Sankt-Peterburg, St. Petersburg, Russian Federation
In the given article the author undertakes an attempt to make a rigorous definition of mental sedentariness and nomadism, which are considered here as oppositions, with the aid of «home» and «road» images. The author suggests a rigorous and weighted approach to working with the existential choices problems, an absence of which leads either to being disoriented and apathetic towards existential issues or to making premature decisions after interpreting them incorrectly. Working in the selected frames leads to the elimination of the vagueness, however, it becomes more and more visible that even total intensification of sedentariness and nomadism will not provide us with a desired existential condition, which means that the latter must be found somewhere else. Aside from that, when some complexities, related with the assumption that an existence should completely stay in one of the mentioned conditions, arise, the author suggest to eliminate the opposition between sedentariness and nomadism and switch the attention to the domain, where they coincide. Some ontological (unspecified «leap» notion, absence of the original condition) and ethical (distorted ethical ideal from the viewpoint of pure sedentariness and pure nomadism) problems are eventually fixed, and, finally, the author makes the case for the particular variant of solving the problem.
sedentariness, nomadism, image of home, image of road, image of pathway, transit, leap, freedom, mystery, safeness, dissatisfaction, meaninglessness, existential time, harmony.
Актуальность тем оседлости и номадизма в жизни и современной философии.
Утверждение дальнейшего метода
Чтобы установить границу между номадностью и оседлостью при помощи метафор дороги и дома, надо допустить, что душа находится в настоящем времени в одном из двух состояний: она номадна или же оседла. Из противоположности оседлости и номадизма вытекает следствие, что два противоположных состояния должны быть полностью несовместимы, поэтому всякому атрибуту одного состояния должен соответствовать противоположный атрибут во втором. Для нас это значит, что? как только мы выводим, что номад, к примеру, легкомысленный, надо убедиться, что оседлый, будучи ему по необходимости противоположным, задумчивый. Так мы сможем контролировать рассуждение. Кроме этого, обратим внимание на то, что противоположны два экзистенциальных состояния, а это значит, что вместе они должны заключать в себе все конкретное многообразие духовной жизни человека.
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