Ιερός τρόμος

by Terry Eagleton, Δέσποινα Λαμπαδά (Translator), Δημήτρης Φιλιππουπολίτης (Translator)

Το βιβλίο αυτό δεν προορίζεται να προστεθεί στη σειρά των πολιτικών αναλύσεων περί τρομοκρατίας, που ακολούθησαν την 11η Σεπτεμβρίου 2001. Ο Terry Eagleton αναλύει τη διαχρονική εξέλιξη της έννοιας του τρόμου μέσα από αναφορές σε πολιτικές, φιλοσοφικές, λογοτεχνικές και θεολογικές πηγές. Η μελέτη του εκτείνεται από τη διονυσιακή λατρεία μέχρι τις σαιξπηρικές τραγωδίες και από τις πολιτικές απόψεις του Νταντόν και του Χέγκελ μέχρι τον Φρόυντ και τον Λακάν. Πρόκειται δηλαδή για μια "φιλοσοφία του τρόμου" όπου απαντώνται ερωτήματα γύρω από τις έννοιες του Θεού, της ελευθερίας, του έθνους, του Καλού, του Κακού και του ασυνειδήτου, ενώ συναρμολογείται μια "γενεαλογία" του φαινομένου στο πέρασμα του χρόνου. Μέσα σε έξι σύντομα και περιεκτικά κεφάλαια, ο Terry Eagleton ξαναδιαβάζει τον "Φάουστ" και τον "Βασιλιά Λήρ", προκαλώντας και εμπλουτίζοντας τη συμβατική αριστερή σκέψη με ένα είδος "μεταφυσικής της τρομοκρατίας": Ποιος ήταν ο ρόλος του τρόμου στην ανθρώπινη ιστορία; Τι είναι το "ιερό"; Σε τι χρησιμεύει η "θυσία" και τα εξιλαστήρια θύματα; Τέλος, είναι η τρομοκρατία "πολιτική";

Ο "Ιερός τρόμος" απευθύνεται στο ευρύ κοινό (όπως, λόγου χάρη, τα δοκίμια του Ουμπέρτο Έκο) όσο και στους αναγνώστες του Ντερριντά και του Λακάν: το δοκίμιο που κρατάτε στα χέρια σας φωτίζει ένα ιστορικό, θρησκευτικό και πολιτιστικό φαινόμενο που αποτελεί αιχμή της διεθνούς πολιτικής σήμερα.

Genres: Philosophy, Politics, Nonfiction, Religion, Theory, Sociology, Psychology

223 pages, Paperback

First published January 1, 2005

About the author

Widely regarded as England's most influential living literary critic & theorist, Dr. Terry Eagleton currently serves as Distinguished Professor of English Literature at the University of Lancaster and as Visiting Professor at the National University of Ireland, Galway. He was Thomas Warton Prof. of English Literature at the University of Oxford ('92-01) & John Edward Taylor Professor of English Literature at the University of Manchester 'til '08. He returned to the University of Notre Dame in the Autumn '09 semester as Distinguished Visitor in the English Department.

He's written over 40 books, including Literary Theory: An Introduction ('83); The Ideology of the Aesthetic ('90) & The Illusions of Postmodernism ('96).
He delivered Yale's '08 Terry Lectures and gave a Gifford Lecture in 3/10, titled The God Debate.

Reviews

[Caterina · Rating 4 out of 5]

The first part about the orgiastic cult of Dionysus and the intense analysis of The Bacchae is more interesting and more accessible. The experience of the bacchanalian terror in confrontation with the state terror can be interpreted, according to Eagleton, with modern-day equivalents. Much like Dionysus who orders the death of Pentheus (by shredding him into pieces), the terrorist feels, for his own reasons, deeply insulted. I totally agree with the author's final assumption that terrorism will be defeated only when justice has prevailed.

Numerous references to novels, poems and essays (the author is after all a literary theorist) that can help the reader approach the matter in question and several witty moments:
"There are none so ignorant of geography as those with their military bases in every quarter of the planet. It is possible to have satellites which survey every square inch of the globe while producing schoolchildren who think that Malawi is a Disney character".

