J.J. Bachofen

Warum erzählt Hugo von Hofmannsthal um 1900 Geschichten noch einmal, die die Welt seit über 2500 Jahren kennt? Diese Frage führt ins Herz dieser Untersuchung, die einen neuen Zugriff auf Hofmannsthals Poetologie anhand seiner irritierend archaischen und ästhetisch so beweglichen Mythosvariationen der Jahrhundertwende vorschlägt. Die hier in den Blick genommenen Dramen suchen in einem ersten Schritt den Dialog mit ihren stets hochkarätigen Intertexten (Sophokles, Euripides, Aischylos, Nietzsche, Bachofen, Freud). Darüber hinaus aber generieren Hofmannsthals Stücke in der Friktion von theatralem und skripturalem Raum, Ritualität und Intertextualität zunächst den Aufbau (Figuration), fi nal jedoch den notwendigen Zerfall (Defi guration) der entworfenen Form (s)einer Mythosvariation. Das im Titel aufgenommene Zerstörende Zitieren beschreibt darum zum einen Hofmannsthals ebenso philologische wie poetische Technik im Umgang mit antiken Quellen, kulturphilosophischen Vordenkern und wissenschaftlichen Diskursen. Zum anderen zielt der Begriff auf die spezifi sche Darstellungsbewegung: In seinen Dramen führt Hofmanns-thal anhand des Scheiterns bestimmter repräsentationaler Formen den Einbruch von Präsenz in den Raum der Repräsentation vor. Die Abfolge von textgenerierender Figuration (Repräsentation) und einbrechender Defi guration (Numinoses, Präsenz) evoziert ein iteratives und darin genuin mythisches Erzählen. ANTONIA EDER, Studium der Neueren deutschen Literatur, Philosophie, Politologie und Psychologie an der Sorbonne IV, Paris und FU Berlin, Promotion 2010 mit vorliegender Arbeit an der Universität Tübingen.

LEITURA DO MATRIARCADO DE BACHOFEN

RESUMO: O artigo objetiva mapear na literatura de expressão alemã afortuna crítica dos estudos de Johann JakobBachofen, historiador do âmbito da Jurisprudência e do Direito Romano. Parte do ensaio de Walter Benjamin, detém-se a respeito do grupo “Kosmiker”, à guisa de estudo literário comparativo considera explícitas menções deOswald  de  Andrade em A  Utopia  Antropofágica. Pergunta-se  de  que  maneira  essa fortuna crítica estaria relacionada com pontos discutidos na correspondência epistolar entre  Thomas  Mann  e  Károly  Kerényi concernentes  à “reelaboração do mito”e, finalmente, formula-se  a hipótese de gradual  descaracterização  do  feminino que  se inclina à aura da sacralização materna.

In 1861, Johan Jakob Bachofen wrote Das Muterrecht, a monumental work wherein he listed myths, legends and ethnographies of the Antiquity where he gathered vestiges of an ancient matriarchy that preceded classical patriarchy. This book has been partialy read by Oswald de Andrade in the 1940s, and it was crucial for the resumption of the Anthropophagy of the 1920s, the avant-garde movement that had been disowned when the brazilian writer joined the Brazilian Comunist Party. From his readings of Bachofen, Oswald postulates an “Erratics”, the sciene of the erratic vestiges, which identifies in our modern, all too modern civilization the traces of an archaic background of language and religion whose subsistence always resists against transcendence – patriarchal and messianic - and its avatars - father, God, Being, State, money – to the benefit of an ever-renewing experience of life. Swaying between Bachofen and Oswald, this work puts in ressonance the intelectual courses of these authors and of their fortune, in order to investigate the role of matriarchy in the anthropophagic program. (Text in Portuguese)

Este ensaio tentará mostrar, a partir de alguns pontos da tese A crise da filosofia messiânica de Oswald de Andrade, certas afinidades entre seu método desviante e aquele do filósofo alemão Walter Benjamin. Alguns dos elementos desenvolvidos serão o recurso de ambos ao olhar transhistórico do escritor suíço J. J. Bachofen (em sua obra maior O direito materno), a relação díspar de ambos com a ideia de messianismo, a orientação para o passado de suas filosofias da história e algumas de suas consequências contemporâneas como, por exemplo, a figura síntese da ciborgue como desenvolvida por Donna Haraway.

Hier handelt es sich um den vollständigen TEXT meines Buches "Muttermythos und Herrschaftsmythos -  Zur Dialektik der Aufklärung bei den Kosmikern, Stefan George, Walter Benjamin und in der Frankfurter Schule", das in einer erweiterten und verbesserten Form in  der zweiten Auflage im Jahre 2019 (1. Auflage 2007, 380 S.) als eBook (410 S.), wieder im Verlag Koenigshausen und Neumann (Wuerzburg), erschienen ist.

