the culture page of the "Republic", the text of GZ for a conference today at the Accademia Nazionale dei Lincei.
"Judging not only by quantity but also the quality of quotations, his interpretations of literary, theatrical and film the attractive force of Legend of the Grand Inquisitor it contained Dostoevsky's The Brothers Karamazov, after almost a century and a half has not diminished. Indeed, it has grown. And the reason it is crucial to the force with which it raises from the back issues that always renew cl turn of the ages and can not escape. Freedom in the face of good and evil, freedom as a blessing or curse, nihilism and violence, happiness, unhappiness of human beings, that is the nature of their being, the meaning of life and sio result in death and pain and redemption from sin and from pain; religion and atheism, Christianity, as Roman Catholic, and socialism as a means of control of consciousness and levels of society. [...] Today, now that what was then announced in front of us is fully deployed, the Grand Inquisitor's voice can be heard otherwise, above the political interpretations, as a prediction, a prophecy of doom, if not as an announcement that affects all apocalyptic in present time.
Here to get started, accept the law as a general discussion on the government. Where does obedience in the hearts of human beings? The Grand Inquisitor has an answer, and it is frightening, inhuman, or perhaps too umnan: obedience springs from hatred of freedom. MA questaffermazione is generic. The hatred for freedom is a characteristic of systems based on raison d'etat and the truth of the State. In legged find something much more impressive, that freedom is not hatred of the rulers, but of the governed. What we are talking about is the "voluntary servitude", not the servitude imposed by coercion of wills.
"Reason of state Reason of the vulgar"
The time when we can locate the action is told in the sixteenth century, when it takes the form of the modern state and the existence of a double svla law and double standards a routine for ordinary and extraordinary Motala regarding the rulers, who look after the best interests of the state: survival, protection, grandeur. These interests are in the heart of power and must escape the sight of the mob, incapable of genuine political visions. Their care is given to the people of the state, where the task is not to honor the common reason, but to follow the reason of state. Those who know the arcana of power, ie started the arts of government, are authorized, if necessary, to free themselves from the common morality of the average man and provlamare what, in modern terms, it says the "state of exception".
The Reason of State, therefore, is a resource for those in power at the service of that entity that metaphysics is the state itself, without which human beings can not live. The people are bound to the laws of his moral ideal to guide social relationships. But there is a higher sphere, one in which the state power. Here is a secret moral in the eyes of ordinary people is incomprehensible, even scandalous. The end of the good society is the common mrale. The end of political morality is also virtue, but it is the power of the state requires, whatever the cost, the ruin of enemies. The Grand Inquisitor anc'egli
is immersed in the distinction between those who know the realities of power and those who ignore it. But, to legitimize the power of the first and the subjection of seconds, does not address the reason of state. There is no middle ground, between those who have the power and who is subjected to power, the state, this superhuman entity that has its own objective laws and its abstract and cold institutions. For the Inquisitor is all very human. He has his ptorebbe say what is the reason of the multitude. It should not protect the state by folding the subjects, not even the theoretical p of emergency powers. Appeals not to the nature of the state, but that of men. Its government is a benign, not against, but for them. The reason of state is resolved, ultimately, government violence directed only for the purpose.
The reason of the multitude is not resolved in vilenza, but the seduction or, to use the famous expression of Tocqueville, in a "protecting power, absolute, detailed, regular, provident and mild" to eliminate violence from their horizon. The Grand Inquisitor is a want to be reassured that all of Amoco. For this, his morale is one, and the vulgar. Both the Inquisitors as their subjects will be bent. The difference is this: the former are suffering because they are aware, the second happy because ignorant.
The former are, in their own way of despots-servants, who are on the side of innocent humanity that knows nothing except their miserable being. The Renaissance prince, who embodies the reason of state, seen everywhere from potential off; the Inquisitor D. seen everywhere from potential friends and flatter to deceive. Frighten or flatter, in the exercise of government. This is a fundamental difference!
Reason faith and reason of the multitude
The legend does not speak of an inquisitor in the sense that the word has taken on in the history of intolerance toward the enemies of the Christian faith. Here too, you have to take away. [...] The end, for all the inquisition in the service of dogma, is the defeat of heresy. It 's a fine of a spiritual nature: the idea that off sowing doubts, attacking the unity of the faith. And the greatest victory is the recantation that reaffirms the truth.
Inquisitor of the legend has to do with truth and heresy. He has to do with the dough that make up humanity, which is at the service., Its task is not correct, but give comfort. Its great find is this: the power may be absolute if it is not proposed to change, to punish, restrain human nature, but if he respects the way it is and allowed to vent. It 'a power, certainly, but it is a power man, by man's common.
The inquisitors could be regarded as agents of Christian charity. Their task was the salvation of the souls of Devine, whatever behave: rape, torture and imprisonment. The Legend of Notre
Inquisitor, however, eschews this. He knows human nature and has compassion. With its accompanying media. Do not want to awaken to the truth, but yes lull it to sleep before they appeared at the knowledge of good and evil, that is freedom. Once again, the reason that the move is that "the vulgar". The Inquisitor D. come before those of the Inquisition: they must repress that take care of prevention is not to punish then necessary.
In video:
0 comments:
Post a Comment