual people have to do as a person. With the individual person is meant to Plessner a whole of body, mind and spirit for which I have previously used the concept of attitude and will continue to use. The concept of attitude I would like to but in the sense of cultural memory in the concept of "vertical Anchoring (see Cultural Memory 2000, p.189, 199f., 202f., 206f.) Supplement. As

attitude I had been with the eccentric positionality of the people called inherent need to act on his physicality. It went on to a concrete reference to specific situations and the second is the principle, proportionality 'of the reference to the world, that is, to sense the world, and here I had not specifically differentiate between memory (memory) and perception. With attitude 'I said to one-stops in the meaningless and thus the implicit nihilism quite close to 'Space', which I would ascribe no specific substance. Because the boundary between body and soul, to which this eccentric position, this empty space opened, but has its material (biological) based on the body, but results with the eccentric positioning of this boundary is not a new matter "even a metaphysical substance but only a new structure or a "Form".

But there is not just an attitude in the 'space', but also in the 'time', and thus be the reference to the cultural heritage meant. The cultural memory includes our expanded view of the attitude of two major Moments: a cultural and collective unconscious and an extension of the concept of situation: (.. See, Cultural Memory 2000, p.126-130, 141f, 144f) the "expanded context"

The unconscious and the expanded context resulting from the transition from oral to written cultures. gave a collective or cultural unconscious is indeed already in oral cultures, there was also cause specific mnemonics, to which only selected memory specialists such as priests and bards had access, so that the rest of the population to participate in the cultural memory only in certain holidays was possible to them and then only one Selection of cultural memory was brought to mind. But only the writing made it possible, keep text 'that could really be forgotten. Assmann's notion of text, means that only those sign systems as 'text' may be designated, which are actually read or recited. The notion of text appended to the repeat. Will he not taken up again, so once that it is not a text. (See refer to Cultural Memory 2000 S.127u.ö. (Interestingly, it would be here by the way, this notion of text on the hypertext and the Internet and to vary accordingly. Finally, the Internet has a memory!)) In

forgotten texts', reminiscent of the no longer even scholars and other experts writing, it is therefore no longer texts in this sense. Nevertheless, due to the writing of the possibility that they are being rediscovered, and then because of their untimeliness - because they no longer the cultural canon include - can develop a 'subversive' activity, "Cultural memory comprises, in contrast to communicative memory, the Ancient, Isolated , Outsourced and in contrast to the collective memory and binding the Nichtinstrumentalisierbare, heretical, subversive, split off. By Concept of cultural memory is the extreme distance from the reach of what has formed our starting point: the individual mind in its neural and social conditions "(Cultural Memory 2000, p.41)

This special quality of the literacy owed retention. not read and eventual forgotten texts is' the concept of "expanded context" together. For the immediate situation is the presence of concrete on both sides of the speaker and listener. Where this is not given, and the messenger starts with the Institute (see Cultural Memory 2000, p.130), in which it is a question Messages using a courier over a spatial distance away, send 'is stretched the immediate situation'. With the written now is not only the possibility of large spatial distances, but also large temporal distances to overcome, thus addressed both as a writer to potential readers in the distant future, or rediscover, the reader lost writings and perceive as relevant to their own time and revive. Such writings were such at the time of the Old Testament in the context of Deuteronomy, rediscovered '. (See Cultural Memory 2000, p.120) In the Middle Ages, the writings of Aristotle Rediscovered ', with all the attendant social and political consequences of church.

We can therefore speak with good reasons of a cultural unconscious: "The cultural memory opens up the depths of time." (Cultural Memory 2000, p.37) - Even those mediated via the font separation of speaker and listener author and readers may, I think, to speak of the cultural memory of its own eccentric positionality, which takes the place of body abdomen Scripture as the material basis of this new border provision. And here is the border between the (still) unread message body and by the reading resumed, for, life Revivalist text. Here we present a real analogy.

The concept of expanded context meets with the way Plessner's description of the mind. Just as the cultural text about the spatial and temporal boundaries of the immediate communicative situation arises (see Cultural Memory 2000, 127) and a location above (or from below ', just eccentric) takes concrete situations, also highlights the' spirit 'or - synonymous with him - the 'culture' the 'spatial-temporal diversity of the locations "on. (See "Levels", S.304f.)

