#sijakovic

Sijakovic, Bogoljub “The Presence of Transendece- Essays on Facing the Other through Holiness, History and Text.” Published 2013 in Los Angeles by Sebastian Press, Western American Diocese of the Serbian Orthodox Church in collaboration with The Institute for Theological Research of the Faculty of Orthodox Theology of the University in Belgrade.

As the title emphasizes, the book deals with "the presence of transcendence", the absence of which is so acutely felt throughout the rest of our world, that often seems disoriented and senseless. In Sijakovic's philosophical-theological conception, history plays a very important role.

As a relatively sceptical person, I often find revealing argumentations in countries of the world, that define history as a part of suffering (in Western Europe history is thought in terms of making -> Historical Achievements), like we can find in the Balkan (14th Chapter: A Critique of Balkanistic Discourse: Constribution to the phenomenology of Balkan "Otherness") . History and the interpretation is a huge and exciting topic, sometimes it is almost forgotten, how long past historical events are still instrumentalized and influencing our live :

"History is the battleground of our existence. It is that dimension of reality that demands our constant attending because it is both an indispensible constituent of our identity and a playground of virtually unlimited possibilities for deciption. Those who are powerful write the narratives that fill our history books. They "explain" to the rest of us all the "whats" and "whys" in history."

With the help of theology and philosophy, it is possible to reconstruct the past instructively. Beside sorting the facts and offering appropriate accounts, we need to know ourselves and our "nature" , to learn how to react and respond adequately, as we have a responsibility on the interpretation, as it can advance to identification. However, the philosophical aspiration to comprehend the "reality" as a whole, is a very ancient idea. Historical science is complex and there is no object of history completely independet from historical knowledge (T. Litt: "The theory of historical knowledge is simultaneously the theory of historical reality, vice versa." Cf. "Geschichtswissenschaften und Geschichtsphilosophie"). Also the concept of history decided what is to be an object of history, which is again determined by the conceptualization of history, especially by the major interpretative concepts, such as "longue durée" (Braudel) ; "episteme" (Foucault) "unsurpassable horizon" (Satre) ; "Paradigm" (Kuhn). There are many other concepts of interpretation of historical "facts" (there is no objective history, it is always about our understanding and explaining), interesting is also the theory of Nietzsche, who uses the perspectivists approach to history in order to stand against both the positivsts ideal of objectivity and the teleological historical constructs of Hegel ("Weltgeist") and Eduard von Hartmann.

Requirements for the Historian are also compared and interlinked with the social power (my recommendation by Popper: "The Open Society"): History of humanity is the history of the political power. And also Foucault connects the narrative of the Historian with the ritual of power, as those terms are congenital for a long time, the history of the mighty is tying people legally to power, the speech of the power that establishes order. "It is the fascination generated by the glory of reknowned people and deeds: The light of law and the radiance of glory are the functional principles of history [Foucault "Security, Territory, Population: Lectures at the College de France, 1977 - 78]. Both law and glory issue forth from power, and power issues forth from war. Also an important role of historical science is the formation of the identity of a given community, so it cannot be "over-valued" (in the sense of national identity).

So what is true and correct? It is very difficult, as historical knowledge is always a self-knowing and in the historical science, the self-understanding of man is manifested:

"The ends that he follows and the image of himself are discerned by man in the mirror of history. That mirror is held for us, as she calls us to memory and remembrance (Burkard Liebsch "Probeleme einer genealogischen Kritik der Erinnerung: Anmerkungen zu Hegel, Nietzsche und Foucault") , by the muse Clio whose mother is the goddess of memory, Mnemosyne. He who memorizes and remembers- he knows himself."

So it is just logical, that Sijakovic is also highlighting: “The Anthropological meaning of self-knowledge: Toward the Apollonian precept "Know Thyself!"

But also other cornerstones of Sijakovics view are presented, like the confrontation of the human-being in any forms of communication and continuing processing aims at truth and authenticity, which will never end in accomplishment. But maybe in a less aggressive world?

Just a little throw-in, because very informative are also Sijakovics speculations of the “Metaphysics of Light” the theories about “The Paradigmatic and Tautegoric Nature of Poetry”