Netiesioginės komunikacijos ypatybės. I. Autoriaus santykis su tekstu ir skaitytoju

LTStraipsnyje pateikiama komparatyvistinė analizė Zhuangzi ir Kierkegaard’o dviejų mąstytojų, kurie užaugo skirtingose kultūrose, tačiau neretai skelbė artimas mintis ir pasirinkdavo panašias minčių dėstymo formas. Daugiausia dėmesio bus skirta būtent jų kalbos specifikai. Šių autorių antiracionalistinė nuostata suformuoja specifinį santykį su savo tekstu ir skaitytoju bei reikalauja naujos filosofinės kalbos ir vertinimo kriterijų. Suvokę proto ribotumą, jie atsisako akademinio, pretenduojančio į objektyvumą stiliaus ir savo mintis dėsto netiesiogine kalba, aforizmais ir metaforomis. Abu mąstytojai sąmoningai žaidžia su skaitytojais, nuolat keičia kaukes, o jų tekstų nenuspėjamos trajektorijos primena peteliškės skrydį autoriai gali bet kuriuo momentu pakeisti judėjimo kryptį arba ištirpti šviesoje ir išnykti iš regėjimo lauko. Reikšminiai žodžiai: Zhuangzi; Kierkegaardas; Netiesioginė komunikacija; Autorius; Skaitytojas; Tekstas. Zhuangzi; Kierkegaard; Indirekt communication; Author; Reader; Text.

ENThis article deals with indirect communication in the texts of two well-known philosophers Zhuangzi and Kierkegaard. The author shows that both Zhuangzi and Kierkegaard not only proclaim similar ideas but also use a similar writing style. This is where we find strategies of indirect communicationthe use of metaphor, parable, irony, negation, and so forthin their writings. All of these strategies can be regarded as a kind of play at the limits of language. The primary aim of such techniques is to eschew the trap of a propositional, logical, or descriptive language. The author argues that the indirect communication of Zhuangzi and Kierkegaard is not designed to achieve the transmission of information or content but for awakening watchfulness in readers. For these authors it is much more important for readers to experience an existential turn than for them to gain a particular body of information. In order to highlight this aspect of their writings, the author compares their texts with Zen kôans these works should be objects of meditation rather than texts that are read in the traditional way. Perhaps such a strategy for reading could help us to understand works such as Kierkegaard’s Practice in Christianity, which is absolutely uninformative and could seem quite meaningless to a traditional reader. The author investigates Zhuangzi’s and Kierkegaard’s view of their readers which for both of them are concrete persons with names, biographies, etc. This is why these authors employ a dialogical and not a narrative form of expression they propose different opinions and interpretations and leave it to their readers to resolve the questions and find the answers most suitable for them.The point of indirect communication is to position the reader to relate to the truth with appropriate passion, rather than to communicate the truth as such. Direct communication presupposes that the receiver’s ability to receive is undisturbed; its aim is to communicate the truth. Zhuangzi’s and Kierkegaard’s discourses are indirect because they do not tell us any of these things. Keywords: Zhuangzi; Kierkegaard; Indirekt communication; Author; Reader; Text.