Let us now turn to the vertical anchor as a form of entertainment in the time. Assmann engages in this context, a conceptualization of Ernst Kris, a Thomas-Mann-performers, to: the "lived Vita". (See Cultural Memory 2000, p.188) The idea is that Thomas Mann in his Joseph novels, a concept of the "quote of a life" was developed. (See Cultural Memory 2000, p. 186, 189, 199f.) This quote like life is that we are guided in our life on models. We know her already from the communicative memory, as Assmann describes itself and Harald Welzer in his book "The communicative memory" (2002). We do not remember our experiences as they have actually occurred, but we are guided by our memories of books we read and films we have seen, or simply by focusing on models, that have shaped us to orient. This is how the quote-like life in that we own our biography, tinkering ', ie they have arranged us so well live, as it seems in the context of a cultural film to be correct.

Thus already worked the myth: "The myth identifies Although, according to Thomas Mann, late in human history, an early stage in the history of individuals against a and mature. () It refers to the conscious understanding, deepening and living out of the vertical anchoring of existence, just the quote-like life, in addition to the overview and reminder to distance from the present, the horizontal networking 'demands. The idea of the kind of quotation life goes a step beyond the step or half-conscious, dreamy 'life in the myth. It refers to the subjective and reflexive Will-I live in the myth that it is no longer simply acting out, but - to speak with Thomas Mann - (. Cultural Memory 2000 S.199f), celebrates' ... "

The horizontal networking refers to the contemporary relevance of man, and the vertical anchor refers to the future respect the past mediated in humans. We are dealing here with a rather strange time dimension, which I in turn can best be described as eccentric positionality. Normally, you take the time line so as not before vertical, but horizontal as in the sense that a presence messaging on a horizontal timeline constantly forward 'motion. On the vertical moves but nothing, why is this of the one anchor 'the talk. Rather, it is the vertical itself, which moves, namely, the respective person, who by this vertical's specific biographical trying to achieve shape. He leads this vertical in his CV with them and tries it possible always to the same point, hold ', the point on the vertical, namely, on which it is based.

The vertical is in a historical in nature and in a future reference: "What a simultaneity or timelessness, the mesh screens of past, present and future in time, the reflection, and correlation of up and down the room. ... The mythical or real is at the very beginning (that is 'below' - DR), and it is 'above', it returns 'and it comes down' "(p.192). - Who on this vertical line locates ', thus lives in two dimensions: in the post, below', the beginning of time-related dimension and in the post above ", to" the distant future as "looking dimension. (See Cultural Memory 2000, p.192) It is based on some for him significant mythic "pattern" (see Cultural Memory 2000, p.189) and attempts to revive this in his life, first time '.

is available for this apparent paradox of first-time and repetition of the myth. (See Cultural Memory 2000, p.191) The myth is that he repeated over and is that at the same time but what is repeated in each case occurred first and unique. Myths always tell by first time, which will be the patterns that are in their re-turn to enliven the first time. This sounds strange, but every example of living history of this structure to stand as a unique case for many cases that each are again different. Such stories brings the paradox of talking about individual, not to generalize it. (See Günther Buck, learning and experience -. Epagogik The concept of teaching induction, Darmstadt 3 / 1989)

we have it here so even the narrative structure, with a peculiar time pattern to do - that way, not only a basic pattern of the myth, but of narrative form par excellence! - So it seems even stranger when Assmann, Auschwitz 'to a limit date of our cultural memory does that not may be repeated. (. See Cultural Memory 2000 S.36f) It must therefore develop a narrative text corpus a fundamental principle directed against his own reception effect: not to be repeated !

The vertical anchoring means that is a time, their own lives are shaping attitude is that we point to a point on this axis to keep 'us, then at a certain mythical Patterns are oriented. This opens up a mediated us about the past for future reference, that is, a sense of life. As I have in the last post noted, as scholars of antiquity can already be professional reasons, not a nihilist. After all, who deals with the cultural memory, deals necessarily with 'meaning'. Otherwise there would be no object which could be described as cultural memory.

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Jan Assmann, Religion and cultural memory, Munich 3 / 2007 (2000)

(Introduction: What is the "cultural memory", p.11-44; Invisible Religion and Cultural Memory, p.45-61, monotheism, memory and trauma Reflections on Freud's Moses-book, p.62?. -80, five stages on the way to the canon. Tradition and culture of writing in ancient Israel and early Judaism, p.81-100; Remember to belong. Writing, memory and identity, p.101-123; cultural texts in the tension between orality and literacy, p.124-147, text and ritual. The importance of the media in the history of religion, p.148-166, Officium memoriae: ritual as a medium of thought, p.167-184; of quotation life. Thomas Mann and the phenomenology of cultural memory, p.185-207, Egypt in the Memorial History of the West, p.210-222)

first Surface and depth
second Attitude and "vertical anchoring"
third Lifeworld and memory

