Na tragu postmoderne i/ili istine?
François Jacob u predgovoru svoje knjige Logika živog kaže sledeće : “Ništa nije opasnije nego sigurnost da si u pravu. Ništa nije potencijalno tako razorno kao opsesija istinom koja se smatra apsolutnom. Svi zločini u istoriji bili su rezultat jedne ili druge vrste fanatizma. Svi istorijski pokolji činjeni su u ime istinite religije, legitimnog nacionalizma, pravedne politike ili ispravne ideologije ukratko – u ime borbe protiv nečije druge istine.” Čini se da ove reči na najbolji način oslikavaju duh postmodernog vremena. Vreme koje se označava kao borba protiv apsolutne istine.
Jean-Paul Sartre se jednom prilikom požalio da je termin egzistencijalizam dobio toliko široku upotrebu da je na kraju izgubio svoje značenje. Ovo isto može da se kaže danas za postmodernizam. Termin “postmoderna” prvi put se pojavljuje 1930. godine u radovima Frederico de Onis-a, a koristi ga da označi novi pravac u arhitekturi koji je nastao kao reakcija na modernu. Tek od 1970. godine termin dobija širu upotrebu kako bi opisao različite kulturološke fenomene. Većina teoretičara se slaže u jednom, da je gotovo nemoguće dati iscrpnu i sveobuhvatnu definiciju postmodernizma. Na kraju krajeva postmodernizam ne može biti zahvaćen definicijom jer on odbacuje definiciju. Ipak, na ovom mestu će nam pomoći promišljanje savremenog rimokatoličkog teologa Hans Küng-a i njegova percepcija postmodernizma. Pozamljujući misao od Thomas S. Kuhn-a, Küng naziva postmodernu tranzicionom fazom promenom paradigme, koja se odnosi na širi društveni kontekst. Ova paradigma se odnosi na društvenu konstrukciju realnosti; to je sistem verovanja koji preovladava u današnjem društvu. Kuhn smatra da kada se paradigma promeni sa njom se menja i svet. Dakle, ovo je promena koja vodi do novog načina mišljenja – novog pogleda na svet. Zato se postmodernizam može smatrati alternativnim načinom davanja smisla svetu. Küng insistira na tome da termin ne treba smatrati magičnom rečju koja objašnjava sve, niti polemičkom krilaticom, nego je radije heurističan termin.
Uprkos poteškoćama oko definisanja samog termina, postmodernizam se može smatrati svesnom i promišljenom reakcijom protiv totalizacije prosvetiteljstva. Postmodernizam naglašava odbacivanje zapadne racionalnosti koja je produkt moderne. Zato se može reći da termin postmodernizam podrazumeva da je moderna - šta god ona bila – prošla. Neki teoretičari preferiraju termin kasni modernizam (late modernism) jer kako smatraju, to je samo logični završetak jedne epohe.
Ihab Hassan teoretičar postmodernizma
sa Princeton univerziteta sažima nekoliko suprotnosti i razlika između moderne
i postmoderne.
Modernizam: Svrha, Projekat, Hijerarhija, Usmerenost, Selekcija. Postmodernizam: Igra, Slučaj, Anarhija, Raspršenost, Kombinacija
Nadalje, postmodernizam naglašava da postoji više značenja i interpretacija stvarnosti. Čuvena postmodernistička krilatica glasi: ne postoji apsolutna istina, nego samo različite interpretacije istine. Na moralnost se gleda kao na socijalnu uslovljenost i kao takva ona je relativna. Dakle, postmoderno vreme je vreme potpune relativizacije i obezvređivanje svake apsolutne duhovne vrednosti. To znači da niko nije u pravu, niko nije u krivu i nema apsolutne istine, a samim tim nema ni smisla.
Postmoderni teoretičari poput čuvenog Pariskog trija Jacques Derrida, Michael Foucault i Jean-François Lyotard su tvrdili da je jezik potpuno proizvoljan i neuhvatljiv, te da kao takav, ne odražava sveobuhvatne lingvističke zakone. Ova usmerenost ka jeziku poznata je kao dekonstrukcija – kritička metoda koja smatra da su namere autora teksta nevažne za tumačenje teksta, te da ne postoji čvrsto značenje teksta (tzv. “smrt autora” – tendencija da se minimalizuje autoritet autora). Dakle, dekonstrukcija je sredstvo analize koje pokušava da razbije konstrukcije u tekstu. Stoga, dekonstrukcija pokušava da demistifikuje, ili da se poslužim Bultmann-ovim terminom, demitologizuje tekst iznošenjem njegove skrivene metafizičke strukture (tzv. hermeneutika sumnje). Iz ovoga proizilazi da je tekst uvek uslovljen jezikom (kontekstan) i nije nositelj apsolutne istine, jer je, kao takav relativan. Svi ovi aspekti se odnose i na biblijsku hermeneutiku, u smislu negiranja da postoji značenje biblijskog teksta, bilo da je ono nametnuto od crkve ili akademske zajednice. Postmodernizam se odnosi sa velikom sumnjom prema biblijskoj hermeneutici i pobija tradiconalno razumevanje svetopisamskih tekstova. Međutim, smatram da hrišćanska teologije nebi smela a priori da odbaci dekonstrukciju, jer upravo dekonstrukcija izaziva i poziva teologiju da odbaci svoju intelektualnu koncepciju Boga, zatvoreni sistem koji je oblikovan kulturnim, istorijskim, rodnim i kojim sve ne drugim uticajem. Čini se da upravo na ovom mestu počinje doktrinalna drama.