This article aims to observe Walter Benjamin’s reception and interpretation in Furio Jesi’s work. The task of interpretation is a political matter, a question of deploying texts on the cultural battlefield, in order to create a future that is not trapped in a mythical past. An undercurrent work of interpretation is largely present, but it is hardly ever possible to locate in Jesi’s texts a direct work on Benjamin. In Jesi’s opinion, which means the possibility to give an author his proper legibility. This theme will be analysed in three different works: Kierkegaard, Bachofen and Il testo come versione interlineare del commento.  In the first one, the relationship with the figure of the master will be investigated, as well as the writing mode aimed at setting traps to the reader, to make an active form of reading a need. In the text on Bachofen, Jesi suggests an interpretation work in which Benjamin is located in the Kamp um Creuzer Symbolik. By reading between the lines, he saves Benjamin from the danger of becoming a weapon in enemies’ hands. The last short text concerns Benjamin’s interpretation strategy, that Jesi applies to Benjamin himself. This theoretical movement helps to clarify the way in which the essay becomes the privileged form for the interpretation. The essay becomes even the holy text, and the text from which the essay has started is now the comment between the lines.


Lo scopo di questo articolo è quello di osservare la ricezione e l’interpretazione di Walter Benjamin nelle opere di Furio Jesi. In esse non è quasi mai rintracciabile un lavoro diretto sull’autore, bensì un’opera d’interpretazione sottotraccia. Per Jesi questo significa consegnare ad un autore la propria leggibilità. I testi che vengono analizzati e nei quali viene osservato questo tema sono tre: Kierkegaard, Bachofen e Il testo come versione interlineare del commento. Nel primo viene indagato il rapporto con la figura del maestro ed il modello di scrittura volto a tendere trappole al proprio lettore, in modo da rendere necessaria una lettura attiva. Nel testo su Bachofen Jesi propone un’opera interpretativa che pone Benjamin all’interno del Kampf um Creuzer Symbolik e, tramite la lettura tra le righe, lo “salva” dall’appropriazione da parte del nemico. L’ultimo breve testo si occupa, infine, di chiarire la strategia interpretativa messa in pratica da Benjamin applicandola a Benjamin stesso. Si chiarisce così come il saggio divenga forma privilegiata per l’interpretazione di altri testi e persino testo sacro, il cui testo di partenza funga da commento tra le righe. Il compito di interpretare è una chiamata politica a schierare i testi sul campo di battaglia culturale, per la creazione di un futuro non intrappolato da un passato mitico.

Negli anni in cui Benjamin lavora a questo saggio, era in pieno sviluppo la "Bachofen-Renaissance", ossia la riscoperta, talvolta un po' interessata e ideologica, dell'opera dello studioso svizzero. In realtà la biografia culturale di Bachofen è per Benjamin l'occasione "per dire le cose che ci stanno più a cuore" e per tracciare le linee del proprio autoritratto intellettuale.Bachofen è, come Goethe, come Benjamin, un "viaggiatore solitario", che percorre sentieri fuori mano in nome di un "superiore dilettantismo".

Versão inicial do primeiro capítulo do livro "O direito materno" (também conhecido pela fortuna crítica como "O matriarcado") de J. J. Bachofen, direto do original em alemão para o português brasileiro. O projeto é traduzir todo o livro e para isso eu achei prudente expôr o primeiro capítulo, em que são apresentadas muitas das ideias principais do livro, para ouvir críticas e comentários dos colegas sobre os termos em português (levando em conta debates posteriores de diversas disciplinas como Estudos Clássicos, Estudos de Gênero, Antropologia, Teoria Literária, etc), o estilo grandiloquente do autor e a grandes diferenças do alemão do meio do século XIX para o português contemporâneo.

Conventionally, images are interpreted through an iconographical analysis and, if possible, related to surviving texts explaining the significance of a motif. Incomplete or altered versions of the same motif are often conceived as being defective. This is especially true for images on Roman lamps, which in general are rarely credited with much meaning. As an alternative, I argue that lamp makers intentionally produced derivative series with only fragments of the modelʼs more complete scenes. Discussing a stock of lamps with the depiction of a butcher and other motifs, I demonstrate how such fragmented images remained open to a larger variety of interpretations and therefore could be fittingly used in many different contexts. It is the context of its use that is primordial for the reception and understanding of the image rather than some distant iconographical antecedent. Borrowing from the concept of "framing" in linguistics and communication theory, such context can be described as "frames", which besides iconography are of major importance for determining the meaning of images.