In Günther Anders I thought his breaking the generational relationship made necessary reaffirmation of the humanity to come upon a mind-body limit for the individual analog eccentric positionality. (See my post from 28/01/2011 to homo excentricus) is missing, this related to the human eccentric positionality, however, the material basis, that is comparable to the body body ratio determination. Not so the new definition of humanity as an act subject relates to the fact of the atomic bomb at any time threatening extinction of all life on this earth. All knowledge and actions of man must from now on with regard to this global challenge, Humanity as a whole inclusive dangerous situation warrant. The atomic bomb is therefore the ultimate legitimizing background against which stand out the shape of the future, nor the only possible survival of humanity as a subject.

But this legitimacy film is in no way comparable to the individual body body, and therefore one can not really, not even in the analog sense, eccentric from a positionality, or speak of humanity or any individual generations, however much their actions on the survival of future generations vorentscheidet. Therefore, I tried to get me to a theorist of cultural memory, clarity, and I'm with Jan Assmann find anything. There are some parallels to other Assmann and Plessner, which are very revealing. The parallel with Anders is mainly to highlight a particular historical date, which is provided by Assmann as a humanity boundary marking the center of all future scientific research, that is similar to the atomic bomb in Anders. While different, however, worried as technology critics of the atomic bomb looks into the future, Jan Assmann sees as classical scholars (which it incidentally, by the way, if only for professional reasons, oppose any form of nihilism immune does) with the reference, Auschwitz 'particularly anxious to the past - of course a past with her own future reference, that they are not repeated is to: "Auschwitz, the darkest chapter of German history, has long been the dimensions of a normative past accepted 'that can come under any circumstances be forgotten and must not, because it has become widely over the memories of perpetrators and victims of such a thing also universalized bonding memory and founding member of a global civil religion ... "(Cultural Memory 2000 S.36f.)

important here is the notion of" universalized bond memory ", that refers to a human subject, his future Action of a memory binding '. It is this historical in nature, which makes up the difference this subject humanity to that which describes Günther Anders. Fatal but when that is that Assmann of memory a material basis, namely the writing, a basis, those who think like me, well is analogous to the individual body and limb to beyond even as one of the eccentric positionality of the body abdomen equitable extension of human consciousness work. The bonding memory or the cultural memory corresponds to what Plessner calls "spirit", that is the aspect of the contemporary world in human consciousness, which of course here raises the same question, how do we differentiate in this and the following posts between consciousness and memory.

include consciousness and memory, one for each different double aspect, which is in turn in a different relationship to the world. The double aspect of human consciousness is that it is either the world is facing, as a peripheral, or in the middle of it is, as its center. Both mean a difference to the world, sometimes eccentric, that is specifically human difference, sometimes a center, so specific animal difference. Time we are dealing with a self-conscious and sometimes with an immediate consciousness. But always we are dealing with a to do consciousness, the world is the totality of all possible objects of perception of current and recent activity. Never is the consciousness of the world itself

The memory can now have a world consciousness as the reference, as the totality of all possible objects of past observations and past actions, and as such it forms an integral moment of consciousness. At the same time it is but a world apart, an inner world, the opposite is the consciousness as well as eccentrically positioned to the outside world. Consciousness is thus his memory equally with respect to the center as peripherals.

are consciousness and memory - Unlike consciousness and the world - intertwined. Since memory is no external world, but an inner world. Therefore, the cultural memory, even though it involves primarily a cultural objectification in the Scriptures as laid down outside the horizon, form a separate field of consciousness: the biography as a form of individual consciousness preformation collective unconscious. (. See Cultural Memory 2000, p. 38, 118f, 189, 191, 196 and elsewhere)

Assmann describes consciousness as "surface" and the memory as "depth": "surface: This is the room of consciousness. ... , Depth "means the consciousness of the latent space has withdrawn ..." (See Cultural Memory 2000, p.119) - This is a very nice description of the difference between consciousness and memory. For consciousness is always surface, that perception, whether it's turning the world as the outside world or the world as a reminder. Meet him the objects of the external world from the outside, reflected, 'it is just as in perception, as when they emerge from the depths of memory. Consciousness is always consciousness, namely surface, but the world is sometimes outside and sometimes inner world, ie memory, and its dimension is not the room, but the depth.

In summary, one can therefore say that consciousness means the connection to the world as the totality of objects of possible perception and possible action. Memory means the connection to the world as a whole realized perceptions and realized actions. At the same time form a consciousness and memory, the biographical form of consciousness-shaping inner relationship to the world.