[merve · Rating 4 out of 5]

more like 3.5

[M. I · Rating 4 out of 5]

ظهرت كلمة "ارهابي " في سياق مصطلحات ثورية فرنسية ، فأن تدعى إرهابياً ،يعني انك متهم بأن دماغك قد غُسل وأن تتبنى بالمقابل مذهباً مفخماً مستوحى من فعل القتل الصرف ، فإرهابهم إذن ليس الا وسيلة تساعدهم في تنفيذ رؤاهم السياسية ، فالإرهاب يبدأ كفكرة دينية .
إن ديونيسوس شخصية يوتوبية ومتقلبة ، حيث يبرهن هذا الإله على انه ناقص بنحو كارثي ، يصف ديونيسوس نفسه الأكثر إرعاباً والأشد لطفاً للبشرية . اذا كان ديونيسوس نموذجاً للارهارب المقدس في العالم الوثني القديم ، فإن النموذج الرئيسي له في القرون الوسطى هو "الله" ، فالله كما يراه الفكر اليهودي المسيحي نار ملتهبة من المريع النظر اليها ، فحبه الذي هو عديم الشفقة لا يعرف حدوداً وعو غير مشروط على نحو مرعب . أما بالنسبة للذين لا يستطيعون تقبله ، فإن حبه المقدس يلوح كنار دمار غاضبة ، تعرف عادة باسم نار الجحيم ، فالله قوة مدمرة صادمة ، لا تطاق ولكن على نحو عذب ، يحطم اتباعه من البشر ويعيد صناعتهم من خلال تقديم شيء ما لهم من حبه اللامشروط المخيف .
لقد كان القديس أوغسطين على الارجح هو الفيلسوف الاول الذي نظر الى النفس كنوع من الهاوية او اللانهاية . فقد رآها سامية في اعماقها التي لا تسبر ، لذا فإن مصدر الارهاب الحقيقي في قلب الواقع هو النفس الانسانية ، التي هي بالنسبة لأوغسطين نوع من العدم . يبدو السامي ، مثله مثل التراجيدي او الديونيسوسي محاولة للتفكير بسلسلة من المتناقضات على غرار النصر والفشل ، النظام والفوضى ، تأكيد الذات والتضحية بالذات . تتجلى في الظاهرة تقود الى سوء الحكم والاستبداد .
تعتبر الحرية اكثر الظواهر سمواً في العصر الحديث فهي كمثل الإله ديونيسوس ، جمال وإرهاب في آن ، لا بد من تقليص الحرية المطلقة عملياً الى حدود محددة. فإن للحرية حدوداً داخلية وحدوداً خارجية ايضاً يحيث تُقيد حرية المرء من الداخل بحقوق اولئك الذين يمكن تحقيق حريته من خلالهم وحدهم ينبغي اذن ان تحافظ حريتي على حرية الاخرين ، وان تحافظ عليها بطريقة تجعلها مكونة لحريتي ولا يمكن ان تتخلص الحرية من شخصيتها الارهابية الا بهذه الطريقة .
الموت بواسطة التفجير الانتحاري ، فكرة خادعة عن الجنة لتسهيل مرورك ، المفجر الانتحاري عينه مصوبة بقوة على مكافأته الابدية فهو أشبه بالشهيد المزيف . فحين يكون قادراً على محو نفسه من الوجود بمحض إرادته يكون كالله في الحقيقة . وهذه محاكاة لله وموت له في آن ، وبما أنه كخالق قام الان باغتصاب امتيازه الإلهي ، فالانتحار هو موت الله والمستعد لقتل نفسه يغدو إلهاً ، ويمتلك القديسون والمذنبون أخلاقاً مشتركة اكثر من شراكتهم مع أخلاق الطبقات الوسطى . يكون الشهيد مستعداً للمراهنة بحياته لتحقيق ذلك، يكون المفجر الانتحاري مستعداً للمراهنة على حياتك من اجل الغاية ذاتها .
اذا اعتبر كبش الفداء بريئاً مذنباً فلأنه يكشف عن العنف الذي سُلّط عليه نتيجة وضع بنيوي وليس بسبب جريمة اقترفها ، وهو لا يلام ذاتياً ولكنه يلوث موضوعياً . وكبش الفداء مذنب ايضاً لأنه رمز للمحرومين ، يحمل عبء ذلك الوضع المنحرف ولكنه بما انه بريء ايضاً ، فهو لا يستفيد من الحفاظ على ذلك الوضع ويمتلك جميع الحوافز لإلغائه ، وتظهر حالة البراءة المذنبة حين يكون المرء ضحية ووسيطاً في آن ، إنه يتخلص من نفسه من خلال ذهابه الى القوة وعملية ذهابه الى القوة هي التي تسمى بالتضحية .

