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Cambridge vs Oxford | ![]() | ![]() | ![]() |
Polemici |
Scris de Ninel Ganea |
Miercuri, 21 Septembrie 2011 08:48 |
“De departe cele mai valoroase lucruri pe care le cunoastem sau ni le putem imagina sint anumite stari de constiinta ce pot fi descrise in mare ca fiind placerile relatiilor sexuale si sentimentul de bucurie fata de obiectele personale”, scria G.E. Moore in “Principia Ethica”, o lucrare decisiva pentru ideologia Grupului Bloomsbury, vazut in general drept o falanga a Universitatii Cambridge in Londra. Liderul organizatiei era Lyton Strachey iar printre ceilalti membri de vaza se numarau Maynard Keynes, E.M. Forster, G.E. Moore, Leonard Woolf, Clive Bell si altii. Ceea ce-i unea pe toti reprezenta o negare si un dispret total al moralei conventionale (crestine), mai ales in varianta victoriana, un socialism constant ce mergea de la teoretizarile interventionismului etatic pana la admiratia lui Strachey pentru Lenin, sterilitatea artistica si pasiunea homosexuala.“Nu ne putem multumi cu rostirea adevarului – trebuie sa spunem adevarul intreg: iar adevarul intreg este Diavolul (...) E o nebunie sa explicam vaduvelor ca sentimentele sunt un lucru bun cand spunem, in acelasi timp, ca cele mai bune sunt sodomice”, ii scria Strachey, intr-o scrisoare privata, lui Keynes. Iar “Principia Ethica” nu constituia altceva decat o incercare de a justifica aceste deprinderi. In fapt, o justificare a oricaror deprinderi si atitudini, in termeni relativisti. “Daca ar trebui sa aleg intre a-mi trada tara si a-mi trada prietenul, sper ca as avea curajul sa-mi tradez tara” (E.M. Forster) Membrii grupului dovedeau o neincredere totala in mecanismele politice la vedere, preferind jocurile de culise, rolul de papusari si penumbra oferita de pozitii echivoce in ierarhiile oculte. “Doctrina lui Moore, aparent atat de nepolitica, aproape cvietista, era in realitate o formula excelenta pentru o preluare a puterii de catre intelectuali. Ea furniza justificarea etica nu numai pentru o societate de admiratori reciproci, cum fusesera Apostolii in trecut, ci si pentru formarea aproape a unei mafii” (conform lui Paul Johnson in “O istorie a lumii moderne”, din care prezentarea de fata s-a inspirat). Cam in acelasi timp, un alt grup de literati se reunea in jurul Universitatii Oxford, sub numele de “The Inklings”. Cei mai importanti membri ai sai erau J.R.R. Tolkien, C.S. Lewis, Owen Barfield, Charles Williams, Roger Lancelyn Green, etc. Spre deosebire de Bloomsbury, “The Inklings” erau profund sceptici in legatura cu viitorul civilizatiei europene pe care o vedeau inevitabil in declin, ca urmare a renuntarii la filozofia crestina si a adoptarii unui Weltanschauung tehnocratic-mecanicist. “Christians and Pagans had much more in common with each other than either has with a post-Christian. The Gap between those who worship different gods is not so wide as that between those who worship and those who do not… A post-Christian man is not a pagan; you might as well think that a married woman recovers her virginity by divorce. The post-Christian is cut off from the Christian past and therefore doubly from the Pagan past” (C.S. Lewis). Posesiuna si puterea nu erau vazute in grupul de la Oxford drept cele mai mari bunuri, ca la Moore, ci se aflau pe lista pericolelor morale cele mai importante. Astfel, trilogia “Stapanul Inelelor” reprezinta, in opinia multor critici, o parabola elocventa a problemei puterii (politice si tehnocratice). “Possession is a unifying theme in Tolkien stories, from the desire of Morgoth to have God’s power of creation to the temptation of wielding the One Ring. The wrong use of power if often expressed by Tolkien in magic, the mechanical and the technological. Morgoth, Sauron and Saruman experiment with the genetic engineering – the creation of robot-like orcs- and use or encourage the use of machines. The Ring itself is a machine, the result of Sauron’s technological skills” (Colin Duriez in “J.R.R. Tolkien and C.S. Lewis”). Totalitarismul in orice formula ii nelinistea pe cei de la “The Inklings”, iar Tolkien se situa de partea unui anarho-monarhism: “My political opinions lean more and more to Anarchy (philosophical undertood, meaning the abolition of control not whiskered men with bombs)—or to 'unconstitutional' Monarchy. Government is an abstract noun meaning the art and process of governing and it should be an offence to write it with a capital G or so to refer to people”. Vietile personale in grupul format la Oxford erau relativ asezate si cuminti, mai ales in comparatie cu cele ale Bloombsbury, un model de familie fiind cel al lui Tolkien. Nu in ultimul rand, merita remarcat ca, desi nu au putut intoarce curentul dezumanizant al modernitatii, Tolkien si Lewis au ajuns cu mesajele lor profetice la milioane de cititori prin carti accesebile pe mai multe paliere de lectura. Influenta lor s-a simtit la oamenii ce au devorat “Cronicile din Narnia”, “Crestinism pur si simplu”, “Stapanul Inelelor”, samd., in timp ce influenta Bloomsbury se simte si azi in comisii si organizatii foarte putin cunoscute, dar admirabil descrise de Lewis in “That hideous strenght”. |