Individas istorinėje bendrijoje : kultūrinės regionalistikos apmatai
LTMonografijoje nagrinėjamas individas kaip istorinės bendrijos dalyvis. Pateikiami kultūrinės regionalistikos apmatai. Regionas traktuojamas kaip istorinė, socialinė, estetinė, moralinė teritorija, kurią individas įdirba savo egzistencine kūryba. Ši mintis persmelkia knygoje nagrinėjamus klausimus: individo laisvės ir atsakomybės, istorinio vaizdijimo, kultūrinės istorikos, civilizacijų sandūros, istorinio ugdymo, tautinio sambūvio, grožio istorinėje visuomenėje. Keliamos idėjos iliustruojamos pavyzdžiais iš Lietuvos Didžiosios Kunigaikštijos istorijos. [Anotacija knygoje]Reikšminiai žodžiai: Individas, laisvė, kultūra, regionalistika; Individual, Freedom, Culture, Regionalistics.
ENCultural regionalistics presupposes phenomenological approach from beneath instead of cultural theory from above. Research of cultural regions appeals not only and not as much to a certain geographical region, for instance Grand Duchy of Lithuania, as to existential regions, while an individual is realizing one's utopia that is nurtured in a historical community. As an individual takes responsibility for the communal utopia changed by him, they also are moral regions. Additionally, they are aesthetical regions, while an individual is imagining the harmony of his/her community's past and future: on the one hand, a region has been seen (sensual perception), on the other, one is harmonizing by reconciling the gone way and the way to be gone of historical society with the help of its biography. As a result, we deal also with the regions of education in historical environment of both an individual and community, the priorities of which have been changed by an individual realizing one’s existential project. An individual as a political creation (rephrasing Aristotle) is historical. Political character of an individual presupposes one's participation in public affairs (res publica) of a certain community. The public affair is public as much as it has been influenced by an individual belonging to one's community. Belonging means both the nurture of its tradition and anxiety about novelty, while both community as individual environment and very individual change. The change is condition of historical development: society without change has no history. However, historical consciousness is also the core of community’s identity and factor of tradition's safety. House of history is community that educates an individual, who becomes a hero of its change.An individual acquires identity by nurturing ones historical community that has been opposed to other communities as the epicentres of the individual and social identities. The borders between communities form after the individuals as the knots of different communities jumble them. However, individual and social identity is possible only after acquiring certain (horizontal and vertical) borders, which show up while an individual is taking part in the communities that intersect thanks to an individual. The temporality of communities, that makes them analogous to the individuals, covers both their historical change and mortality of an individual existing in their environment. Heroics is an aspect of mortality: the cost of community renewal is death of a hero. However, an individual constitutes one's identity in the perspective of community death in a similar way. Heroics is inseparable from imagination: on the one hand, the activity of an individual has been influenced by his/her, that is an imagining hero's role in the community; on the other hand, every individual becomes a hero only in the visual environment of the community. In this sense we can speak about visual relations between an individual and community while their denominator is heroics. The problem of the individual emerged not as much after emerging of philosophical anthropology to be connected with the name of Socrates, who turned philosophy to a human, as with Socrates’ heroics that has been presupposed by the conflict of an individual and the community. The paradox is that only a free individual is able to stress the importance of community. Although every individual has been educated in his/her community, he/she emerges as a misdemeanant to be punished while he/she changes the attitudes of the community. In other words, an individual educated in the community educates with the help of his/her misdemeanants in the community.Socrates refuses to save himself by neglecting the low as the base of civility, although he has been executed namely for the attempt of the civil tradition of polisto. Every historical community has its Socrates, who shows the borders of imagining as well as of realization. This book deals with the community of Grand Duchy of Lithuania, whose heroes, once executed for their audacity, inscribe our existential borders further. These examples of heroics make the book a peripheral both philosophically and historically: philosophy is oriented to the generality and history - to the same details to be recovered. The first one overlooks the individuals because of its general intentions, while the latter scatters their being on the way to a picture to be reconstructed. This intermediate approach threatens to push the discourse analysed in the book to the rims of science, i.e. to the peripheral region concerning both philosophy and history. Therefore, this book is about a certain region that treated here not only and not as much in geographical or historical as in existential sense. That is why the book deals not only with the region of historical community as the environment of its development, but also with identity region of an individual matured in that environment. The region presupposes certain horizontal and vertical bonds with other territories: in the case of an individual we speak about territorialisation concerning the community, while in the case of the community we deal with territorialisation concerning society as community of a higher degree. In this case, the community of a lower degree plays the role of an individual concerning a higher one. However, these roles change depending on the priorities and visual perspectives of an individual as a knock of the communities while these perspectives turn horizontal bond into vertical and vice versa. [...]. [From the publication]
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