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Alexandre Kojève & 1900-Luvun Ranskalainen Filosofia

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Alexandre Kojève & 1900-Luvun Ranskalainen Filosofia Jussi Omaheimo Alexandre Kojève & 1900-luvun ranskalainen filosofia Alexandre Kojève (1902–1968) oli Pariisiin kotiutunut venäläisemigrantti, jonka sanottiin lukevan Hegeliä siinä missä muut Tinttiä. Vaikka Kojève itse ylpeili aivan muista voitoistaan, hän vaikutti ratkaisevalla tavalla 1900-luvun ranskalaiseen filosofiaan. leksandr Vladimirovitš Koževnikov muutoksen merkityksen löytämistä ja antamista. Solovjov tunnetaan nimellä Alexandre Kojève. tarkastelee absoluuttia kahdesta näkökulmasta: se on Kojève pakeni nuorena Venäjältä val- yhtä aikaa ”Jumalan työtä” ja ajan ulkoinen kriteeri sille lankumousta, koska hän ei olisi por- itselleen. Useat Solovjovin painotukset näkyvät Kojèven varillisen syntyperänsä vuoksi päässyt ajattelussa. Kojèven voi esimerkiksi sanoa toistelevan sitä, opiskelemaan yliopistoon. Mutta ettei ihmisten toiminnan ymmärtämiseksi tarvita atem- AVenäjän vallankumouksen johtajat tekivät vaikuttavaa poraalista kriteeriä. maailmanlaajuista pr-työtä Hegelin puolesta. Kojèven Väitöskirjansa valmistumisen jälkeen Kojève kierteli ensimmäiset kokemukset G. W. F. Hegelin tulkitsemisesta jonkin aikaa Italiassa taidehistoriaan tutustuen, kunnes liittyivät Venäjän vallankumouksen konkreettisiin tapah- saapui lopulta Pariisiin. Filosofien keskuudessa Kojève on tumiin. kuulu Pariisissa vuosina 1933–1939 pitämistään luennoista Kojève pääsi yliopistoon Saksan Heidelbergissä, ja G. W. F. He g e l i n ( 1770–1831) Hengen fenomenologiasta opiskeli Karl Jaspersin (1883–1969) valvonnassa. Hän oli (Phänomenologie des Geistes, 1807). Puitteiltaan luennot kiinnostunut lähinnä luonnontieteistä ja itämaisista kie- eivät olleet mitenkään merkittävä tilaisuus: ne pidettiin listä. Väitöskirjansa hän kirjoitti Vladimir Solovjovin sivussa Sorbonnen pääyliopistosta, kuulijoita oli yleensä (1853–1900) uskonnollisesta filosofiasta. Solovjovin he- tusinan verran ja kurssilaisiksi värvättiin jopa osallistujien geliläinen ajattelu edustaa venäläiselle filosofialle tyypil- aviopuolisoja. listä synteesiä käytännön tavoitteiden ja teoreettisen ajat- Kojèven luentojen vaikutusvaltaisuus otetaan yleensä (2005), muste paperille muste (2005), telun välillä. Se on myös esimerkki venäläisen filosofian huomioon, mutta silti on aivan tavanomaista todeta Ko- yhteisön merkitystä painottavasta tavasta lukea läntisiä jèven tulkinneen Hegeliä väärin1. Keskeisiä Kojèven ajat- Hämärää ajattelijoita. Samoin kävi Venäjällä myös Karl Marxin telulle ovat kuitenkin juuri tiedon, propagandan ja to- (1818–1883) teksteille. taliteetin kysymykset, mikä tarkoittaa myös vastaamista Elina Katara, Elina Solovjovin mukaan historia on ajassa tapahtuvan siihen, mitä tarkoittaa väittää ”jonkun todella sanoneen” 3/2008 niin & näin s jotain.2 Tämä tulee selkeästi esille myös tähän lehteen märrys historiasta. Kehitys voidaan ymmärtää maailman, suomennetussa Kojèven kirjeessä Tran Duc Thaolle. ei ikuisuuden, valossa. Koyrén näkemyksessä historia ei Kojèven luennot Hengen fenomenologiasta ovat yksi ole epävarmaa: tieteellinenkin totuus löydetään aina vain 1900-luvun filosofian tärkeimmistä