(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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