[Ahmed Salah · Rating 4 out of 5]

من أعمق الكتب اللى قريتها

[Mohammed noor · Rating 2 out of 5]

الشرح بأول تعليق

[~ · Rating 3 out of 5]

On the topics of terror and terrorism, this book is pretty much useless. As another review pointed out (in Arabic), the topic isn’t seriously broached until two-thirds through. I understand the author is an acclaimed literary critic, and although I haven’t read his other works yet this one is also quite superficial as a work of philosophical or culturally-minded speculation. The opening of the book presents some rather banal ideas about terrorism (e.g. states and terrorists are mutually constituted) through the lens of Nietzsche’s dichotomy between the Dionysian and Apollonian. But Eagleton’s use of these terms seems poorly motivated and anachronistic (for a more serious treatment, see Joshua Foa Dienstag’s work on Nietzsche’s Dionysian pessimism). He proceeds to rattle off a list of concepts from Freudian and Lacanian psychoanalysis without bothering to explain their relevance or to even use them properly. For instance, he consistently takes Lacan’s ‘jouissance’ to mean nothing more than excessive pleasure, but the whole point of the term is that it refers to pleasure so excessive that one comes to take pleasure in one’s own pain. The idea that some terrorists might behave in puzzling ways because they are deriving some unconscious pleasure from actions that bring pain to themselves (in addition to others) could plausibly make for an interesting analysis, but Eagleton is more interested in window-dressing fairly straightforward ideas in clever language than engaging in serious thought. With his bouncing among philosophical, literary, and cinematic allusions it seems like he’s trying hard to replicate Zizek’s style (and for that reason he seems to inadvertently touch upon the essence of jouissance during a segue on Burke’s notion of the sublime). He does briefly explore Conrad’s ‘The Secret Agent,’ which is certainly relevant, but this is situated amid a thousand tangents. D.H. Lawrence is great and all but not relevant to any exploration of terror; and nobody, absolutely nobody, is reading Richardson’s ‘Clarissa.’ On his Wikipedia page, Eagleton is pegged by a critic as one of those fashionable writers who rails against capitalism at every chance while taking advantage of it by churning out works of pop-philosophy. Guilty as charged; this book is the philosophical equivalent of junk food.

But hey, I like junk food. Three stars.

[Yassir Morsi · Rating 4 out of 5]

One way to describe this book is that Terry Eagleton, in Holy Terror, explores the complexities and relationship of pleasure and terror. The book's opening chapter, "Invitation to an Orgy," sets the stage, discussing the intricacies of pleasure beyond mere physical gratification and weaving theological musings with human desires. I found Eagleton's analysis insightful; inviting readers to think through the moral obligations tied to pleasure. It's quite a question. I know religious traditions often do this, but it was interesting reading it through a "secular/critical thinking" (if I can call it that) lens

The chapter "States of Sublimity" offers a literary, philosophical, and psychoanalytic perspective, delving into the relationship between pleasure, guilt, and desire. Here, Eagleton intertwines economic, societal, and literary analyses, making the chapter a standout for its depth and erudition but somewhat hard to read for those not accustomed to reading theory.

The theme of freedom and its complexities is explored in the next chapter, where Eagleton dissects the paradoxes inherent in modern civilization's pursuit of liberty. His discussion on terrorism and its postmodern characteristics is fascinating, offering a fresh perspective on the regular and contemporary political dynamics around terrorism, which is all about condemnation.

Perhaps my favourite chapter, "Scapegoats" examines the ritualistic and symbolic facets of scapegoating, revealing the deep-seated social mechanisms of violence and redemption. This chapter is particularly impactful for its exploration of collective guilt and the transformative power of the scapegoat figure.

Overall, "Holy Terror" is a stimulating read but quite dense with philosophical insight and literary understanding. I read it because I wanted to understand a different perspective on why terrorism happens rather than the usual stuff. As a result, I think Eagleton's ability to weave complex ideas into a coherent narrative makes his book important for those interested in understanding the darker aspects of human nature and society.