It is argued that Western general consciousness, in parallel with an ongoing cultural dissolution, risks moving in a “matriarchal” direction. The phenomenon represents an inroad of matriarchal consciousness into patriarchal culture, with forbidding consequences, namely the formation of a neurotic culture at a lower level of consciousness. This is unacceptable in the face of the advanced challenges of the future. The distinctive character of a culture, in terms of its cultural and psychological advancement, is a very precious thing that can give the individual the right soil to grow in, while it will suit his inborn constitution. The painful questions of race and ethnicity can no longer be sidestepped. Historically, delirious racial elitism has been counterpoised by an equally unfounded homologous view of humanity. Guided by the latest findings in human genetics, it is high time to arrive at a balanced view of ethnic diversity.

Keywords: race, matriarchal, patriarchal, heroic, psychic gradient, ethnic unconscious, symbiosis.

Hofmannsthals Florilegien führen die Lesefrüchte, die er zu Johann Jakob Bachofen verzeichnet, verhältnismäßig spät auf. Erst 1916 verweist ein Eintrag in Ad me ipsum auf «Bachofen» und liefert einen seitengenauen Nachweis «S. 344» aus dem für Hofmannsthal unverzichtbaren «gewaltigen Mythenwerk» Das Mutterrecht. Hofmannsthals spät einsetzende Dokumentation korrespondiert zeitlich seiner Rezeption Bachofens allerdings nicht. Wie einerseits noch später entstandene Notizen Hofmannsthals, andererseits aber vor allem sein Werk selbst zeigen, muss er Bachofen schon sehr viel früher gelesen haben. Die folgenden Ausführungen werden daher in einem ersten Schritt die Rezeptionsspuren rekapitulieren, die ein intensives Studium der Schriften ...

Verschiedene Rezensionen/Besprechungen des Buches von G. Doerr: Muttermythos und Herrschaftsmythos -- Zur Dialektik der Aufklärung um die Jahrhundertwende bei den Kosmikern, Stefan George und in der Frankfurter Schule. Würzburg: Koenigshausen & Neumann 2007. -- 2. Auflage als eBook wieder bei Koenigshausen & Neumann. Wuerzburg, Februar 2019. 410 S.

The theme of matriarchy and the mother's rights such as that of the forms of social organization based on women is present in the contemporary debate, especially in reference to the proposed alternative models of practicable communities.
Resume critically today the thought of Bachofen, which is, if not the starting point, certainly the key moment in the emergency of the issue of matriarchy in the Western cultural debate, means trying to understand the many implications for contemporaneity, with regard to ideological and political curvatures, that the theme evokes in different ways.
In this perspective, the aim of the essay is, firstly, to recover the concepts of law and the State in the problematic nature of the original Bachofen’s formulation. Secondly, to reflect on the relationship between the hypothesis of Bachofen and the wider tradition of utopian thinking to the extent that the idea of a society ruled by women constitutes a form of unprecedented State or too remote for the Western tradition, that opens the reflection toward the history, the meaning and function of utopias.

The paper is an attempt to analyze Schulz’s fiction in terms of Johann Jakob Bachofen’s idea of matriarchy. Particular emphasis has been put on “August,” the opening story of "Cinnamon Shops". In “August,” which begins his “spiritual autobiography,” Schulz created a world whose center is constituted by three women, portrayed as if they had been
archaic deities. By the same token, the beginning of Schulz’s private mythology seems parallel to the archaic core of the socio-religious order of Europe, i.e. matriarchy.

Kurzbesprechung von Prof. Dr. Rainer Kolk, Bonn. In: GERMANISTIK – Internationales Referatorgan mit bibliographischen Hinweisen, Band 48 (2007) Heft 3-4, S. 885.:
Im Durchgang durch Philosophie-, Literatur- und Religionsgeschichte seit der 2. Hälfte des 19. Jh. rekonstruiert der Band die Evokation der mythischen Konzeption eines universalen Mutterrechts zunächst in der Münchner Kosmik (Schuler, Klages, Wolfskehl u. Derleth), bei Stefan George und seinem Kreis sowie schließlich bei Walter Benjamin und in Adorno/Horkheimers Dialektik der Aufklärung (hier insbes. im Odyssee-Kap.); als Vorläufer werden Bachofen und Nietzsche einbezogen (die Antike-Rezeption und bes. die Gegenüberstellung dionysisch/apollinisch stehen hier im Zentrum). Die Entwürfe der Kosmiker, denen es um die Wiedererweckung archaischer Vorzeit zu tun ist und der instrumentalisierende Zugriff Georges, der die Überwindung des weiblichen Prinzips als Prämisse der ‘geistigen Zeugung’ eines charismatisch geführten Männerbundes sieht, werden mit Stefan Breuer als fundamentalistische Religionsstiftungen verstanden. In der ‘Frankfurter Schule’ werden strukturell analoge Formen der Mythenrezeption ermittelt: Versuche der Integration mythischer Elemente in eine grundsätzlich an der Idee der Aufklärung orientierten Kulturphilosophie.

