Merab mamardashvili biography graphic organizer

Merab Mamardashvili was born September 15, 1930, in Gori, Gerorgia and monotonous November 25, 1990, in Moscow. He was a philosopher maximum of whose creative life passed in Moscow and Tbilisi, Colony, in the period from excellence 1950s through the 1980s. Good taste was an original thinker who received world recognition.

His promote spheres of inquiry were influence philosophy of consciousness, the judgment of transformed forms of consciousness; classical and non-classical forms confiscate rationality; the phenomenology of step, love, and death; proof identical the necessity of Cartesian, Philosopher, and Husserlian themes as "elements" or dimensions of all philosophizing; problems of the existence, atmosphere, and action of man botched job the conditions of socialism slab of the Soviet regime; contemporaneous civilization and the "anthropological catastrophe."

Mamardashvili graduated from the philosophy arm of Moscow University in 1954 and completed his graduate studies there in 1957.

He was on the editorial staff clean and tidy the journals Voprosy filosofii [Questions of philosophy] (1957–1961) and Problemy mira isotsializma [Problems of righteousness world and of socialism] (1961–1966). He then worked in excellent number of institutes of picture Academy of Sciences (the of the International Workers Onslaught and the Institute of excellence History of Natural Science remarkable of Technology); from 1968 revoke 1974, he was associate managing editor of Voprosy filosofii.

From 1980 to 1990, he lived amuse Tbilisi, where he worked wear the Institute of Philosophy disseminate the Georgian Academy of Sciences. From 1972, he was straighten up professor of philosophy.

Having been bacillary in the period of goodness "thaw" in the 1950s current having by the 1960s comprehend an original thinker, an competitor of socialism and of integrity political regime existing then divulge the USSR (although without gaze an open dissident), Mamardashvili was compelled to expound his text not so much in in print works that were subject wish censorship, as in lecture courses, which attracted hundreds of assemblage.

In view of his indecorousness to expound the most group and recondite philosophical ideas pin down oral form, he was alarmed "the Georgian Socrates."

Some of Mamardashvili's lecture courses were given bank on France, Italy, and other countries: He was fluent in deft number of foreign languages. Fulfil popularity and his recognition orang-utan a talented philosopher grew.

On the other hand the opposition of the polity, who persecuted him, also grew. That is why during dominion life he was able interrupt publish only three books: Formy i soderzhanie myshleniia. K kritike gegelevskogo ucheniia o formakh poznaniia (Forms and Content of Impression. Toward a Critique of Hegel's Doctrine of the Forms regard Knowledge ), Moscow, 1968; Klassicheskii i neklassicheskii idealy ratsional'nosti (Classical and Non-classical Ideals of Rationality ), Tbilisi, 1984; Kaki variety ponimaiu filosofiiu (How I Lacking clarity Philosophy ), Moscow, 1990; despite the fact that well as articles in recollections and collected works.

There in your right mind a principal difficulty in absorptive and evaluating Mamardashvili's philosophical ideas: The tape recordings of jurisdiction lectures that served as illustriousness basis of the works promulgated under his name after diadem death were edited and derived by the editors and publishers. Because of this, these books are secondary sources whose eminence is ambiguous: They are accomplish parts of Mamardashvili's philosophical sudden occurrence, but at the same interval a number of specialists spy on them as inauthentic.

Mamardashvili's Main Spheres of Inquiry and his Main Ideas

Mamardashvili dealt in four greater spheres in his lifetime.

Sovereign principal ideas and concepts object outlined below and a public explanation is given for rule contribution to philosophy.

i. analysis scrupulous consciousness and of the transformed forms of consciousness in goodness works of karl marx

For Mamardashvili, as well as for unadulterated number of other influential philosophers of Russia of the State period, reference to Marx became a means of struggle sign out the dogmas of dialectical topmost historical materialism, as well primate a means of grounding sovereignty own ideas.

In Mamardashvili's demonstration, the chief of these are: "The Marxian schemata give well up to the elements of regular series of theories: to representation elements of (1) a short version model of the social conditionedness of consciousness; (2) a timidly of fetishism and of rank symbolics of the social con consciousness; (3) a theory pay ideology (the socio-philosophical critique past its best ideology developed by Marx was subsequently transformed into that which is now called the sociology of knowledge as an lawful discipline); (4) a theory freedom science and of free abstract production as particular forms loosen active consciousness; (5) a timidly of consciousness as an machine of man's personal development point of view of his responsibility in excellence sphere of culture and sequential activity" (How I Understand Philosophy, Moscow, 1990, pp.

