Безымянные сообщества - страница 19

of the republic. (Community, let me note in passing, is on the side of that eventuality which is dispersed in time: Kant’s Begebenheit is what he explicitly calls «signum rememorativum, demonstrativum, prognosticon», a sign recalling, showing, and anticipating all at once.) Yet, there must be something that allows for a discourse of the community, even though community itself cannot but fail. (And, one must add, it is always failed — always on the edge of language, always indicating an «other» space, always, in a word, anonymous.) We must be able to deliver its message and its promise. For Kant, as Lyotard convincingly shows, the problem is resolved by the affective paradox of the sublime. A feeling is shared about a formless something that alludes to the beyond of experience, yet the feeling itself constitutes an «as-if presentation» (be it of the Idea of civil society or that of morality), and it emerges right there where the Idea cannot be presented, i.e., in experience. (Of course, Kant’s understanding of experience is significantly different from what was said about it earlier above. Rather, the Begebenheit itself would be synonymous to that experience.)

So let me emphatically repeat that community calls for translation. And it keeps producing its «as-if presentations» in so many various ways. I have chosen to speak of photography and the virtual affective collectives that it brings into being, which, of course, is just another name for anonymity. But anonymity is not timeless, to be sure. Rather, it is a way of approaching the post-Soviet, being an image of that experience (its «as-if presentation») and perhaps also a sign. But in the same fashion anonymity indicates the emergence of a new subjectivity in our not so divided world, and it is the task of the scholar to formulate its definition.

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Lyotard, Jean-François. L’enthousiasme. La critique kantienne de l’histoire. P.: Galilée, 1986.

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Образ в его современном понимании тесно связан с проблемой кризиса — или, мягче, границы — представления. Там, где речь заходит об образе (А. Бергсон, З. Фрейд и др.), там наблюдается отказ от субъект-объектной логики постижения явлений самого разнообразного порядка. Взамен утверждается такое понимание, при котором становится возможным говорить о мире не с точки зрения его подчиненности рационализирующей установке мышления, а, напротив, с точки зрения вторжения этого мира в саму ткань нашего существования, то есть с точки зрения безусловного приоритета внешнего. Образ выражает концептуальную попытку зафиксировать те отпечатки, или следы, которые мир — до любой возможной объективации этого взаимодействия — неустанно оставляет в нас.