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John Patrick Diggins Die Intellektuellen in Den USA Von Der BoalClslEckhardt Fuchs :....T:. -.'- Historisches Wörterbuch der Philosophie, John Patrick Diggins a l-L':.:,":" :n: \1. Kammen (Hrsg.). The Past Before l:f = ::":. Cnited States. IthacaILondon 1980. S. 45. K:..::..--. ~.:}: Joa-::him Günther. in: Spuren Nr. 26/27. Die Intellektuellen in den USA von der Aufklärung ~( bis zur Reagan-Ära =., c.::::j·e,ru.a.! History und Histoire des Mentalitts ~ : ~ -". S 144-162. hier S. 146. ~c.r .'.oe:} 1~.;(1-1930, in: Neue Politische Litera- 1. Einleitung ,-,~~.:..<~...;c·:on. Fran~urt l·.. a. M. 1985. S. 289. Die Rolle der Intellektuellen in der amerikanischen Geschichte ist so umstritten wie die der japanischen Intellektuellen, über die ich aller­ dings außer dem Buch von Tatsuo Arima ,The Failure of Freedom: A Portrait of Modern Japanes Intellectuals"l fast nichts weiß. Als ich Arimas ausgezeichnetes Buch las, war ich erstaunt, so viele Parallelen zwischen amerikanischen und japanischen Intellektuellen zu finden: der gleiche Hang zur Entfremdung von der konventionellen Politik und normalen Gesellschaft, der gleiche mutige, aber wirkungslose Versuch, Kunst, Literatur und Philosophie als Mittel zur Reformie­ rung der sozialen Ordnung zu benutzen, die gleiche Sorge um den geringeren Status des eigenen Landes verglichen mit den entwickel­ teren und kulturell reicheren Nationen Westeuropas und die gleiche Ambivalenz gegenüber einer transzendenten Doktrin, sei es der Mar­ xismus, das Christentum oder der Buddhismus und die orientalische Philosophie, wobei die letztere das asketische Ideal der Trans­ zendentalisten Neu-Englands in den dreißiger Jahren des 19. Jhs. und der Beatniks in San Francisco in den fünfziger Jahren unseres Jahr­ hunderts bildete. Was der amerikanische und japanische Intellektuelle gemeinsam zu haben scheinen, ist das Los, daß sein Wissen im Wider­ spruch zu seinen Wünschen steht. 2 Aber was verstehen wir eigentlich unter dem Begriff des Intellektuellen? Allgemein wird er auf jene be­ zogen, die über das außergewöhnliche Talent verfügen, die Macht des geschriebenen Wortes auszuüben. Aber viele, die als Intellektuelle bezeichnet werden, würden die Anwendung dieses Begriffes auf ihre Person ablehnen. So ist einst der britische Philosoph Bertrand Russel nach seiner Definition des Intellektuellen gefragt worden: "I have never called myself an intellectual, and no one has dared to call me one in my presence", lautete seine Antwort, "I think an intellectual may be defined as a person who pretends to have more intellect than he has, COMPARATIV. Heft 6/1995, S. 15-43 15 Die Intellektuellen in den USA von der AJ. John Patrick Diggins nunft. Vorsehung und moralische \-;;:r.:1.Dr and.I hope this ~efinition does not fit me. "3 Richard Hofstadter spotte­ deutung wahrer Tugend. Als ~1itgiJedle te elllm~l, daß em Intellektueller eine Person ist, die gern leichte Ant­ die mit Gnade gesegnet worden ""arelC worten m schwere Fragen umwandelt.4 Wenn sich auch noch so viele stisch-geistigen Erfahrung umerzcg;;:n h Intellektuelle scheuen, eine Definition aufzustellen, sollte aber her­ lektuellen eines Status von Predigen: aJ: vorgehoben werden, daß der