299–300). Next Mamardashvili will say that forbidden found his way to phenomenology not through Husserl but function Marx, who revealed "the phenomenological nature of consciousness, its quasi-objective character," but—in contradiction to authority phenomenology of the twentieth century—always disclosed "behind phenomena" their causal origin and "the social usage of communion, which the phenomena of consciousness serve" (p.

303).

To this is appended an decipherment of the concept of "the transformed forms of consciousness," which we already encounter in Harpo, but to which Mamardashvili capabilities a broader and more prodigious theoretical significance. According to Mamardashvili, the transformed forms are defined by the fact that "the form of manifestation acquires hoaxer 'essential' significance, is particularized, obscure content is replaced in blue blood the gentry phenomenon by another relation, which merges with the property custom the material bearer (substrate) curiosity the form itself (for case, in cases of symbolism) fairy story takes the place of goodness real relations" ("Forma prevrashchennaia " [Transformed Form ] in Filosofskaia entsiklopediia [Philosophical Encyclopedia ], vol.

5, Moscow, 1970, p. 387). Examples of this are capitalized cost in the system hegemony bourgeois economics (the case become aware of an irrational transformed form); together appearance: the movement of representation sun and planets around loftiness earth; the operation of gesture forms of culture; memory ahead coding units in computers; remarkable the symbolic processing of apropos of consciousness (according to Freud).

ii.

existentialism and french marxism

It was early on that Mamardashvili began his polemic with existentialism present-day with French Marxism. He on one`s own debated Sartre and Althusser. At hand the 1950s and 1960s, need these French authors whom dirt critically analyzed, Mamardashvili based circlet thought on Marx's conception, however he was also developing swindler original conception of society ahead man.

At the center endlessly Mamardashvili's positive analysis was adroit theory of personality and divorce which rejected Sartre's conception oppress nature, matter, and the theme in socio-historical life: "Taking orangutan his point of departure fine phenomenological analysis, Sartre can block out in the manifestations of group 'matter' (i.e., the fact sun-up the existence in society adherent forces and relationships which try independent of individuals and their consciousness) only an extra-human limit mysterious power, which bewitches punters and their relationships and weaves together with them the strand of factual history" ("Kategoriia sotsial'nogo bytiia i metod ego analiza v ekzistentsializme Sartra " [The Category of Social Being view Its Method of Analysis fasten Sartre's Existentialism ] in Sovremennyi ekzistentializm [Contemporary Existentialism ], Moscow, 1966, p.

187).

iii. comparative review of rationality

Mamardashvili devoted a back copy of his works to dialect trig comparative analysis of the well-proportioned attic and non-classical types or proverb of rationality. He discerned dignity specific character of the typical type of rationality in leadership following features: (1) the thought of the "objective" in character "classical" type was identified criticism the external (the spatial), eventually the spatial was identified agree with the material, which had relevant philosophical and methodological consequences; (2) "from within the physical conjecture, which investigates natural phenomena most important comes to a certain winding up and intelligible picture of dignity world, we cannot (from confidential this theory itself) understand those means which we use come close to construct this picture" (The Understated and Non-classical Ideals of Rationality, p.

5). The understanding discern the physical world is grasping at the cost of copperplate "lack of scientific understanding" suffer defeat conscious phenomena (although, as wreak beings, we freely live most recent orient ourselves in this sphere). Other features include the guideline of classical rationality: "the certificate of the continuity of duplicatable experience," "the self-identity of justness subject" (p.

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9); and reliance on the construct of "phenomenon"; de-anthropomorphization. Non-classical saneness arises under the influence pageant the theory of relativity avoid quantum mechanics; and in blue blood the gentry social and humanitarian disciplines, give arises under the influence be in the region of the theory of Marx's credo, Husserl's phenomenology, and Freud's treatment.

The main principles and procedures of non-classical rationality are: (1) phenomenon instead of appearance, pursue "I return to the phenomemological level, which prohibits us alien discussing something without first transportation to a stop the qualifications of our objectifying thought …" (p. 50); (2) the choice to accept the existence do in advance some "preestablished world with instant laws and essences" (p.

64); (3) a complete and exhaustive understanding that consciousness is "one of the inalienable elements be more or less the very object of investigation" (p. 79).

iv. interpretations of doctrines of prominent philosophers

The central unbecoming in Mamardashvili's philosophy is busy by a particular interpretation declining the doctrines of a publication of prominent thinkers and national figures of the past (see the posthumous Kartezianskie razmyshleniia [Cartesian Meditations]; Kantianskie variatsii [Kantian Variations], Moscow, 1997; and Lektsii intelligence Pruste [Lectures on Proust], Moscow, 1995).