tapahtumista. Ne historiallisesta maailmasta.6 tekivät Kojèvesta Ranskassa ylitsepääsemättömän ”He- Koyrélle Hegelin dialektiikka on fenomenologiaa, gelin valloittajan” ja ranskalaisen filosofian suuren taus- ei teesi-antiteesi-synteesi -analyysia. Koyrén tulkinnassa tahahmon. Kurssia seurasivat ainakin yhteiskuntatie- kieli ja negatiivisuus nousevat keskeiseen asemaan He- teilijä Raymond Aron, Georges Bataille, André Breton, gelin filosofiassa. Koyrén mukaan Hegel joutuu pu- Roger Caillois, Jean Desanti, jesuiittaisä Gaston Fessard, humaan, muttei voi puhua kielestä, koska kieli on dia- Pierre Klossowski, Alexandre Koyré, Jacques Lacan, ta- lektinen voima ja dialektiikan voima.7 Kojèven mukaan louspoliitikko Robert Marjolin, Maurice Merleau-Ponty, tämä ei johda hiljaisuuteen, vaan Hegelin järjestelmän Raymond Queneau, Tran Duc Thao ja Eric Weil. Toden- ateistisen kehämäisyyden ytimeen, siihen, että puhujan näköisesti myös Emmanuel Lévinas kävi paikalla. Tun- on puheessaan paljastamansa annetun lisäksi puhuttava netun kaskun mukaan Jean-Paul Sartren olisi kannat- itsestä puheessaan annettua paljastavana sekä itse anne- tanut osallistua kurssille. tusta puhuvana puhujana.8 Vailla älyllisen ilmaston vetoapua ja kulttuurillista ti- Kielen ja negatiivisuuden kysymyksissä Kojève lausta kurssi ei kuitenkaan olisi menestynyt. paikkaa Hegelin puutteita Martin Heideggerin (1889– 1976) Sein und Zeitilla (1927; Oleminen ja aika, 2000). Kojève korvaa Hegelin luonnon dialektiikan kosmiseen Hegel saapuu Ranskaan (luonnolliseen) aikaan perustuvan kuoleman absoluut- Vincent Descombes toteaa johdantoteoksessaan mo- tisen herruuden analyysin heideggerilaisella kuoleman- derniin ranskalaiseen filosofiaan, että tärkein syy ranska- pelon analyysilla.9 Kojèven näkemys negatiivisuudesta, laiseen Hegel-mullistukseen oli se, että bolševikkijohtajat, kuolemasta ja kielestä vaikutti merkin ja diskurssin kä- etenkin Lenin, vetosivat Hegel-tutkimuksen tärkeyteen. sitteiden muodostumiseen myöhemmässä filosofiassa. Toiseksi suurimmaksi syyksi hän nimeää Alexandre Ko- Hegel-luentojen kappale ”L’idée de la mort dans la phi- jèven.3 losophie de Hegel” on Ranskassa luetuin Kojèven teksti. Ensimmäisen maailmansodan jälkeen Hegel otettiin Siitä ovat Hegel-asiantuntijoiden lisäksi olleet kiinnos- Ranskassa vastaan ei-akateemisena konkreettisen pelas- tuneita esimerkiksi Maurice Blanchot (1907–2003) ja tajana, joka yhdisti jokapäiväisen elämän ja filosofian sekä Georges Bataille (1897–1962).10 radikalisoi humanismin. Hegel nähtiin ”asioihin itseensä” Kojèven kieleen ja negatiivisuuteen johdatellut Koyré tarttuvana fenomenologina. Hegelin filosofian ajateltiin kuului niiden harvojen ihmisten joukkoon, joita Kojève ylittävän ainoastaan sanallisesti ilmaistavan filosofian ja elämänsä aikana kiitteli.11 Kurssinsa alkaessa Kojève jat- toisaalta yhdistävän eriytyneet kielenkäyttötavat yhteen koikin melko suoraan Koyrén esittämää Hegel-tulkintaa12, yhteiseen kieleen. Hegelistä tuli yhteinen nimittäjä ja al- jota voi kuvailla rohkeaksi ja valaisevaksi. Kojève pyrki kuperä monille ajattelijoille ja filosofisille liikkeille.4 kuitenkin valaisemaan ihmismuodon syväpremissejä vielä Vastarintaliikkeen kumoustoimintaan osallistuneille läpikotaisemmin. Esimerkiksi Tran Duc Thao -kirjeessään