Abstract
The article considers the authentic and extreme forms of metaphysics. Antonin Artaud’s personality is at the center of attention. The author endeavors to verbally explicate his metaphysics, which is not strictly verbal. The explication of Artaud’s modern metaphysics is carried out in comparison with the triad of the “ancient modernist” Gorgias. The role of nothingness and the ambivalent attitude of contemporary metaphysicians to Artaud are examined. In the author’s opinion, the position of A. Artaud can be expressed in the following theses: 1) nothingness is the speculative side of the border (between two somethings) that does not unite but separates the being; 2) the incarnation of nothingness is fraught with both an irrevocable fall into nihilism and an annihilation of nothingness; 3) during the incarnation-annihilation of nothingness, the disunity of being is ousted and its fullness is reached; 4) the sought-after fullness is different from amorphous totality and from law-abiding structuredness; 5) anarchic, in some sense, fullness of being demands a unique language which is free from repressive unification. Understanding the experience of Antonin Artaud allows to answer the questions: “What it means to be a metaphysician? Who is he, a metaphysician? What is he like?” He is the one who emphatically appeals to the flesh (both present and becoming, naturally transforming); who, moreover, is not limited to the physical as well as is not alienated from it for the sake of the technical; who does not deny the role of praxis but subordinates it to poiesis; who does not seclude himself in verbal being but appeals to being as such, to its boundaries and limits.
Highlights
Artaud can be expressed in the following theses: 1) nothingness is the speculative side of the border that does not unite but separates the being; 2) the incarnation of nothingness is fraught with both an irrevocable fall into nihilism and an annihilation of nothingness; 3) during the incarnation-annihilation of nothingness, the disunity of being is ousted and its fullness is reached; 4) the sought-after fullness is different from amorphous totality and from law-abiding structuredness; 5) anarchic, in some sense, fullness of being demands a unique language which is free from repressive unification
Understanding the experience of Antonin Artaud allows to answer the questions: “What it means to be a metaphysician? Who is he, a metaphysician? What is he like?” He is the one who emphatically appeals to the flesh; who, is not limited to the physical as well as is not alienated from it for the sake of the technical; who does not deny the role of praxis but subordinates it to poiesis; who does not seclude himself in verbal being but appeals to being as such, to its boundaries and limits
И хотя иногда, как он признается, ему «хватает одного-единственного слова, простенького, непритязательного словечка, чтобы быть великим, чтобы говорить на манер пророков, слова-свидетеля, точного слова, тонкого слова, хорошо вытопленного из моего костного мозга слова, исшедшего из меня, которое держалось бы на дальнем краю моего существа / и которое для всех на свете было бы ничтожно» [Арто 2006б, 73], – оно, обобществленное, встроенное в интерсубъективные игры, непременно оказывается куцым, ущербным
Summary
Введение Известно, философия начинается с удивления; в апогее сознания – с удивления тому, что существует нечто, а не ничто. Однако, постоянно присутствует своим предметом, возможно и мнимым, в философских построениях – выставляя их буквально метафизическими: отсылающими к тому, что существует меж или после того, с чем сталкивается мысль по обыкновению. Опыт Антонена Арто предоставляет углубленный и расширенный (не сугубо вербальный) ответ на вопрос: что значит быть метафизиком, каков он, метафизик, собой и из себя?
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