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International Readings on Theory, History and Philosophy of Culture 19 International Readings on Theory, History and Philosophy of Culture 19 ÄÈÔÔÅÐÅÍÖÈÀÖÈß È ÈÍÒÅÃÐÀÖÈß ÌÈÐÎÂÎÇÇÐÅÍÈÉ: ÔÈËÎÑÎÔÑÊÈÉ È ÐÅËÈÃÈÎÇÍÛÉ ÎÏÛÒ DIFFERENTIATION AND INTEGRATION OF WORLDVIEWS: PHILOSOPHICAL & RELIGIOUS EXPERIENCE ÑÀÍÊÒ-ÏÅÒÅÐÁÓÐà ÁÁÊ 87 ÑÀÍÊÒ-ÏÅÒÅÐÁÓÐÃÑÊÎÅ ÎÒÄÅËÅÍÈÅ ÐÎÑÑÈÉÑÊÎÃÎ ÈÍÑÒÈÒÓÒÀ ÊÓËÜÒÓÐÎËÎÃÈÈ ÊÀÔÅÄÐÀ ÞÍÅÑÊÎ ÏÎ ÊÎÌÏÀÐÀÒÈÂÍÛÌ ÈÑÑËÅÄÎÂÀÍÈßÌ ÄÓÕÎÂÍÛÕ ÒÐÀÄÈÖÈÉ ÔÈËÎÑÎÔÑÊÎ-ÊÓËÜÒÓÐÎËÎÃÈ×ÅÑÊÈÉ ÈÑÑËÅÄÎÂÀÒÅËÜÑÊÈÉ ÖÅÍÒÐ ÝÉÄÎÑ (ÑÀÍÊÒ-ÏÅÒÅÐÁÓÐÃÑÊÈÉ ÑÎÞÇ Ó×ÅÍÛÕ) ÌÎÑÊÎÂÑÊÎÅ ÁÞÐÎ ÞÍÅÑÊÎ ÌÅÆÄÓÍÀÐÎÄÍÛÅ ×ÒÅÍÈß ÏÎ ÒÅÎÐÈÈ, ÈÑÒÎÐÈÈ È ÔÈËÎÑÎÔÈÈ ÊÓËÜÒÓÐÛ ¹ 19 èçäàåòñÿ ïîä ýãèäîé ÞÍÅÑÊÎ ÄÈÔÔÅÐÅÍÖÈÀÖÈß È ÈÍÒÅÃÐÀÖÈß ÌÈÐÎÂÎÇÇÐÅÍÈÉ: ÕÓÄÎÆÅÑÒÂÅÍÍÛÉ È ÝÑÒÅÒÈ×ÅÑÊÈÉ ÎÏÛÒ Èçäàíèå îñóùåñòâëåíî ïðè ôèíàíñîâîé ïîääåðæêå ÐÔÔÈ è Ìèíèñòåðñòâà êóëüòóðû ÐÔ Ãëàâíûé ðåäàêòîð: Ëþáàâà Ìîðåâà Ðåäàêöèîííàÿ êîëëåãèÿ: Àëèíà Âåíêîâà, Àëåêñàíäð Ãîãèí, Òàòüÿíà Äåãòÿðåâà, Àííà Êîíåâà, Ëåâ Ëåòÿãèí, Äìèòðèé Ñïèâàê, Âèêòîðèÿ ×åðâà, Áîðèñ Øèôðèí, Alessia Dagnino, Skye Burn Äèçàéí îáëîæêè: Èãîðü Ïàíèí Ðåäàêöèÿ ñåðäå÷íî áëàãîäàðèò Ìåæäóíàðîäíóþ Àññîöèàöèþ «Ðóññêàÿ êóëüòóðï» çà äðóæåñêóþ ïîääåðæêó è ñîäåéñòâèå â ïîäãîòîâêå íàñòîÿùåãî èçäàíèÿ ê ïóáëèêàöèè ISBN 5-88607-026-5 © ÔÊÈÖ «ÝÉÄÎÑ», 2004 ST. PETERSBURG BRANCH OF THE RUSSIAN INSTITUTE FOR CULTURAL RESEARCH THE RUSSIAN FEDERATION MINISTRY OF CULTURE UNESCO CHAIR ON COMPARATIVE STUDIES OF SPIRITUAL TRADITIONS THE PHILOSOPHICAL AND CULTURAL RESEARCH CENTRE «EIDOS» (ST. PETERSBURG ASSOCIATION OF SCIENTISTS AND SCHOLARS) UNESCO MOSCOW OFFICE INTERNATIONAL READINGS ON THEORY, HISTORY AND PHILOSOPHY OF CULTURE ¹ 19 under UNESCO auspices DIFFERENTIATION AND INTEGRATION OF WORLDVIEWS: ARTISTICAL & AESTHETIC EXPERIENCE Financial support: Russian Federation Ministry of Culture, The Russian Foundation for Basic Studies Editor-in-chief: Liubava Moreva Editorial Board: Alina Venkova, Skye Burn, Victoria Cherva, Alessia Dagnino, Alexander Gogin, Tatjana Degtyareva, Anna Koneva, Leo Letyagin, Boris Shifrin, Dimitri Spivak Designer: Igor Panin With thanks to the International Association «Russian Culture» © «EIDOS», 2004 ISBN 5-88607-026-5 © Design Igor Panin Ñ Î Ä Å Ð Æ À Í È Å / C O N T E N T S ÌÈÐÛ ÂÎÇÇÐÅÍÈÉ: ÕÓÄÎÆÅÑÒÂÅÍÍÛÅ ÃÎÐÈÇÎÍÒÛ // WORLDS OF VIEWS: ARTISTIC HORIZONS Leroy F. Searle ART, REASON, AND CULTURAL LEGITIMATION 9 ÏÐÎÁËÅÌÀ ÌÅÆÊÓËÜÒÓÐÍÎÉ ÊÎÌÌÓÍÈÊÀÖÈÈ Â ÊÎÍÒÅÊÑÒÅ ÔÈËÎÑÎÔÑÊÎ-ÕÓÄÎÆÅÑÒÂÅÍÍÎÃÎ ÎÑÂÎÅÍÈß ÑÎÂÐÅÌÅÍÍÎÉ ÐÅÀËÜÍÎÑÒÈ Ìàðüÿ Ðîçàíîâà // Maria Rozanova THE PROBLEM OF COMMUNICATION AND PHILOSOPHICAL DEVELOPMENT OF CONTEMPORARY REALITY 28 Ihab Hassan BEYOND POSTMODERNISM: TOWARD AN AESTHETIC OF TRUST 38 ÕÓÄÎÆÅÑÒÂÅÍÍÛÉ ÂÊÓÑ È ÄÅÌÎÍÑÒÐÀÒÈÂÍÎÅ ÏÎÒÐÅÁËÅÍÈÅ Þðàòå ×åðíÿâè÷þòå // Jurate Chernevichute ARTISTIC TASTE AND CONSPICUOUS CONSUMPTION 53 ÂÎÑÏÐÈÍÈÌÀÞÙÈÉ ÊÀÊ ÑÎÀÂÒÎÐ ÕÓÄÎÆÅÑÒÂÅÍÍÎÃÎ ÏÐÎÈÇÂÅÄÅÍÈß Ñâåòëàíà Ìàõëèíà // Svetlana Makhlina THE PERCIPIENT AS THE CO-AUTHOR OF ART 68 ÌÅÆÄÓÐÅ×ÜÅ: ÏÐÎ-ÇÐÅÍÈÅ ÈËÈ ÂÎÇ-ÇÐÅÍÈÅ Âàäèì Ðàáèíîâè÷ // Vadim Rabinovich INTERTONGUE: RE-COVERY – OUT-LOOK 79 ÁÀÉÅÒ ÏÐÎÒÈ ÐÎÓËÈÍÃ: ÒÀÊ ËÈ ÑÒÐÀØÍÀ ÌÀÍÈÏÓËßÖÈß? Ìàêñèì Ðÿáêîâ // Maxim Ryabkov THREAT AND FEAT: MANIPULATIVE STRATEGIES OF A BESTSELLER 92 ÈÃÎÐÜ ÑÅÂÅÐßÍÈÍ: ÕÀÊÅÐ È/ÈËÈ ÒÂÎÐÅÖ? Âàëåíòèíà Ìàêàøèíà // Valentyna Makashina IGOR SEVERYANIN: HACKER AND/OR CREATER? 98 ÈÑÊÓÑÑÒÂÎ ÎÁ ÈÑÊÓÑÑÒÂÅ: ÏÐÅËÎÌËÅÍÈÅ ÊÓËÜÒÓÐÍÎÃÎ ÏÐÎÑÒÐÀÍÑÒÂÀ  «ÏÅÒÅÐÁÓÐÃÑÊÈÕ ÑÒÈÕÀÕ» ÑÎÂÐÅÌÅÍÍÎÃÎ ÊÎÐÅÉÑÊÎÃÎ ÏÎÝÒÀ ×ÎÍ Õ¨Í×ÆÎÍÀ Àíàñòàñèÿ Ãóðüåâà // Anastasia Guryeva ART SPEAKING OF ART: THE REFRACTION OF CULTURAL SPACE IN “PETERSBURG POEMS” BY MODERN KOREAN POET CHONG HYON-JONG 114 Kam-ming Wong THE ORCHID AND THE BARBARIC YAWP: TRANSLATING THE BORDERS IN MAXINE HONG KINGSTON 120 ÍÀ ÃÐÀÍÈÖÅ ÒÅËÀ È ÒÅÊÑÒÀ: ØÈÐÈÍ ÍÅØÀÒ Ëþáîâü Áóãàåâà // Liubov Bugaeva ON THE BOUNDARY OF BODY AND TEXT: SHIRIN NESHAT 138 ÑÅÌÈÎÒÈÊÀ ÈÇÎÁÐÀÇÈÒÅËÜÍÎÃÎ ÈÑÊÓÑÑÒÂÀ ÈÑËÀÌÀ Ñâåòëàíà Ìàõëèíà // Svetlana Makhlina THE SEMIOTICS OF ISLAMIC ART 163 Jean-Godefroy Bidima CREATION AND HISTORICITY: POLITICS AND AESTHETICS IN CONTEMPORARY AFRICA 189 Steven Shankman JUSTICE, INJUSTICE, AND THE DIFFERENTIATION OF THE MONOTHEISTIC WORLDVIEW: REFLECTIONS ON GENESIS 18, 20, AND 22 201 ÖÂÅÒÎÂÀß ÒÐÀÊÒÎÂÊÀ ÊÈÒÀÉÑÊÎÉ «ÊÍÈÃÈ ÏÅÐÅÌÅÍ» È-ÖÇÈÍ Âëàäèìèð Ãðóçäåâ // Vladimir Gruzdev COLOR LAYOUT OF I-CHING, CHINESE BOOK OF CHANGES 213 ÑÒÐÓÊÒÓÐÀ È ÄÈÍÀÌÈÊÀ ÇÐÈÒÅËÜÑÊÎÉ ÀÓÄÈÒÎÐÈÈ ÃÎÑÓÄÀÐÑÒÂÅÍÍÎÃÎ ÐÓÑÑÊÎÃÎ ÌÓÇÅß (1987 2003) Âàëåðèé Êîçèåâ // Valery Koziev STRUCTURE AND DYNAMICS OF AUDIENCE OF THE STATE RUSSIAN MUSEUM: 1987 – 2003. 