By Craig Brandist, Galin Tihanov
Interdisciplinary through layout and rationale, this quantity brings jointly 9 essays through demonstrated and new students from Russia, Britain, and North the United States to discover the ancient contexts and present relevance of the paintings of the Bakhtin Circle for social concept, philosophy, historical past, and linguistics. The articles display that exploring the historical past of Bakhtinian inspiration is a greater approach of appreciating their importance for the research of up to date social and cultural phenomena.
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Example text
In the different ethical context of culture (that is to say, of ‘spirit alien to itself’, as Hegel (1977) defines it), the Enlightenment presents the general struggle of spirit against ‘superstition’ (religion). It is finally in the Principles of the Philosophy of Right, that the coincidence of the rational and the real will be proclaimed and demonstrated, that which makes of modern bourgeois society the socio-historical apex of Jean-François Côté 35 ‘morality’ (in the system of Sittlichkeit). Obviously, we have to understand that today, with the gradual destruction of the great principles of modern bourgeois society, the coincidence between the ideal and real has been displaced, a situation which also displaces the problem of evaluating the ideological and historical situation of our time.
Reflecting on the more general problem of ‘speech genres’, Bakhtin remarks: The boundaries of each concrete utterance as a unit of speech communication are determined by a change of speaking subjects, that is, a change of speakers. Any utterance – from a short (single-word) rejoinder in everyday dialogue to the large novel or scientific treatise – has, so to speak, an absolute beginning and an absolute end: its beginning is preceded by utterances of others, and its end is followed by the responsive utterances of others (or, although it may be silent, others’ active responsive understanding, or, finally, a responsive action based on this understanding).
Ground is the unity of identity and distinction; the truth of what distinction and identity have shown themselves to be, the inward reflection which is just as much reflection-into-another and vice-versa. It is essence posited as totality’ (Hegel, 1991: § 121). In the introduction of the Phenomenology, Hegel writes: ‘Inasmuch as the new true object issues from it, this dialectical movement which consciousness exercises on itself and which affects both its knowledge and its object, is precisely what is called experience [Erfahrung]’ (Hegel, 1977: 55).
