(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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