Timely Meditations?: Oswald Spengler’s Philosophy of History Reconsidered
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Swer (2018)
6. The Comparative Paradox
The issue here concerns how, or possibly whether, Spengler justifies his claims about the nature of historical truths . I am not concerned here with whether the historical claims that Spengler makes in support of his philosophical model are historically accurate, but rather with the question of whether his account of the way in which we can access historical ‘truth’ is a) coherent and b) com- patible with any of the afore-mentioned interpretations of his philosophical system (pure relativist, positivist and nomological relativist) . The problem that besets both positivist and nomological relativist interpretations concerns Spen- gler’s mode of historical analysis . Spengler advocates the comparative analysis of different historical cultures as the appropriate method of historical analy- sis . 13 Spengler uses this firstly, to establish the impossibility of the comparative analysis of different historical cultures, and secondly, to justify his meta-his- torical model of the cyclical nature of cultural organisms . 14 Regarding the first point, the impossibility of comparative analysis, Spengler is quite explicit: “each of the great Cultures… has arrived at a secret language of world-feeling that is only fully comprehensible by him whose soul belongs to that Culture . We must not deceive ourselves” (Spengler 1926: 178) . 15 And again: We may take… words of Greek and translate them by words of our own like ‘origin,’ ‘matter’ and ‘form,’ but it is mere imitation, a feeble effort to penetrate into a world of feeling in which the finest and deepest elements, in spite of all we can do, remain dumb (Spengler 1926: 179) . 12 Farrenkopf differs from many accounts by grounding Spengler’s claims concerning the ability of his laws of history to predict future developments not in his comparative analysis of cultural structures but in the historical consciousness of Faustian humanity . 13 I do not think that any Spengler commentator would dispute this statement regarding Spengler’s methodology . 14 Again, no Spengler commentator that I have encountered would dispute that these are the two main conclusions of Spengler’s comparative analysis of cultures . Disagreement arises only among those who recognise the incompatibility of the two conclusions and in the means by which they attempt to resolve the paradox . 15 Though, typically, Spengler does not cite him, it is nonetheless likely that he derived this view of the hermeneutical inaccessibility of other forms of life from the work of Dilthey . 150 Prolegomena 17 (2) 2018 In other words, to comprehend the cultural content of a culture one must belong to that culture . One cannot grasp the meaning of its symbols from the outside . Regarding the second point, Spengler continuously introduces compari- sons of different culture-organisms in order to demonstrate the repetition of stages in the life-cycle . For example, we are told that there is a correspond- ence between Classical and Western (Faustian) culture, between “the ‘Trojan War’ and the Crusades, Homer and the Niebelungenlied, through Doric and Gothic, Dionysian movement and Renaissance, Polycletus and Johann Sebas- tian Bach, Athens and Paris, Aristotle and Kant, Alexander and Napoleon, to the world-city and the imperialism common to both Cultures” (Spengler 1926: 27) . Here the comparison of the two cultures is used to identify struc- tural repetitions of events and historical roles at equivalent stages of the two cultures’ life-cycles . In other words, this is the comparative morphology that Spengler claims will yield the common structural features of all cultures and with them the predictive laws of historical development . Spengler’s position appears to be that comparative analysis of different cultures is both impossible and necessary to yield historical laws . The first point is necessary for his argument concerning the relativism of values to a particular culture, the cultural isolation thesis, and the impossibility of linear models of historical change and/or progress . The second point is necessary for Spengler’s trans-historical laws concerning the life-cycles of internal cul- tural development, cyclical nature of cultures, and the prediction of future cultural developments . 16 A proponent of the positivist interpretation might choose to discard the claim concerning the impossibility of cultural analysis, and the attendant relativist consequences, in order to salvage the possibility of trans-cultural historical truths and historical prediction based upon objec- tive analysis of regularities in the patterns of cultural change . However, if one discards that position, there seems to be no reason to deny the possibil- ity of inter-cultural communication and the mutual transmission of cultural content . And once inter-cultural transmission is conceded, there seems no reason to insist on the individuality of cultures, their autochthonous nature, their life-cycle or the necessity for cultural death at the end of the life-cycle . Indeed, there would be so little left of the key features of Spengler’s philoso- phy of history, that one would be hard put to recognise it as such . Such an interpretation would effectively kill most of what is distinctive in Spengler’s philosophy in order to save universal historical laws . The nomological relativist interpretation, on the other hand, faces the problem of explaining how one can establish trans-cultural historical laws 16 Felken also makes this point (1988: 56) . 151 G . MORGAN SWeR: Timely Meditations? if the comparative analysis of different cultures is not possible . If all values are relative to a particular culture, how can one ever ‘step out’ of one’s own culture to such a degree as to be able to access another culture? And if one cannot, then how could one ever formulate historical laws that hold outside one’s own culture? Download 107.33 Kb. Do'stlaringiz bilan baham: |
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