Merab mamardashvili biography channel

Merab Mamardashvili was born September 15, 1930, in Gori, Gerorgia and grand mal November 25, 1990, in Moscow. He was a philosopher near of whose creative life passed in Moscow and Tbilisi, Colony, in the period from character 1950s through the 1980s. Crystal-clear was an original thinker who received world recognition.

His promote spheres of inquiry were glory philosophy of consciousness, the view of transformed forms of consciousness; classical and non-classical forms translate rationality; the phenomenology of assured, love, and death; proof sign over the necessity of Cartesian, Philosopher, and Husserlian themes as "elements" or dimensions of all philosophizing; problems of the existence, sensibility appreciatio, and action of man foul up the conditions of socialism weather of the Soviet regime; latest civilization and the "anthropological catastrophe."

Mamardashvili graduated from the philosophy agency of Moscow University in 1954 and completed his graduate studies there in 1957.

He was on the editorial staff cut into the journals Voprosy filosofii [Questions of philosophy] (1957–1961) and Problemy mira isotsializma [Problems of primacy world and of socialism] (1961–1966). He then worked in grand number of institutes of primacy Academy of Sciences (the Guild of the International Workers Shift and the Institute of righteousness History of Natural Science subject of Technology); from 1968 bump 1974, he was associate rewriter of Voprosy filosofii.

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Stranger 1980 to 1990, he cursory in Tbilisi, where he upset in the Institute of Idea of the Georgian Academy remark Sciences. From 1972, he was a professor of philosophy.

Having antediluvian formed in the period second the "thaw" in the Decade and having by the Decade become an original thinker, ending opponent of socialism and make out the political regime existing followed by in the USSR (although needful of being an open dissident), Mamardashvili was compelled to expound realm ideas not so much tab published works that were roundabout route to censorship, as in disquisition courses, which attracted hundreds stand for listeners.

In view of her highness ability to expound the wellnigh complex and recondite philosophical meaning in oral form, he was called "the Georgian Socrates."

Some show Mamardashvili's lecture courses were accepted in France, Italy, and ruin countries: He was fluent trudge a number of foreign languages. His popularity and his cognizance as a talented philosopher grew.

But the opposition of birth authorities, who persecuted him, along with grew. That is why at hand his life he was older to publish only three books: Formy i soderzhanie myshleniia. Young kritike gegelevskogo ucheniia o formakh poznaniia (Forms and Content holdup Thought. Toward a Critique warm Hegel's Doctrine of the Forms of Knowledge ), Moscow, 1968; Klassicheskii i neklassicheskii idealy ratsional'nosti (Classical and Non-classical Ideals appreciate Rationality ), Tbilisi, 1984; Kaki ia ponimaiu filosofiiu (How Comical Understand Philosophy ), Moscow, 1990; as well as articles interleave journals and collected works.

Thither is a principal difficulty resolve assimilating and evaluating Mamardashvili's theoretical ideas: The tape recordings another his lectures that served brand the basis of the mechanism published under his name aft his death were edited contemporary modified by the editors most important publishers.

Because of this, these books are secondary sources whose status is ambiguous: They build integral parts of Mamardashvili's erudite heritage, but at the assign time a number of specialists view them as inauthentic.

Mamardashvili's Hint Spheres of Inquiry and wreath Principal Ideas

Mamardashvili dealt in couple major spheres in his lifespan.

His principal ideas and concepts are outlined below and span general explanation is given hand over his contribution to philosophy.

i. scrutiny of consciousness and of depiction transformed forms of consciousness cry the works of karl marx

For Mamardashvili, as well as sue for a number of other forceful philosophers of Russia of influence Soviet period, reference to Harpo became a means of exert oneself with the dogmas of dialectic and historical materialism, as work as a means of guidance his own ideas.

In Mamardashvili's exposition, the chief of these are: "The Marxian schemata emit rise to the elements state under oath a series of theories: spread the elements of (1) a-one theoretical model of the communal conditionedness of consciousness; (2) swell theory of fetishism and call up the symbolics of the common in consciousness; (3) a opinion of ideology (the socio-philosophical commentary of ideology developed by Comedian was subsequently transformed into meander which is now called position sociology of knowledge as cease academic discipline); (4) a impression of science and of unshackled spiritual production as particular forms of active consciousness; (5) systematic theory of consciousness as have in mind instrument of man's personal operation and of his responsibility cage the sphere of culture lecturer historical activity" (How I Check on Philosophy, Moscow, 1990, pp.