219 Frank Weiner NEGATIVE THOUGHTS: TIMELY MEDITATIONS ON THE NATURE OF VIOLENCE TOWARDS AN AGONISTIC VIEW OF ARCHITECTURE 230 ÂËÈßÍÈÅ ÄÐÅÂÍÅÉØÈÕ ÒÐÀÄÈÖÈÉ ÍÀ ÀÐÕÈÒÅÊÒÓÐÓ ÀÍÒÈ×ÍÎÃÎ ÕÐÀÌÀ Äìèòðèé Ìàäóðîâ // Dmitri Madurov THE INFLUENCE OF ANCIENT TRADITIONS IN THE ARCHITECTURE OF AN ANTIQUE TEMPLE 244 ÑÅÐÃÅÉ ÄßÃÈËÅÂ: ÏÀÐÀÄÎÊÑÛ ÐÅÊËÀÌÍÎÃÎ ÒÂÎÐ×ÅÑÒÂÀ Òàòüÿíà Áóêèíà // Tatiana Bukina SERGEY DIAGHILEV: PARADOXES OF PUBLICITY CREATION 252 ÏÎÈÑÊÈ ÀËÜÒÅÐÍÀÒÈÂÍÎÃÎ ÏÓÒÈ Â ÒÂÎÐ×ÅÑÒÂÅ ÊËÎÄÀ ÄÅÁÞÑÑÈ Ëþáîâü Êóïåö // Liubov Kupetz THE SEARCH OF ALTERNATIVE WAY IN THE WORK BY CL.DEBUSSY 268 ÑÅÐÃÅÉ ÐÀÕÌÀÍÈÍÎÂ: ÐÅËÈÃÈÎÇÍÀß ÑÈÌÂÎËÈÊÀ È ÝÂÎËÞÖÈß ÊÐÈÒÅÐÈß ÖÅÍÍÎÑÒÈ Ëþäìèëà Ñêàôòûìîâà // Liudmila Skaftymova SERGEY RACHMANINOV: RELIGIOUS SYMBOLISM AND THE EVOLUTION OF THE CRITERION OF VALUE 282 «ÏËÀ× ÈÅÐÅÌÈÈ» Â. ÌÀÐÒÛÍÎÂÀ: HOMO ERRANS È ÄÐÅÂÍÅÐÓÑÑÊÎÅ ÏÅÂ×ÅÑÊÎÅ ÈÑÊÓÑÑÒÂÎ Èðèíà Áðîâèíà // Irina Brovina “CRY OF JEREMIAH” BY VLADIMIR MARTYNOV: HOMO ERRANS AND OLD RUSSIAN ECCLESIATICAL SINGING 292 ART, REASON, AND CULTURAL LEGITIMATION 9 ÌÈÐÛ ÂÎÇÇÐÅÍÈÉ: ÕÓÄÎÆÅÑÒÂÅÍÍÛÅ ÃÎÐÈÇÎÍÒÛ WORLDS OF VIEWS: ARTISTIC HORIZONS // ART, REASON, AND CULTURAL LEGITIMATION 1 Leroy F. SEARLE University of Washington, USA The events of the last half-century are not only sufficient to destroy any complacency about the future, they are profoundly resistant to any convinc- ing theoretical simplification. The century just concluded is by any measure the most extraordinary in terms of technical achievements, but it is also the bloodiest and most violent period in recorded history. Events that a genera- tion ago seemed to be historical singularities, markers of an epoch in our ethical being in revulsion against genocide, not only have not stopped but have been manifest on every continent, from Bosnia and Serbia, to Laos and Cambodia, Rwanda and Burundi, and so on, seemingly without end, but also without any compelling explanation and certainly without any intellectually sovereign point of view from which to negotiate horrific differences at every level. The so-called end of the cold war, moreover, has not been accompa- nied by a lessening of tensions or hostilities, which continue as actions of opposition driven by seemingly incommensurable ideas. These are actions that cannot be explained as if they were merely emo- tional or psychological: they are argued for, defended, often elaborately the- orized, and for a time long enough to authorize a disaster, they are persua- sive. Furthermore, it is not clear what it would mean to call such volatile oppositions “political,” since in many instances, what is missing is a sense of 10 Leroy F. SEARLE legitimacy that enables institutions to function politically, with the support of an identifiable constituency or polis. Instead, arguments are directed to an already convinced