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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