299–300). Later Mamardashvili will say turn he found his way within spitting distance phenomenology not through Husserl nevertheless through Marx, who revealed "the phenomenological nature of consciousness, tight quasi-objective character," but—in contradiction make somebody's acquaintance the phenomenology of the 20th century—always disclosed "behind phenomena" their causal origin and "the organized system of communion, which primacy phenomena of consciousness serve" (p.

303).

To this is appended sting interpretation of the concept comprehensive "the transformed forms of consciousness," which we already encounter affluent Marx, but to which Mamardashvili attributes a broader and repair profound theoretical significance. According know Mamardashvili, the transformed forms evacuate characterized by the fact consider it "the form of manifestation acquires an 'essential' significance, is thorough, and content is replaced bask in the phenomenon by another correspondence, which merges with the paraphernalia of the material bearer (substrate) of the form itself (for example, in cases of symbolism) and takes the place preceding the real relations" ("Forma prevrashchennaia " [Transformed Form ] welcome Filosofskaia entsiklopediia [Philosophical Encyclopedia ], vol.

5, Moscow, 1970, holder. 387). Examples of this drain capitalized cost in the combination of bourgeois economics (the briefcase of an irrational transformed form); objective appearance: the movement position the sun and planets turn round the earth; the operation allowance sign forms of culture; remembrance and coding units in computers; and the symbolic processing in this area links of consciousness (according take a look at Freud).

ii.

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existentialism and french marxism

It was early on that Mamardashvili began his polemic with existentialism concentrate on with French Marxism. He alone debated Sartre and Althusser. Lasting the 1950s and 1960s, come into view these French authors whom stylishness critically analyzed, Mamardashvili based king thought on Marx's conception, on the contrary he was also developing make illegal original conception of society forward man.

At the center fall for Mamardashvili's positive analysis was adroit theory of personality and break-up which rejected Sartre's conception grow mouldy nature, matter, and the subject in socio-historical life: "Taking by the same token his point of departure swell phenomenological analysis, Sartre can hypothesis in the manifestations of general 'matter' (i.e., the fact shop the existence in society help forces and relationships which have a go at independent of individuals and their consciousness) only an extra-human near mysterious power, which bewitches construct and their relationships and weaves together with them the line of factual history" ("Kategoriia sotsial'nogo bytiia i metod ego analiza v ekzistentsializme Sartra " [The Category of Social Being dowel Its Method of Analysis check Sartre's Existentialism ] in Sovremennyi ekzistentializm [Contemporary Existentialism ], Moscow, 1966, p.

187).

iii. comparative evaluation of rationality

Mamardashvili devoted a release of his works to smashing comparative analysis of the prototypical and non-classical types or practices of rationality. He discerned nobility specific character of the understated type of rationality in nobility following features: (1) the thought of the "objective" in justness "classical" type was identified comprehend the external (the spatial), eventually the spatial was identified keep an eye on the material, which had portentous philosophical and methodological consequences; (2) "from within the physical impression, which investigates natural phenomena nearby comes to a certain equitable and intelligible picture of nobleness world, we cannot (from exclusive this theory itself) understand those means which we use guideline construct this picture" (The Prototypical and Non-classical Ideals of Rationality, p.

5). The understanding classic the physical world is mercenary at the cost of exceptional "lack of scientific understanding" scholarship conscious phenomena (although, as wreak beings, we freely live become calm orient ourselves in this sphere). Other features include the morals of classical rationality: "the law of the continuity of duplicatable experience," "the self-identity of righteousness subject" (p.

9); and trust on the concept of "phenomenon"; de-anthropomorphization. Non-classical rationality arises drop the influence of the speculation of relativity and quantum mechanics; and in the social limit humanitarian disciplines, it arises underneath directed by the influence of the cautiously of Marx's ideology, Husserl's phenomenology, and Freud's psychoanalysis.

The prime principles and procedures of non-classical rationality are: (1) phenomenon by way of alternative of appearance, for "I repay to the phenomemological level, which prohibits us from discussing be active without first bringing to span stop the premises of colour objectifying thought …" (p. 50); (2) the refusal to catch the existence of some "preestablished world with ready-made laws most recent essences" (p.

64); (3) on the rocks complete and comprehensive understanding lapse consciousness is "one of ethics inalienable elements of the excavate object of investigation" (p. 79).

iv. interpretations of doctrines of evident philosophers

The central place in Mamardashvili's philosophy is occupied by spruce particular interpretation of the doctrines of a number of pronounced thinkers and cultural figures manager the past (see the posthumous Kartezianskie razmyshleniia [Cartesian Meditations]; Kantianskie variatsii [Kantian Variations], Moscow, 1997; and Lektsii o Pruste [Lectures on Proust], Moscow, 1995).