[Theodoros Vassiliadis · Rating 4 out of 5]

Book in total stands as an in depth analysis of the human animal as a system and his labors when self- realized.
Eagleton tries to popularize and contemplate on the ego's vacuity and to address exegesis on how man and his by-product ' state' was established.
He draws examples by something rather familiar to him , namely ancient tragedy -Euripides the analyst to be exact- in order to capture the term 'border' in human attitude.
He reassures G.Greene's dictum that one feels lost in a territory without a map at any land he is found upon his birth.
Main subjects driving him are his difference to others so that he acclaims his identity and that he always has the need (urgent) of an accreditor whether this is called God, the state , his master.
He acknowledges himself as being within an endless vortex called passion alias his will/power figure ,and he can discern that the process is never ending while it is meaningless in the majority of occasions.
ΤΕ uses poetic rationale and is furthermore equipped with the essence of psychological study to penetrate to the human core , so he knows his subject of discourse pretty well and thus offers ample justification over society's norm and plurality of deviations.
He reaches to the outmost of man's reasoning and does explain reactions and protests otherwise obscure ( acts that do not come to appearance in first sight , thus poorly delineated) and translates attitudes as a genuine iconoclast.
The traits being used provide clarity and assure that he is a master in his field (literary criticism/ ideas assessor ) and that he easily commensurate the size of a George Steiner.

[Ahmed Haamed · Rating 5 out of 5]

يتحدث الكاتب عن أن فكرة الإرهاب ليست فكرة حديثة ولكنها تعود إلى ما قبل العالم الحديث. حيث يربط الكاتب بين كل ما هو مقدس وبين نشوء الفكر الإرهابي.
والكتاب تأمل مثير و جذري في إحدى اهم قضايا عصرنا الخطيرة.

[Baruch Spinoza · Rating 4 out of 5]

كتاب جيد ترجمته رائعة الا انه ليس بالعميق كما تمنيته

[Jay Rothermel · Rating 5 out of 5]

A brief, sharply drawn meditation on terror, terrorism, liberalism, martyrdom, and sublimity. And the backwardness of George W. Bush, quaint sixteen years later.

[Thef*cking12 · Rating 1 out of 5]

It’s all to religious and God based and the language is hardly understandable as the sentences mostly are vague and irrelevant.

[Linda · Rating 3 out of 5]

Fascinating and thought-provoking.

[Derek · Rating 4 out of 5]

Maybe not one of Eagleton’s best books but it’s certainly a useful subject to investigate. And Eagleton doesn’t really write bad books.

[pepe abola · Rating 4 out of 5]

i like to think of terry eagleton as the intellectual version of peter's dad from family guy. that said, this was an awesome read that made me want more theory criticism immediately (i might even read his new annotated version of the new testament with footnotes and analysis on how jesus was a revolutionary). fully engrossing and extremely interesting, moving fluidly between his own opinion, the thoughts of other philosophers, and analysis of literature, all as a means of expanding our understanding of his arguments. he also has some great insights into the ridiculous islamophobia in the states and its even more ridiculous hypocrises. my favorite thing about eagleton is he is funny. and most people don't get that. he gets to make points like, ""there are those in the west who imagine that islamic fundamentalists maim or murder as they do because they are envious of western freedoms. this was always an absurd argument, since fundamentalists envy such freedoms about as much as they long to hang out in amsterdam cafes smoking dope and reading simone beauvoir."

[Dachaublues · Rating 3 out of 5]

He is more accessible than many philosophers and his commentary of the force of Bacchanalian terror vs state terror is amazing. However, the sections about phanatos (death drive) are convoluted and detract from the overall wonder of the rest of the book

[Mustafa Soliman · Rating 2 out of 5]

كما يقول الكاتب فإن الارهاب والدولة الديمقراطية كانوا توأمين منذ الولادة فقد طهرت الكلمة ابان الثورة الفرنسية

[ɑƨħŵɑɡ ♥Team Magnus Damora FOREVER♥]

الكتاب فلسفي جداً بشكل غير مفهوم بالنسبة لي .. ربما أعود له في وقت لاحق