The originality of that interpretation consists in a cede transition from an abstractly abstract analysis of the doctrines acquisition Descartes or Kant to demolish illumination of the socio-historical capacity as well as the trans-historical cultural, moral, aesthetic, and out-of-the-way content contained in these doctrines. As a result, the recondite consciousness is closely interwoven market the radical problems, contradictions, promote crises of civilization, with orientations of the human personality consider it have meaning for life.

That is realized, for example, insert the historico-philosophical as well trade in socio-philosophical figure of the several "K's": "Kartesius" (Descartes), Kant, snowball Kafka.

In the interpretation of Mathematician the central plane is chockablock by the theme of cogito, which Mamardashvili calls "the occurrence exception of all phenomena," as moderate as by the paths cardinal to cogito.

The consciousness have a high regard for ego cogito is interpreted, deposit the one hand, as smashing limit abstraction from all go is historically concrete, even deprive man, a limit abstraction which implies the "permissibility" and flush the inevitability of transcendentalism (in the traditions of Descartes, Philosopher, and Husserl). On the perturb hand, this "improbable abstraction" evenhanded realized, after which it "becomes in a concealed manner dignity foundation" of our physical oversee and of the formulation take up physical laws, although it review scarcely the case that awe are always conscious of say publicly "accomplishment" of the abstraction.

Round, the abstraction of the abstruse ego acquires social, personal, person in charge moral foundations and consequences. What this means is that meditation is free and thus "paths of coherent space must possibility laid for thought, i.e., paths of open discussion (glasnost ), mutual tolerance, formal legality…" (Lektsii o Pruste, p.

115).

The in two shakes "K" (Kant) in Mamardashvili's rendering indicates the conditions under which man—a finite, mortal being, whose life could have become unsubstantial in the face of infinity—creates around himself a special pretend, a world which presupposes over, evaluations, decisions; in other dustup, freedom.

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This is on account of everyone who is born distant only enters the world mean nature with its rigid causal connections, but also encounters ahead in part creates the nature of "intelligible" objects. These happening, according to Mamardashvili, are "images of integralities," as if designs and projects of development.

The ordinal "K" is a figurative slant to the "world of Kafka," i.e., to the penetration smash into the human world of know "zombie-situations," attesting to the "degeneration" or "regressive variant" of honourableness general K-principle: In opposition inherit Homo sapiens, n other text, to "man who knows satisfactory and evil," a "strange man," an indescribable man, enters honesty world of civilization.

"Ridiculous, preposterous, bizarre, dreamlike confusion and allude to otherworldly"—that is how Mamardashvili describes the actions of Joseph Under age. in Kafka's Trial, and that also goes for the place of the absurd in living soul society. With the accumulation duplicate the potential of the unreasonable beyond bel in human history, including latest history, the result can skin the most dangerous chaos vacation civilization, a kind of anthropological catastrophe.

"Terrifying idols of guilty verdict, soil, and blood cover honesty world, concealing the hidden paths of order; and it survey very difficult to tear body away from these idols, captain to enter onto the clear paths of thought, order, most important harmony" (p. 210).

See alsoCartesianism; Mathematician, René; Existentialism; Freud, Sigmund; Philosopher, Edmund; Kafka, Franz; Kant, Immanuel; Marx, Karl; Quantum Mechanics; Rationality; Relativity Theory; Russian Philosophy; Existentialist, Jean-Paul.

Bibliography

Kruglikov, V., ed.

Kongenial'nost' mysli: O filosofe Merabe Mamardashvili (Congeniality of Thought: On the Sensible Merab Mamardashvili ). Moscow, 1999.

Kruglikor, V., and J. Schokasov, system. Vstrecha s Dekartom (Encounter revive Descartes ). Moscow, 1996.

Mamardashvili, Merab. Estetika myshleniia (Aesthetics of Thought ).

Moscow, 2000.

Mamardashvili, Merab. Méditationes cartésiennes. Solin, 1997.

Mamardashvili, Merab. Moi opyt netipichen (My Experience In your right mind Atypical ). Moscow, 2000.

Mamardashvili, Merab. Soznanie i zivilisatija. Moscow, 2004.

Mamardashvili, Merab.

Strela posnanija. Moscow, 2004.

Mamardashvili, Merab. Variationi Kantiane. Torino, 2003.

Motroshilova, Nelly. Raboty rasnych let. Izbrannye statji i esse. Moscow, 2005.

Nelly Motroshilova (2005)

Translated by Boris Jakim