Begriff zur Zeit der Dreyfus-Affäre Rolle der Führer und Philosophen "" J.e (1898-1906) entstanden ist, als sich die radikale intellektuelle Gemein­ Edwards bestand darin. die Bedeutung i schaft Frankreichs erhob, um die Republik vor ihren reaktionären Fein­ indem sie die Wege Gottes zum ~1;;:ns..:br: den zu schützen. Die Affäre beobachtend, warnte der amerikanische ~eu-Englands dauerte aber nur z""el G Philosoph William James vor der Rolle der Intellektuellen in der Ge­ kann in solchen Ereignissen ges;;:hel sellschaft: "We 'intellectuals' in America must all work to keep oUf Covenant (1661), als die Kinder der er precious birthright of individualism and freedom free from these laubnis zur Taufe ohne vorherige Bekehr ~nstitutions [church, army, aristocracy, royality]. Every great institution 1,\'irheraft Hysterie (1690-169·h als die IS perforce a means of corruption - whatever good it rnay do. Only in :nend als zu mittelalterlich und abergJ3I the free personal relations is full ideality to be found. "5 Ein halbes den Anstrengungen und Strapazen des t Jahrhundert später, als der amerikanische Intellektuelle weniger an den, Mit dem Beginn der Aufklärung lD der Erhaltung seiner Individualität als am Engagement für kollektiven ,,-a die Welt des John Winthorp zu \e1 Protest interessiert war, beschrieb der LiteraturwissenschaftIer Lionel Franklin zu erfassen. Man wandte Sich Trill~ng das Phänomen als "Gegenkultur", womit er meinte, daß der ten ab, um von der Wissenschaft und ~ SchrIftsteller und der Künstler immer darauf abziele, den bestehenden Lebens wurde nun nicht mehr so sehI Status quo anzugreifen.6 In letzter Zeit bezieht sich der Begriff des Erfolg gesehen, nicht in den inneren ~t~ Intellektuellen eindeutig auf den Kritiker, der lieber ablehnt als bestä­ ;;:xternen "pursuit of happiness", ti~t, auf den entfremdeten Außenseiter, der sich negativ und antagoni­ Während der Herrschaftskrise der stIsch zur Gesellschaft verhält. Aber die Rolle des Intellektuellen in des 18. Jhs. spielte der Calvinismus n Amerika ist nicht immer oppositionell gewesen. Die Unzufriedenheit der Amerikanischen Revolution stanO des Intellektuellen ist ein relativ junges Phänomen, das seine Wurzeln s,:hen und vielen anderen Revolutione im 19. Jh. hat. Um diese Entwicklung zu verstehen, ist es notwendig, der Philosophen im Widerstand gegen an den Beginn der amerikanischen Geschichte zurückzukehren, in das Kolonien. Obwohl einige Pfarrer. "" ie 17. und 18. Jh., als sich die amerikanischen "men of letters" eins mit iigiöse Pflicht der Unterordnung unter ihrer Gesellschaft und Regierung fühlten. :en. folgten die meisten Amerikaner J jes Widerstandes gegen eine unpopulaI 2. Die Verschmelzung von Macht und Intellekt und ihr Zusam­ :ung. den puritanischen Vertrag aurre.: menbruch: das 17. und 18. Jahrhundert der Korruption Europas zu schützen. ~ :nas Paine und Thomas Jefferson. libeI In ~er ~rühesten Phase der amerikanischen Geistesgeschichte, des ':le Gesetze der Natur als auch auf dJ Punta~smus Neu-Englands, waren Männer von Bildung und Gelehr­ jie Grundlagen der natürlichen ~1en.." samkeIt unerläßlich. Während dieser Periode, etwa zwischen 1630 und -\merikanische Revolution nun taL.