faction or group – one might use the common metaphor of “preaching to the choir” were it not for fact that it is not at all about devotion or piety, but power – justifying extreme actions in the absence of broad-based consensus or ground of popular support. It is against this practical background that ours has become, with deep irony, a time of theory, not with any sense of philosophical solidity through which theories have claimed to serve an explan- atory function, but rather as a poorly disciplined dialectical exercise of spec- ulation, a seeking to justify courses of action that are driven primarily by an already present (but not necessarily well examined) sense of moral and prac- tical priorities. This applies, with different consequences, both to affairs of state and the state of intellectual exchange in the academy. In the United States, for example, the vaguely political tone of much discourse in the humanities derives largely from a commitment to such ideas as equality, social justice, the sanctity of individual, ethnic, or sexual identity – at the very same time when an elected government claiming only the slender- est thread of technical legitimacy appears bent on following the example set during the administration of Ronald Reagan of dismantling the very govern- mental infrastructure that might serve to protect such interests. On every side, theory comes into play less in the spirit of inquiry than of combat, with the effect that theoretical arguments become rhetorical in a distinctly pejora- tive sense, in the making of arguments that may forego even the pretense of answering complaints against them by simply shifting the ground so as to prevent beliefs held dogmatically from being called into question. The same pattern is evident, with much worse consequences, in the arena of local and international policy, where the focus appears to be how to make a case for war. It is not my purpose to blame theory for these tragedies, but rather to call attention to the practical consequences of hierarchical generalizations which offer simple rules of conduct that lead to and appear to legitimize atrocities, usually in the name of some fundamental principle or article of belief. From the arena of academic discourse to urban battlefields throughout the world, dogmatism and fundamentalism are in the ascendancy, at least for the mo- ment, wherever
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