ranskalaisille Marxista tuttu suoraviivainen internationa- Kojève kertoo, että yksi näistä edistysaskeleista oli ”halun lismi tuntui tehokkaalta vastalääkkeeltä fasismille. Hegel halun” idean muotoileminen. Tämän ajatuksen parissa vastasi sodassa ideologisia ja konkreettisia menetyksiä ko- Jacques Lacan (1901–1981) myöhemmin työskenteli.13 keneen hyvin toimeentulevan nuorison haluun saavuttaa sosialistinen yhteiskunta älyllistetyn marxismin avulla.5 Jean Wahl Ranskassa oltiin kyllästyneitä porvarillisen ja ratio- naalisen ranskalaisen filosofian umpikujiin. Akateemisen Hegel-harrastus Ranskassa ei ollut pelkästään venäläisten bergsonismin, uuskantilaisuuden sekä modernin luon- varassa. Jean Wahl (1888–1974) oli käsitellyt Hegeliä vie- nontieteen katsottiin selittävän maailmantilannetta eri- raantumisen ja kriisin kokemuksen teologina jo 1929 tyisen kehnosti. Oma kansallinen idealistis-rationalistista julkaistussa teoksessaan Le malheur de la concscience dans selkeyttä korostanut Descartesin perintö haluttiin syr- la philosophie de Hegel. Keskeiseksi teemaksi Wahl nosti jäyttää. Kojève saapui Pariisiin juuri kun oli Bergsonin ”onnettoman tietoisuuden”. vuoro tulla heitetyksi pesuveden mukana ulos. Wahlin neronleimauksena oli lähestyä Hegeliä tämän varhaisten kirjoitusten kautta, ja niin hän mursi ennak- koluuloja siihen asti abstraktina systeemin ja logiikan Alexandre Koyré filosofina pidetyn Hegelin ympäriltä. Hegelistä tuli ek- Sen jälkeen kun Alexandre Kojève oli saapunut Pa- sistentiaalinen ja teologinen historianfilosofi, joka olisi riisiin hän aloitti Hegel-luentonsa tuuraamalla toisen voinut kirjoittaa vaikkapa Kierkegaardin kirjat. venäläisen, historian- ja tieteenfilosofiastaan tun- Wahl piti Kojèven Hegel-tulkintaa vääränä, mutta netun Alexandre Koyrén (1892–1964) luentoja Hegelin kiinnostavana. Wahlin mukaan Kojèven virheenä oli historianfilosofiasta. Kojèven tavoin Koyrén Hegel-tul- tehdä absoluuttisesta totuudesta Hegelin järjestelmän kinnassa esille nousee antropologinen ja dialektinen ym- keskeinen asia. s niin & näin 3/2008 Jean Hyppolite kuitenkin lisäsi nk. japanisaatio-vaihtoehdon. Japanissa olikin jo vuosisatoja aiemmin täydellistetty ihmisyys ab- Kojèven kanssa samaan aikaan Pariisissa Hegeliä teki soluuttisesti muun muassa seremoniallisen snobismin ja tunnetuksi ranskalainen Jean Hyppolite (1907–1968). kuoleman ylittämisen avulla. Näitä kojèvelaisia historian Hyppoliten tunnollista ja varovaisehkoa tulkintaa14 arvos- loppuja on kommentoitu runsaasti ja niiden perusteella tetaan Hegel-tutkijoiden piirissä. Ajan hengelle keskeiset on spekuloitu, tapahtuiko Kojèven ajattelussa suuri kysymykset ovat tärkeitä myös Hyppolitelle. Hyppolite käänne tai ilmaantuiko siihen merkittävä ongelma. kuitenkin jättää vastaamatta esittämiinsä kysymyksiin. Valitettavan harva on tutustunut Kojèven 1943 kir- Tapahtuu lähes päinvastoin kuin Kojèven Hegel-luen- joittamaan teokseen Esquisse d’une phénoménologie du noilla, joilla koko maailmanhistoria tuntui saavan mer- droit19, jossa taloudellis-instrumentaalisen rationalismin kityksen. Hyppoliten vaimon väitetään jopa kertoneen, tuottama eläimellinen tyydytyksen tila ei olekaan ainoa ettei Jean uskaltanut käydä Kojèven luennoilla, koska kuvaus
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