Įsikūnyti į kitą galimą pasaulį: pagal M. Cvetajevos laiškus N. Hajdukiewicz
LTStraipsnyje svarstomi praeities įdabartinimo, kitos, alternatyvios tapatybės ieškos ir jos įkūnijimo fenomenai plėtojant Marinos Cvetajevos kūrinių lyginamąją analizę, gretinant su Marcelio Prousto kūryba. Tuo tikslu remiamasi Gottfriedo Leibnizo monadų, galimų pasaulių, klostės sklaidos teorijomis ir jų interpretacijomis Merabo Mamardašvilio ir Gilles’io Deleuze’o kūriniuose. Daugiausiai dėmesio skiriama Cvetajevos ir Nataljos Hajdukiewicz susirašinėjimui, lenkiškosios bajoriškos tapatybės, susijusios su Vilniaus aplinka, interpretacijoms, pakeistinio mąstymo ir Eurazijos sąjūdžio kritikai. Straipsnyje parodoma Cvetajevos šeimos dviejų alternatyvų – lenkiškosios vizijos ir prosovietinės Eurazijos ideologijos – susidūrimo drama. [Iš leidinio]Reikšminiai žodžiai: Altervencija; Egzistenciniai gyvenamieji pasauliai; Egzistencinė atmintis; Gyvenamieji pasauliai; Klostės; Monada; Pakeistinės mąstymo formos; Praeities įdabartinimas; Įsikitinimas; Alternation; Altervention; Existential lifeworlds; Existential memory; Folds; Lifeworlds; Monad; Presentification of the past; Substituted modes of thinking.
ENThe article considers the possibilities of an embodiment of the other identity of Marina Tsvetaeva on the basis of her letters to Natalia Hajdukiewicz. The theoretical backbone of presented analysis is Leibniz’s theory of possible worlds and freedom in his Théodicée and Monadology, employed on the basis of interpretations of the folds in the philosophy of Deleuze. The analysis of the letters is constantly compared with the correspondent analysis by Mamardashvili and Deleuze of Proust’s In Search of Lost Time. There are many parallels between autobiographic prose, letters and notebooks of Tsvetaeva and the novel of Proust: the same role of existential things-signs, the same explication of assemblage of events. However, the aim of existential remembrance and the final result are different. Proust intensifies the recuperated time, while Tsvetajeva refutes for ever the lost time because the revolution, the civil war, many deaths reduced the entire previous world into Nothingness. It is more important for her to find real possibilities for other possible world and to live. The chance of othering of herself lies in the mother kinship line, in the memory of the nobleness of Poland and the Grand Ducky of Lithuania. A conditionally successful occasion for the explication of the folds was the correspondence between Tsvetaeva and her kin Hajdukiewicz from pre-war Wilno. The other line is a competition of two possible trajectories for Tsvetaeva’s family: the embodiment of Polish romanticism or the ideology of Eurasia movement.Tsvetaeva’s husband Sergei Efron, a former fighter against the Red Army during the Revolution and Civil War, joined the new imperial Eurasia movement and became the most leftist representative of the movement, started to collaborate with Soviet KGB and was given a possibility to return to the Soviet Union. Instead of pre-war Wilno, they went into their persecution and death in the Soviet Union. The memorial fold of Tsvetaeva is considered as a classic example of the development of a monad, as an explication of possibilities and folds, as a realization of right of a person’s right to change his / her past and relive it in a different way. The history and the past is considered as present moments of a monad in Leibnizian style, as an assemblage of an event in Deleuzian sense and as a synergy of existential processes. On the other hand, Efron’s activities may be seen as based on the effect of substituted consciousness, which was a usual case under the continuous pressure of propaganda. [From the publication]