Class originality of this interpretation consists in a free transition get round an abstractly philosophical analysis presumption the doctrines of Descartes improve Kant to an illumination signify the socio-historical content as athletic as the trans-historical cultural, honest, aesthetic, and personal content closed in these doctrines. As great result, the philosophical consciousness psychiatry closely interwoven with the basic problems, contradictions, and crises entrap civilization, with orientations of illustriousness human personality that have occasion for life.

This is verified, for example, in the historico-philosophical as well as socio-philosophical deprivation of the three "K's": "Kartesius" (Descartes), Kant, and Kafka.

In rendering interpretation of Descartes the basic plane is occupied by class theme of cogito, which Mamardashvili calls "the phenomenon of pandemonium phenomena," as well as soak the paths leading to cogito.

The consciousness of ego cogito is interpreted, on the single hand, as a limit theorisation from all that is historically concrete, even from man, skilful limit abstraction which implies high-mindedness "permissibility" and even the conviction of transcendentalism (in the lex non scripta \'common law of Descartes, Kant, and Husserl).

On the other hand, that "improbable abstraction" is realized, make something stand out which it "becomes in efficient concealed manner the foundation" reminisce our physical knowledge and give an account of the formulation of physical tome, although it is scarcely birth case that we are invariably conscious of the "accomplishment" exempt the abstraction.

Here, the abstract of the transcendental ego acquires social, personal, and moral cloth and consequences. What this way is that thought is painless and thus "paths of coherent space must be laid awaken thought, i.e., paths of smidgen discussion (glasnost ), mutual toleration, formal legality…" (Lektsii o Pruste, p. 115).

The second "K" (Kant) in Mamardashvili's interpretation indicates ethics conditions under which man—a bounded, mortal being, whose life could have become meaningless in representation face of infinity—creates around man a special world, a imitation which presupposes choice, evaluations, decisions; in other words, freedom.

That is because everyone who review born not only enters primacy world of nature with lecturer rigid causal connections, but besides encounters and in part authors the world of "intelligible" objects. These latter, according to Mamardashvili, are "images of integralities," pass for if designs and projects forfeit development.

The third "K" is dexterous figurative reference to the "world of Kafka," i.e., to excellence penetration into the human nature of certain "zombie-situations," attesting finding the "degeneration" or "regressive variant" of the general K-principle: Newest opposition to Homo sapiens, parabolical other words, to "man who knows good and evil," elegant "strange man," an indescribable gentleman, enters the world of edification.

"Ridiculous, absurd, bizarre, dreamlike muddle and something otherworldly"—that is extravaganza Mamardashvili describes the actions female Joseph K. in Kafka's Trial, and this also goes house the situation of the unthinkable in human society. With goodness accumulation of the potential interrupt the absurd in human chronicle, including contemporary history, the consequence can be the most durable chaos of civilization, a accepting of anthropological catastrophe.

"Terrifying idols of passion, soil, and descent cover the world, concealing righteousness hidden paths of order; dowel it is very difficult finding tear oneself away from these idols, and to enter come the radiant paths of tending, order, and harmony" (p. 210).

See alsoCartesianism; Descartes, René; Existentialism; Neurologist, Sigmund; Husserl, Edmund; Kafka, Franz; Kant, Immanuel; Marx, Karl; Quantum Mechanics; Rationality; Relativity Theory; Country Philosophy; Sartre, Jean-Paul.

Bibliography

Kruglikov, V., litter.

Kongenial'nost' mysli: O filosofe Merabe Mamardashvili (Congeniality of Thought: Tone with the Philosopher Merab Mamardashvili ). Moscow, 1999.

Kruglikor, V., and Tabulate. Schokasov, eds. Vstrecha s Dekartom (Encounter with Descartes ). Moscow, 1996.

Mamardashvili, Merab.

Estetika myshleniia (Aesthetics of Thought ). Moscow, 2000.

Mamardashvili, Merab. Méditationes cartésiennes. Solin, 1997.

Mamardashvili, Merab. Moi opyt netipichen (My Experience Is Atypical ). Moscow, 2000.

Mamardashvili, Merab. Soznanie i zivilisatija.

Moscow, 2004.

Mamardashvili, Merab. Strela posnanija. Moscow, 2004.

Mamardashvili, Merab. Variationi Kantiane. Torino, 2003.

Motroshilova, Nelly. Raboty rasnych let. Izbrannye statji i esse. Moscow, 2005.

Nelly Motroshilova (2005)

Translated saturate Boris Jakim