Английская Википедия:History and Utopia

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Шаблон:Short description Шаблон:Infobox book History and Utopia (Шаблон:Lang-fr) is a 1960 philosophical book by the Romanian philosopher Emil Cioran (1911-1995), which analyzes the ascendancy of the Soviet Union, the psychology of tyranny, and the historical concept of Utopia. The book also deals with several negative themes which permeate Cioran's work, including dissatisfaction with the world, the importance of negative emotions, and philosophical pessimism.

Born in Romania, Cioran wrote several early philosophical works in his native Romanian language. As a young man Cioran sympathized with the Iron Guard, a Romanian fascist movement. This prompted him to write The Transfiguration of Romania (1936-7), a work which argued for the installation of a totalitarian government in Romania.Шаблон:Sfn In 1937 Cioran relocated to Paris, where he would remain for the rest of his life. This move marked a clear break in Cioran's life, dividing his work into an early Romanian period and a mature French period. Following the conclusion of World War II, Cioran disowned The Transfiguration of Romania and began to publish works in French, the language in which he wrote for the remainder of his life. History and Utopia was published in 1960, toward the middle of Cioran's French period.

History and Utopia is a collection of essays, one of which ("Letter to a Faraway Friend") was addressed to the philosopher Constantin Noica. Noica, a friend of Cioran's, remained in Romania and had also been sympathetic to the Iron Guard during the war. The appearance of the essay led to Noica's conviction for charges as a political prisoner, within the post-war, communist Romania.

Synopsis

History and Utopia is a collection of six essays. The first, "Letter to a Faraway Friend", was written in the context of the Hungarian Revolution of 1956 and addressed to the philosopher Constantin Noica,Шаблон:Sfn a contemporary of Cioran's. In their youth, both Cioran and Noica had been sympathetic to the Iron Guard, a fascist movement which briefly seized control of Romania during World War II. The Iron Guard's brief reign was succeeded by several regime changes until the Socialist Republic of Romania—a Soviet-backed communist government—was installed in 1947. In 1937 Cioran had relocated to Paris, where he would remain for the rest of his life. Noica, on the other hand, was held in Romania as a political prisoner following the war.Шаблон:SfnШаблон:Efn In the letter, Cioran expressed ambivalence about the relative freedom that he enjoyed in Paris while Noica was a political prisoner in Romania:

Cioran also recalled his childhood fear of the Hungarian police, and commented on the national character of the Russian people, which he likened to a force of nature, as opposed to a collective human will.

Файл:Durer Revelation Four Riders.jpg

Cioran cited Dürer's Four Horsemen of the Apocalypse as an illustration of the cruelty which humans inflict on each other throughout history.Шаблон:Sfn

The second essay, "Russia and the Virus of Liberty", is a continuation on the theme of Russian history, from its tsarist past through its then-communist present. As one example, Cioran noted that the culture of Orthodox Christianity distinguished Russia from the rest of Europe: "By adopting Orthodoxy, Russia manifested her desire to stand apart from the West; it was her way of defining herself, from the start."Шаблон:Sfn The third essay, "Learning from the Tyrants", is a rhetorical analysis of the phenomena which give rise to authoritarianism and the personal psychology of tyrants or dictators. According to Cioran, most people aspire to power, and those who do not are abnormal.Шаблон:Sfn For Cioran, a major element of the tyrant's psychology is a solitary nature, in which although the tyrant necessarily interacts with others, he keeps his plans to himself, possibly with the view of eliminating friends who may challenge his power:

Despite their violence, Cioran prefers tyrants to spiritual leaders, because (according to Cioran) while the former can be arbitrary and unprincipled, they are at least honest in their desire for domination and do not justify their actions in terms of religious doctrine, which Cioran regards as dishonest. Further, tyrants make history an interesting subject of study:

The fourth essay, "Odyssey of Rancor", asserts the central importance of negative emotions in motivating human behavior (e.g. to triumph over an adversary, to take revenge, or to produce a superior work of art):

In the fifth essay, "Mechanism of Utopia", Cioran reviews classical utopian literary works (e.g. the works of Cabet and FourierШаблон:Sfn), pronouncing them to be naive. He also identifies the ancient conception of utopia as a bygone state which existed in the distant past, while for moderns the ideal of utopia is something to be striven for in the future. In the sixth and final essay "The Golden Age", Cioran considers the classical notion of a Golden Age, an ancient period of happiness described by Hesiod which was followed by worsening periods (e.g. the Bronze Age and the Iron Age). In closing, Cioran explicitly rejects the possibility of any utopia:

Reception

Cioran originally published "Letter to a Faraway Friend" as an open letter in Nouvelle Revue Française. Copies of the letter circulated in Romanian intellectual circles, where it was received with resentment because Cioran wrote freely from Paris while the Romanians, under communist rule, were unable to make "a free response". The letter and other writings of Cioran's were later used as evidence to convict Noica and others for (other, harsher) political prisoner charges. Cioran expressed regret that the letter intended for his friend had become "a weapon to be used against him".Шаблон:Sfn

A book review described History and Utopia's English translation as "a compelling yet profoundly troubling work. In the flow of Cioran's impassioned writing, it is too easy to overlook his flawed conclusions and the near-mockery he makes of historical analysis."

Throughout his career, Cioran usually expressed himself in essays, aphorisms, and other fragmentary writings, intentionally avoiding the development of a philosophical system. Biographer Marta Petreu identified his early political work The Transfiguration of Romania as an exception, calling it his only "systematic work".Шаблон:Sfn Although Cioran later disowned the Transfiguration over its sympathies with fascism and totalitarianism, Eugene Thacker pointed out that it was not his only political work, noting that History and Utopia was also a collection of writings dealing with politics in a concrete way.Шаблон:Sfn

Bibliography

• Шаблон:Cite book Foreword by Thacker, Eugene.

• Шаблон:Cite book