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The myth of demystification - Otilia Sirbu
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Publisher: Editura Universitară
Author: Otilia Sirbu
Edition: I
Pages: 208
Publisher year: 2023
ISBN: 978-606-28-1649-0
DOI: https://doi.org/10.5682/9786062816490
Product Code:
9786062816490
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The 21st century is a century that should not be isolated, analyzed disparately, led to an uncertain future, optimistic or pessimistic, expected or anticipated.
This century, like its predecessors, cannot be its own cause or natural consequence, because history itself is the key to everything that can be subjected to it. According to the analyzes of some specialists in this field, such as Reinhart Koselleck, the dominant would be not only "repeatability on the background of intangibility", but the connection between history and language itself. It could influence social relations, thinking, politics, religion, the human phenomenon in all its data. History is a "voice". It depends on which tonality it can be interpreted, but no matter how differently it is approached, it remains a voice.
The 21st century is the consequence of history and something more than that. This century is also the history of the early man, caught in the full consciousness of the transcendent, it is also the history of the current man, caught in the tide of his own history unfolding on a political, social, religious, mystical, fundamentalist, ethical, aesthetic, etc. background. Did he forget something of what the early man wore in his steps towards God? Let's hope not, because the human being is a bearer of the divine, of the nostalgia of the mythical time, one of its ways of reconciliation with itself. The human being has not forgotten the myth. He replaced it with something else for a while, he ignored it all the time, but in the 21st century the myth returns to the present history of the human being, imploring it to take him into account.
Univ. Assoc. Dr. Otilia Sirbu
This century, like its predecessors, cannot be its own cause or natural consequence, because history itself is the key to everything that can be subjected to it. According to the analyzes of some specialists in this field, such as Reinhart Koselleck, the dominant would be not only "repeatability on the background of intangibility", but the connection between history and language itself. It could influence social relations, thinking, politics, religion, the human phenomenon in all its data. History is a "voice". It depends on which tonality it can be interpreted, but no matter how differently it is approached, it remains a voice.
The 21st century is the consequence of history and something more than that. This century is also the history of the early man, caught in the full consciousness of the transcendent, it is also the history of the current man, caught in the tide of his own history unfolding on a political, social, religious, mystical, fundamentalist, ethical, aesthetic, etc. background. Did he forget something of what the early man wore in his steps towards God? Let's hope not, because the human being is a bearer of the divine, of the nostalgia of the mythical time, one of its ways of reconciliation with itself. The human being has not forgotten the myth. He replaced it with something else for a while, he ignored it all the time, but in the 21st century the myth returns to the present history of the human being, imploring it to take him into account.
Univ. Assoc. Dr. Otilia Sirbu
-
The myth of demystification
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OTILIA SIRBU
Part I
1. Mysterious wakefulness of the myth / 11
2. The existence of the myth / 17
3. An indisputable myth: Mircea Eliade / 21
4. Demystification, a ritual act / 55
5. The "new man" seducer and the Soviet boot polisher / 62
6. Typology of prisons / 71
6.1. Methods of torture / 72
6.2. Zarca Aiudului / 73
6.3. Monuments built for former political prisoners / 75
6.4. The red holocaust or the crimes in numbers / 77
6.5. The testimonies in the mirror from the communist camp / 80
6.6. Work colony from Giurgeni / 81
6.7. Torturers with enormous pensions / 84
6.8. He forgave his executioner / 86
6.9. The law of cults dictated by Stalin in Moscow / 87
7. Moscow dictated everything / 89
7.1. Special unit, NKVD / 90
7.2. Sincere times, hidden times / 96
8. In the fall of 1936 / 98
9. When injustice does not tire / 04
10. State of insomnia / 110
11. A sad statement brought from our daily newspaper / 116
12. An interview for the present in us / 117
12.1. Materialistic modernity / 118
12.2. The spiritual opening of transmission / 124
12.3. Guenon and the crisis of the modern world / 129
12.4. The "spiritual" dimension of existence / 135
12.5. Operative alchemists continue to work in the shadows / 144
13. Almost a year after the pandemic - February 27, 2021 / 153
14. New crises, old times / 158
15. The power of myth – Joseph Campbell with Bill Moyers / 160
16. About heroes and celebrities / 164
Part II
1. The myth is reborn / 171
2. The red planet / 176
3. About a book and its author / 181
4. An example – Schubert / 186
5. The miracle of living / 187
6. About romance – George Steiner / 193
7. The capsule man, the man of the 21st century / 197
8. Listen to music on your rainy days / 201
9. At the same time... let time speak! / 205
1. Mysterious wakefulness of the myth / 11
2. The existence of the myth / 17
3. An indisputable myth: Mircea Eliade / 21
4. Demystification, a ritual act / 55
5. The "new man" seducer and the Soviet boot polisher / 62
6. Typology of prisons / 71
6.1. Methods of torture / 72
6.2. Zarca Aiudului / 73
6.3. Monuments built for former political prisoners / 75
6.4. The red holocaust or the crimes in numbers / 77
6.5. The testimonies in the mirror from the communist camp / 80
6.6. Work colony from Giurgeni / 81
6.7. Torturers with enormous pensions / 84
6.8. He forgave his executioner / 86
6.9. The law of cults dictated by Stalin in Moscow / 87
7. Moscow dictated everything / 89