--acl dem Vorabend der Aufklärung bis zum Ende des17. Jhs., wurde das :st. die "von unten" in die Geschieht Leben v?r.al~em in theologischen Begriffen aufgefaßt, und alle Aspekte Handwerker und kleinen Farmer - d) der calvmI~tIschen Theologie erforderten die rigoroseste Analyse und s,:hen Geschichtsschreibung bilden -. InterpretatIOn: das Wesen des Vertrages mit Gott, Glaube und Ver- 16 Itroc. Diggins Die Intellektuellen in den USA von der Aufklärung bis zur Reagan-Ära x ::: :T1~ •. , Richard Hofstadter spotte­ nunft, Vorsehung und moralische Verantwortung, Ursünde und die Be­ . e:::·e Person ist. die gern leichte Ant­ deutung wahrer Tugend. Als Mitglieder der "Auserwählten", jener, w.:=.e:c. -Wenn sich auch noch so viele die mit Gnade gesegnet worden waren und sich einer inneren my­ 'l::;::,:'D äufzustellen, sollte aber her­ stisch-geistigen Erfahrung unterzogen hatten, erfreuten sich die Intel­ k~:-::1 Z;Jr Zeit der Dreyfus-Affäre lektuellen eines Status von Predigern und moralischen Wächtern. Die ± ~e :-:;dikale intellektuelle Gemein­ Rolle der Führer und Philosophen wie John Winthorp und Jonathan R..~~:-::;; \ or ihren reaktionären Fein­ Edwards bestand darin, die Bedeutung der Existenz zu interpretieren, t--a.:::~::J. \I, arme der amerikanische indem sie die Wege Gottes zum Menschen erklärten. Der Puritanismus ~ R:::e c.er Intellektuellen in der Ge­ Neu-Englands dauerte aber nur zwei Generationen. Sein Niedergang .-\...-:-JC:-:':2 mu stall work to keep our kann in solchen Ereignissen gesehen werden wie dem Halfway ~b~ 2..:;d freedom free from these Covenant (1661), als die Kinder der ersten Siedlergeneration die Er­ 71..-:" ~':' ä.iir: i. Ever)' great institution laubnis zurTaufe ohne vorherige Bekehrung erhielten, und in der Salem - ... :-..2'=\ er good it may do. Only in Withcraft Hysterie (1690-1694), als die puritanische Theologie zuneh­ : h:.e~:,:. to be found."5 Ein halbes mend als zu mittelalterlich und abergläubig angesehen wurde, um mit :L~.I:~s.:hoe Intellektuelle weniger an den Anstrengungen und Strapazen des täglichen Lebens fertig zu wer­ [ a.I s ~T. Engagement für kollektiven den. Mit dem Beginn der Aufklärung im frühen 18. Jh. begann Ameri­ der L c.erarurv.issenschaftler Lionel ka, die Welt des John Winthorp zu verlassen, um die von Benjamin ni"""U:~r-. ',l, omit er meinte, daß der Franklin zu erfassen. Man wandte sich vom Glauben und den Schrif­ 'I'!e:" ~-:::L:f a~ziele. den bestehenden ten ab, um von der Wissenschaft und Natur zu lernen. Der Zweck des T Ze:: bezieht sich der Begriff des Lebens wurde nun nicht mehr so sehr in der Errettung, sondern im Cm:.:~r. der lieber ablehnt als bestä­ Erfolg gesehen, nicht in den inneren Mysterien der Seele, sondern dem :=Jle;. der sich negativ und antagoni­ externen "pursuit of happiness". bei dJe Ra] Je des Intellektuellen in Während der Herrschaftskrise der sechziger und siebziger Jahre 're!i ge',l,es.en. Die Unzufriedenheit des 18. Jhs. spielte der Calvinismus noch eine bedeutende Rolle. In nges Phanomen. das seine Wurzeln der Amerikanischen Revolution standen, anders als in der Französi­ :mg Z;J \ erstehen. ist es notwendig, schen und vielen anderen Revolutionen, viele Geistliche an der Seite Ges..:hi·cnre zurückzukehren, in das
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