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ISSN 1409-6900 | UDK 82+7     Blesok no. 31 | volume VI | March-April, 2003



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                     Peer-reviewed journal
Blesok no. 31March-April, 2003
Essays

Virtuosity of Truth

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p. 1
Jordančo Sekulovski

     “When I listen to a beautiful melody played on piano and I experience that eternity exists for me only, should I believe that this is really so? Which myth should I believe in, the one about Jesus, Mohamed, Buddha, Jehovah, or the one about Arnold Schwarzenegger, Sai Baba or the super heroes of Marvel Comics? Maybe I should believe the statement: “Jesus was black”, or the claim that “man” comes from another planet?
     I can assume myself, for example, that the believer, the man, actually sees God as the man with the ideal falus, that is, the man without a falus, or the ideal man? Or that the woman believer sees in God a confirmation on the ideal nature of the being that has no falus, or the ideal woman?”[1]
     What in all this can I believe? Should I search for truth in my assumptions or in the claims of others?
     Let me assume that: “I believe in everything and I believe to everybody!”[2] But, why would I do that? Is it possible? Do I care about truth? I am not against anybody, I believe all of them, and why should I not believe everybody, why should some be right, and some wrong? Should I believe that some are right and that the right to truth is given by some higher instances? And there are many higher instances, man invents them, oh, I’m sorry, he finds them everywhere. Still, the best of all us that the higher instance that everybody stands for gives them the exclusive right to reach for truth and make it accessible to everybody who might not be interested in what they have to say.
     Is it maybe that by chance some have superior nature and they are predestined to understand truth, and the others are inferior in their nature and live in misconception? What are the myths of superiority and inferiority, or predestination, fatalism, imperatives, principles, substances, essences or some selected with respect to others who are forgotten or neglected? How come some are right and the rest are not? Who should I trust and according to which system of reference should I show/prove that it is the one, selected discourse that expresses truth, and all other are false stories?
     As a matter of fact, we all tell a story in which we try to describe ourselves, to find our place in the endless space

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1. Here we speak of relativizing discourses when they are thought through other perspectives, as in this case via some gender or postcolonial critique of religion or via some sub-cultural critique.
2. Let me explain, here I do not talk about believing in legitimacy and justification of the postulates and programs inside discourses that produce certain practices of living and behavior, as well as the political effects of violence. Nor that the discourses should a priori be considered legitimate and justified as long as the opposite is proven. I speak about the fact that there is no reference point or criterion of evaluation, except, as I will try to show in this text, in a “pragmatic: frame of considering the social habitus where the violence is the only criterion of whether something is plausible or not as a discourse of a certain social practice.






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