7.1. Special unit, NKVD / 90
7.2. Sincere times, hidden times / 96
8. In the fall of 1936 / 98
9. When injustice does not tire / 04
10. State of insomnia / 110
11. A sad statement brought from our daily newspaper / 116
12. An interview for the present in us / 117
12.1. Materialistic modernity / 118
12.2. The spiritual opening of transmission / 124
12.3. Guenon and the crisis of the modern world / 129
12.4. The "spiritual" dimension of existence / 135
12.5. Operative alchemists continue to work in the shadows / 144
13. Almost a year after the pandemic - February 27, 2021 / 153
14. New crises, old times / 158
15. The power of myth – Joseph Campbell with Bill Moyers / 160
16. About heroes and celebrities / 164
Part II
1. The myth is reborn / 171
2. The red planet / 176
3. About a book and its author / 181
4. An example – Schubert / 186
5. The miracle of living / 187
6. About romance – George Steiner / 193
7. The capsule man, the man of the 21st century / 197
8. Listen to music on your rainy days / 201
9. At the same time... let time speak! / 205
Every memory has its sounds... and the past is memory. We will not get rid of the agony of everything that is this time that belongs to us, if we do not learn the rhythmicity of forgiveness through the present that we are!
This book proposes an analysis, among other analyses, of the phenomenon of demystification, of the myth forced to carry it in its coordinates. An extensive phenomenon that deserves to be studied compared to other Western attempts and successes in order to be understood, in order to cancel the controversies intended to mislead the memory and reality of a nation. For about twenty or so years - due to a cultural gap between Romania and the West (a visible gap after 1989, the consequence of that communist regime and everything that happened to it) there has been an influence of a fashion, an appeal of the so-called intellectuals, self-declared experts supported by their own teams or occult interest groups. So skilled in canceling in the collective mind everything that could be its coagulating element. A denigration of science, rationality, philosophy, cinematography, culture, our creative environment of authentic Romanian cultural background - this uniqueness of Romanian identity through tradition, through synchronism, through the relationship with the world it created, on which creates it in a real plan but not taken into account by these persecutors-experts.
A work starting from the reality of the myth could balance through a complex documentation the relationship between demystification and idealization, phenomena as harmful as they are influential in an unpredictable world like that of the 21st century.
Among the so-called victories of the communist era in Romania was also that of the creation of the "new man" - a hybrid who should not lack any of the qualities of the communist-internationalist type hero (that is, be egalitarian, anti-imperialist, exponent of the class struggle, absolutely loyal to the party), qualities to which the ideologies of the Ceausist regime added a nationalist and protochronist coordinate, intended to assimilate communism into the old and new history of the Romanian people. It is obvious that a demagogic and competitive nationalism drives away its followers more than it gathers them, and in fact communism did not succeed in deceiving the Romanians by taking advantage of their honest patriotism. From here, however, an additional form of vulnerability of the Romanian soul took place, for which notions and principles, especially those regarding national identity, became more and more diffuse for him.
It is commonly said that the events of 1989 were an act of canceling a regime, thereby winning rights, freedoms and a well-deserved well-being, but much less often is it focused on another no less important coordinate: the Romanians they wanted to regain their identity. A reality that continues to cause convulsions in a society that lives through a cultural, existential gap in relation to the world, to itself, with its lack of value acceptance. Since we can't talk after all this time about a psychoanalysis of communism, about a particular concern for multiculturalism, about individual value recognition, about identifying the notion of leader & boss, about a correct relationship between selfishness and reason, since we can't talk openly about all these and many others means that, as an identity, we lose the fight with ourselves. The "new man" does not exist, as long as we do not understand actions contrary to real social behavior.
Man delimits a "universe of safety", in which he feels sheltered, and which he defends with fortress walls or magical defense systems, to use a formula by Mircea Eliade. From here he is himself, the man, nestled in "home", that is, in the place where there is good and harmony. Beyond is the unknown dater of reasoned fears, from whom you expect evil, destruction, ugliness, disharmony.
The people who live here form a compact category of themselves "also", who recognize each other, who know what to expect from each other, who were together yesterday and will be together tomorrow - they are the ones who have built the city walls, they are the ones who defend them. They call themselves together - above any other name - "we", and voluntarily distinguish themselves from the others. And to get here, they previously went through the inevitable stage of collectively assuming the portraits/images of others. In other words, of penalizing others through negative images, with the help of which they are identified.
The "foreigner" is par excellence a negative character; it could not be otherwise, unless they renounced their own data and took ours. Klaus Heitmann drew attention to a phenomenon: once a society/collective has taken the step of identifying a "foreigner", it will automatically take the second step, that of identifying him as an "enemy" ". Once identified as an "enemy", he instantly shows himself to be evil, ugly and aggressive. If it wasn't for him, we'd be better off - that's why we're mad at him.