L'interculturalità si iscrive in un orizzonte geografico disegnato, solcato, marcato da confini. Essa è per molti versi attraversamento di confini: nazionali, naturali, culturali, interiori. Esiste tutta una gerarchia di confini con cui abbiamo strutturato la geografia del mondo. Una gerarchia costruita con categorie principalmente giuridiche. La storia del diritto può offrire in questo senso utili strumenti per meglio comprendere il nostro modo di affrontare l'interculturalità in un mondo segnato da confini.

Journées d’études « Féminismes, natures, dominations »

Katia Genel (CHSPM, Paris I Panthéon-Sorbonne)
Lucie Wezel (IREPH, Paris Nanterre)
Jean-Baptiste Vuillerod (Sophiapol, Paris Nanterre)

L’enjeu de ces deux journées est de problématiser et d’articuler de différentes manières le féminisme, la nature et la domination. On sait que l’une des grandes avancées du féminisme dit « poststructuraliste » ou « postmoderne » a été de montrer le lien entre la naturalisation de la féminité et les systèmes de domination. Attribuer une « nature » aux femmes, c’est figer les rôles et les fonctions, c’est cloisonner et subordonner, empêchant ainsi de nouvelles formes de subjectivations féminines de voir le jour dans nos sociétés phallocratiques. Pour autant, il existe d’autres manières de lier la nature et la domination dans une perspective féministe. D’une part, le féminisme matérialiste a montré comment la domination capitaliste avait exigé une appropriation violente d’une certaine naturalité sexuée et reproductrice des corps féminins, contraignant la sexualité des femmes et leur assignant pour tâche la reproduction générationnelle de la force de travail. D’autre part, des mouvements comme l’écoféminisme ont fait le choix d’un renversement du stigmate et ont revalorisé la nature des femmes à des fins militantes. Ce sont ces différentes articulations que nous voudrions explorer.
L’hypothèse qui guidera ces journées d’études est celle exprimée par Adorno et Horkheimer dans la Dialectique de la raison : la raison, qui se voulait l’instrument privilégiée de l’émancipation des hommes, s’est non seulement retournée en instrument de domination de la nature, et notamment de leur propre naturalité, mais a aussi naturalisé cette domination en la parant d’un voile idéologique qui la rend nécessaire, désirable ou invisible. Nous souhaiterions élargir cette réflexion sur la domination de la nature aux questions féministes, ce que d’ailleurs la Théorie critique de l’École de Francfort avait esquissé en interrogeant dès ses débuts la question du matriarcat. Il s’agira également de voir comment d’autres traditions de pensée critique, prise au sens large, peuvent contribuer à approfondir cette problématique francfortoise.
Trois approches complémentaires seront explorées : 1° une approche théorique, qui montre comment certaines théories féministes actuelles investissent les catégories de nature et de domination (féminisme matérialiste, écoféminisme...) ; 2° une approche dialogique, qui propose une confrontation du féminisme et de certains courants de la pensée critique contemporaine (relectures féministes de la Théorie critique, d’Arendt, de Foucault...) ; 3° une approche généalogique, qui remonte à la manière dont certains auteurs du passé ont pu lier la question des femmes, de la nature et de la domination de sorte à inspirer encore aujourd’hui les différents courants du féminisme (Hegel, Engels, Bachofen...).

Para deglutir Foucault com dendê e mandioca Oneirois de Michel nos delírios tropicais

Especulacão fabulativa contra colonialidade impura, e antropofagia matriarcal

Eis Foucault! pobre pelado puto, se vê nu em pêlo, em meio às Icamiabas 1 , depilado(barbé) até nas bolas do saco(bourse du boulettes). Danado viado(damné pédé) obrigado dá no couro, com as Icamiabas toda. Fazê o quê? Gostar, não gosta não! Aguarda e aguarda 2 chegar amazona explicadora daquela situação, que lhe contasse o que se passa. O desvalido se vê sem conhecimento epistêmico prévio canibal e/ou antropófago. Desencontrado não sei quando meio Mata Virgem Amazônica, como veio ao mundo, bebendo a yãkõana das Icamiabas, e fazendo uns lho claro que não se via homem entre. Uma miuçalha(mioche) arteira que só! Era um rascoeira tábido garanhão do haras do mulherio bravio.