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Comparative Literature

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Η μηχανή αναλύεται σε δομές, έτσι και η κοινωνία ως πολιτισμική μηχανή και λειτουργός της ανθρωπότητας χαρακτηρίζεται από δομικότητα. Μέχρι στιγμής η συλλογιστική μας, σύμφωνη με την αυτήν του ρωσικού φορμαλισμού και του γαλλικού δομισμού, αναγνωρίζει στην κοινωνία τα συστατικά της μέρη ως δομές. Από αυτές απουσιάζει η αυτοτέλεια, αφού αλληλεξαρτώνται η μία από την άλλη, αλλά και η οργανική συνοχή, αφού πρόκειται για αλληλεπίδραση και συμβίωση ποικίλων διαφορετικοτήτων μέσα στο ίδιο σύστημα. Τι συμβαίνει όμως όταν η δομή αυτή αρχίζει να αποδομείται εκ των έσω, όταν ο κρατικός μηχανισμός και το κοινωνικό στεραίωμα χάνει τη σταθερότητά του και διαλύεται στα εξ ων συνετέθει; Μπορεί να αποδομηθεί η κοινωνία με τους όρους του ντερριντιανού1 μοντέλου, είναι ποτέ αυτό δυνατόν; Αποφεύγοντας τον «ιμπρεσιονιστικό θεωρισμό2» του κυρίου Βαγενά και έχοντας επίγνωση της απουσίας κάποιας αυθεντίας μέσα στο παρόν κείμενο θα ήμασταν το λιγότερο κοντόφθαλμοι εάν δεν μπορούσαμε να αντιληφθούμε ότι ο κοινωνικός μηχανισμός και σε κρατικό αλλά και σε ανθρωπιστικό επίπεδο μοιάζει να αποδομείται αν όχι να αποσυντίθεται υπό το φως της ¨αγίας¨ παγκοσμιοποίησης. Τα στοιχεία του συστήματος αυτού θυμίζουν μάλλον δραστήρια ηλεκτρόνια μορίου σε κατάσταση σχάσης, παρά μέλη μιας κοινωνίας στην προσπάθεια αναδιάρθρωσης της. Δεν είναι οι κρατικές και οι κοινωνικές πρακτικές που βρίσκονται στο κέντρο αυτού του συστήματος υπεύθυνες για την αποδόμηση του, αλλά μια εχέγγυα και θεμέλια, συνειδητή ή όχι νοοτροπία, η οποία ανεπηρέαστη ρυθμίζει τις δομές του. Κάπως έτσι θα μπορούσε να ερμηνευθεί ο «λογοκεντρισμός3» που περιέγραφε ο Derrida. Η ιδεολογία και η νοοτροπία δηλαδή που ως θεμελιακές αρχές αυτού του τόπου ρυθμίζουν και ελέγχουν τις δομές του, αποτελούν το κέντρο της σκέψης και της πράξης της ελληνικής κοινωνίας. Ο τρόπος που σκέπτεσαι, ο τρόπος που σκέπτομαι, ο τρόπος που σκέπτεται και πράττει το σύνολο συγκροτούν την νοοτροπία αυτού του τόπου, η οποία δεν αρκείται στις παραδοσιακές γαστρονομικές προτιμήσεις του καθενός, όπως αναγνωρίζει το σύνολο χαριτολογώντας (σουβλάκια, μουσακάς, φραπέ), αλλά ορίζει τον βαθμό και την ποιότητα διάδρασης των μελών αυτής της κοινωνίας. Ενόσω ο τρόπος ζωής και οι και οι κοινωνικές καταστάσεις μεταβάλλονται, διατηρώντας με συνέπεια τα τελευταία χρόνια μια καθοδική πορεία, η νοοτροπία στέκει ίδια και απαράλλαχτη και δεν απέχει απ’ το να θεωρηθεί παράδοση. Η αντίδραση αναμφίβολα και υπάρχει, αλλά αν μη τι άλλο δεν βάλλει το σύστημα, αφού του παρέχει το όπλο της τρομοκρατίας, καθώς κάθε τι αντιδραστικό τρομοκρατεί και εντέλει εντείνει τη μαζικότητα. Βέβαια δεν αποκλείουμε τις εξωτερικές του συνόλου δυνάμεις που συμβάλλουν σ’ αυτή την αποδόμηση ή μάλλον τρέφονται απ’ τα προϊόντα της καύσης της. Είτε λοιπόν μπορεί να γίνει δεκτή μια τέτοια οπτική της αποδόμιστικης θεωρίας εφαρμοσμένη στο ελληνικό κοινωνικό σύνολο, είτε όχι δύσκολα θα απορρίψει η λογική μας το λογοκεντρισμό που διακρίνει και ορίζει την κοινωνία μας. Σκοπός του κειμένου αυτού, άλλωστε, δεν είναι να εφαρμόσει φιλοσοφικές θεωρίες σε κοινωνικές και κρατικές πρακτικές, που μόνο φιλοσοφικότητα δεν τις διακρίνει, αλλά όπως η αποδόμηση για τον Miller «είναι η καλή ανάγνωση του κειμένου» να ξεκινήσει μια «καλή ανάγνωση» του κοινωνικού συστήματος.

1. 2. 3. Jacques Derrida: φιλόσοφος της αποδόμησης 1930-­‐2004, το κείμενο και οι ιδέες αποδομούνται καθώς δεν στηρίζονται σε καμία αν-­‐ιστορική υπερβατική αρχή. Ιμπρεσιονιστικός θεωρισμός , θεωρία Νάσου Βαγενά (ιμπρεσιονιστικός = εμπειρικός υποκειμενισμός) υποκειμενική προσέγγιση της θεωρίας Λογοκεντρισμός: θεωρία της αποδόμησης που χαρακτηρίζει τη σκέψη του δυτικού πολιτισμού, η οποία κινείται γύρω από ένα θεμελιωμένο αυταπόδεικτο Λόγο, δηλαδή μια απώτατη παρουσία στη συνείδηση του ατόμου, μια θεμελιακή αρχή (πχ. προτεραιότητα αρσενικού έναντι θηλυκού)

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