The world was built as (mental) archetypes - as René Girard insisted in his books, especially in The Downfall of Satan - on violence, on the sacrificial sacrifice of the status quo, which is an act of violence, on the founding ritual murder, which is an act of violence and he, on power, which is also an act of violence. The image of those who are not part of "us" and from whom we expect, in one way or another, aggressive acts, is a violent image. Imagology is the way in which people are included in the group of "ours", where they gain the feeling that they are defending themselves, once they know who the others are. "We" is an extremely fruitful and fundamentally violent notion, through which man is induced as the center and measure. Center, because the world begins, all around, beyond the boundaries established for "us"; measure, because all the criteria by which the world is judged and evaluated start from the models established by "us".
This book proposes an analysis, among other analyses, of the phenomenon of demystification, of the myth forced to carry it in its coordinates. An extensive phenomenon that deserves to be studied compared to other Western attempts and successes in order to be understood, in order to cancel the controversies intended to mislead the memory and reality of a nation. For about twenty or so years - due to a cultural gap between Romania and the West (a visible gap after 1989, the consequence of that communist regime and everything that happened to it) there has been an influence of a fashion, an appeal of the so-called intellectuals, self-declared experts supported by their own teams or occult interest groups. So skilled in canceling in the collective mind everything that could be its coagulating element. A denigration of science, rationality, philosophy, cinematography, culture, our creative environment of authentic Romanian cultural background - this uniqueness of Romanian identity through tradition, through synchronism, through the relationship with the world it created, on which creates it in a real plan but not taken into account by these persecutors-experts.
A work starting from the reality of the myth could balance through a complex documentation the relationship between demystification and idealization, phenomena as harmful as they are influential in an unpredictable world like that of the 21st century.
Among the so-called victories of the communist era in Romania was also that of the creation of the "new man" - a hybrid who should not lack any of the qualities of the communist-internationalist type hero (that is, be egalitarian, anti-imperialist, exponent of the class struggle, absolutely loyal to the party), qualities to which the ideologies of the Ceausist regime added a nationalist and protochronist coordinate, intended to assimilate communism into the old and new history of the Romanian people. It is obvious that a demagogic and competitive nationalism drives away its followers more than it gathers them, and in fact communism did not succeed in deceiving the Romanians by taking advantage of their honest patriotism. From here, however, an additional form of vulnerability of the Romanian soul took place, for which notions and principles, especially those regarding national identity, became more and more diffuse for him.
It is commonly said that the events of 1989 were an act of canceling a regime, thereby winning rights, freedoms and a well-deserved well-being, but much less often is it focused on another no less important coordinate: the Romanians they wanted to regain their identity. A reality that continues to cause convulsions in a society that lives through a cultural, existential gap in relation to the world, to itself, with its lack of value acceptance. Since we can't talk after all this time about a psychoanalysis of communism, about a particular concern for multiculturalism, about individual value recognition, about identifying the notion of leader & boss, about a correct relationship between selfishness and reason, since we can't talk openly about all these and many others means that, as an identity, we lose the fight with ourselves. The "new man" does not exist, as long as we do not understand actions contrary to real social behavior.
Man delimits a "universe of safety", in which he feels sheltered, and which he defends with fortress walls or magical defense systems, to use a formula by Mircea Eliade. From here he is himself, the man, nestled in "home", that is, in the place where there is good and harmony. Beyond is the unknown dater of reasoned fears, from whom you expect evil, destruction, ugliness, disharmony.
The people who live here form a compact category of themselves "also", who recognize each other, who know what to expect from each other, who were together yesterday and will be together tomorrow - they are the ones who have built the city walls, they are the ones who defend them. They call themselves together - above any other name - "we", and voluntarily distinguish themselves from the others. And to get here, they previously went through the inevitable stage of collectively assuming the portraits/images of others. In other words, of penalizing others through negative images, with the help of which they are identified.
The "foreigner" is par excellence a negative character; it could not be otherwise, unless they renounced their own data and took ours. Klaus Heitmann drew attention to a phenomenon: once a society/collective has taken the step of identifying a "foreigner", it will automatically take the second step, that of identifying him as an "enemy" ". Once identified as an "enemy", he instantly shows himself to be evil, ugly and aggressive. If it wasn't for him, we'd be better off - that's why we're mad at him.
The world was built as (mental) archetypes - as René Girard insisted in his books, especially in The Downfall of Satan - on violence, on the sacrificial sacrifice of the status quo, which is an act of violence, on the founding ritual murder, which is an act of violence and he, on power, which is also an act of violence. The image of those who are not part of "us" and from whom we expect, in one way or another, aggressive acts, is a violent image. Imagology is the way in which people are included in the group of "ours", where they gain the feeling that they are defending themselves, once they know who the others are. "We" is an extremely fruitful and fundamentally violent notion, through which man is induced as the center and measure. Center, because the world begins, all around, beyond the boundaries established for "us"; measure, because all the criteria by which the world is judged and evaluated start from the models established by "us".
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