Joey en Anisha van Niekerk Archives - Maroela Media
Alles vir die sleutelwoord "Joey en Anisha van Niekerk"
“Ons het besluit om dit nóú te doen sodat Schalk daar kan wees, selfs al het ons nog nie die DNS-uitslae nie.” Etikette: boeke , iere
Unknown Sondag, Oktober 30, 2016 11:29:00 vm.
Alhoewel ek nie seker is oor u slotstelling nie, Mnr Rautenbach - wie wil nou wanneer sondig voel as mens klaar so vreeslik vassit en getreiter word deur 'n mens se sondes en swakhede? (Volgens my net 'n masochis) - vind ek u interpretasie van Gray wat by herhaling "magneties teruggetrek" word na die afskuwelike portret "om daarna te kyk asof hy hierdie afskuwelike deel van hom ook wil besit" interessant. Dit sou volgens my in verband gebring kan word met wat Derrida deur die verloop van sy oeuvre gedoen het - keer op keer teruggekom het na die asemrowende dekonstruktiewe momente in die werke van filosowe en ander deurslaggewende denkers so deur die verloop van die Westerse geskiedenis. (Hy het hulle natuurlik net gebruik as goeie by-der-hand voorbeelde, want dit gebeur oral in enige absolute stelling of een-heid [fisies of formeel/abstrak/tekstueel].) Dieselfde onrusbarende ding wat egter elke keer ook in 'n absolute singulere wyse manifesteer. 'n Sekere tragedie - of tragi-komedie, want daar is ook iets vreesliks snaaks daaraan verbonde afhangende van jou sin vir humor.
U skrywe laat my dus ook dink aan Sarah Kofman (1988:197) wat die volgende woorde van Nietzsche aan uit sy “Twilight of the Idols” in haar artikel “Baubô: Theological Perversion and Fetishism” aanhaal - dit reflekteer volgens my die onhebbelike hoë standaarde wat Nietzsche nagestreef en daargestel het gesien hoe die geweld betrokke in die orgiastiese(/religieuse) gebeurtenis mens op ‘n baie dun “ligloop” (Tom Gouws) lyntjie plaas:
I know no higher symbolism than this Greek symbolism of the Dionysian festivals. Here the most profound instinct of life, that directed toward the future of life, the eternity of life, is experienced religiously – and the way to life, procreation, as the holy way. It was Christianity, with its ressentiment against life at the bottom of its heart, which first made something unclean of sexuality: it threw filth on the origin, on the presupposition of our life.
The psychology of the orgiastic as an overflowing feeling of life and strength, where even pain still has the effect of a stimulus, gave me the key to the concept of tragic feeling, which had been misunderstood both by Aristotle and, quite especially, by our modern pessimists. Tragedy is so far from proving anything about the pessimism of the Hellenes, in Schopenhauer’s sense, that it may, on the contrary, be considered its decisive repudiation and counter-instance. Saying Yes to life even in its strangest and hardest problems, the will to life rejoicing over its own inexhaustibility even in the very sacrifice of its highest types – that is what I called Dionysian, that is what I guessed to be the bridge to the psychology of the tragic poet. Not in order to be liberated from terror and pity, not in order to purge oneself of a dangerous affect by its vehement discharge – Aristotle understood it that way – but in order to be oneself the eternal joy of becoming, beyond all terror and pity – that joy which included even joy in destroying.
And herewith I again touch that point from which I once went forth: The Birth of Tragedy* was my first revaluation of all values. Herewith I again stand on the soil out of which my intention, my ability grows – I, the last disciple of the philosopher Dionysus – I, the teacher of the eternal recurrence.
Kortom: Alhoewel die dekonstruktiewe gebeurtenis 'n sekere buitensporige logiese gebeurtenis is en dus onvermybaar is, IS dalk uiteindelik dalk inderdaad iets masochisties verbonde aan lewe, aan bestaan: Lewe wil gevoel word, self-weerspreking/self-separasie/self-dekonstruksie wil raakgesien word. Anders voel dit nie meer soos lewe nie, om met u woorde te speel, as ek mag.