Takođe, postmodernizam je proglasio smrt tzv. metanaracijama, (velike priče) koje objašnjavaju poreklo univerzuma, života i smisla. Biblija je jedna od tih velikih priča koje postmodernizam pokušava da proglasi ništavnim. Može se reći da je postmodernizam pogled na svet koji poriče sve druge poglede na svet. Nekada su ideologije verovale u Boga (hrišćanstvo), rad (marksizam), u racionalne ideje (platonizam), postmodernizam ne poseduje ništa od toga, on nastoji da uništi sve i zameni ih ničim. Takođe, postmodernizam odbacuje tradiciju, institucije i protivi se svim oblicima autoriteta. Čuvena izjava nemačkog filosofa Friedrich Nietzsche-a - koga mnogi smatraju “prorokom postmoderne“ - Bog je mrtav, odražava na pravi način postmodernističku filosofiju.
Neke statistike najbolje oslikavaju ovo o čemu govorim (vidi: Gene Edward Veith, Postmodern Times, 1994). Prema nekim istraživanjima u Evropi i Americi oko 66% ispitanika ne veruje da postoji apsolutna istina. Kod mladih je to još izraženije 72% njih u uzrastu između 18 i 25 godine života ne veruje da apsoluti postoje. Naravno ovakve izjave su kontradiktorne, jer reći da ne postoji apsolutna istina, je u stvari apsolutna istina. Zanimljivo je da 53% onih koji sebe nazivaju hrišćanima takođe ne veruju da apsoluti postoje. Ovo su oni koji veruje da je Biblija Božija reč i veruju da je Isus Spasitelj, ali pritom ne veruju da apsoluti postoje.
Npr. 1962 godine za vreme seksualne revolucije 68% ljudi je verovalo da je seks pre braka loš. 1987 godine, taj broj se smanjio na 46%, uprkos ekspanziji HIV virusa. Godine 1992 samo 33% ispitanih je smatralo da je seks pre braka nemoralan. Prema ovim istraživanjima 66% Rimokatolika koji nisu u braku govore da su seksualno aktivni, dok 49% protestanata i 47 % katolika smatra daje abortus prihvatljiv. 49 % protestanata i 71 % rimokatolika smatra da je eutanazija takođe prihvatljiva i da je to stvar ličnog izbora. Dakle, na osnovu ovih statistika vidimo jednu kolektivnu zbunjenost po pitanju moralnosti i istine. Sa sigurnošću se može konstatovati da relativizacija sistema vrednosti vodi do relativizacije istine.
Na osnovu svega rečenog čini se da se hrišćanstvo ponovo nalazi na velikom ispitu, s druge strane, kao i uvek, ovo je i prilika za crkvu da komunicaru poruku Evanđelja na jedan nov i svež način. Kontekstualizacija Evanđelja je zadatak i imperativ za crkvu u postmodernom vremenu.
Međutim, ovde nailazimo na dve najčešće greške koje crkve prave. Prva greška je da pojedine crkve povučene duhom postmodernog vremena upadaju u zamku sinkretizma, tvrdeći kako je sve prihvatljivo i na taj način gube svoj identitet u stihiji pluralizma. Druga greška, češća nego prva, jeste autogetoizacija pojedinih crkava. Retrogradni stav: svet je loš, mi smo sveti – vodi do potpune izolacije. Ovakve crkve se grčevito drže svoje tradicije bojeći se pritom da prihvate bilo kakav oblik “modernizma”. Posledica ovakve isključivosti jeste da tradicija postaje sama sebi svrhom. Đuro Šušnjić znalački napominje i opominje da “tradiciju treba uvažavati, a ali ne i obožavati.”
Postavlja se pitanje i zadatak za teologiju i crkvu danas: kako crkva može propovedati Hrista na moderan način, a da se pritom ne podlegne nekoj novoj formi pomodarstva. Jer, hrišćanska vera postavlja univerzalan zahtev i treba je prevesti na jezik i u probleme određenog vremena. Kako to peruanski teolog oslobođenja Gustavo Gutiérrez kaže, teologija je “kritičko promišljanje hrišćanske prakse u svetlu Božije reči.” Dakle, da li hrišćanstvo treba da definiše svoju veru u odnosu na vreme (postmodernizam), ili je hrišćanska vera definisana u Pismu? Svakako da je hrišćanska teologija uvek u procesu prilagođavanja duhu vremena, ali to ne znači da ona odstupa od svojih principa koji su uvek aktuelni i relevantni. Nasuprot postmodernoj filosofiji, hrišćanstvo veruje da postoji apsolutna istina koja je utelovljena u osobi Isusa iz Nazareta. Eshatološka nada utemeljena u veri u Raspetoga, čuva nas postmodernog skepticizma i pruža neprolaznu parusijsku nadu.
Hrišćanstvo ne treba da stoji uplašeno pred postmodernizmom. Naprotiv, hrišćanska vera treba da bude autentična i beskompromisna. Opasnost hrišćanstvu dolazi od samog hrišćanstva, odnosno, od “hrišćana” koji ne žive svoju veru, tzv. deklerativnih hrišćana koji od religije prave ljudsku konstrukciji koja je u suprotnosti s Božijom objavom. Svakako da ovakvu religiju treba kritikovati, jer ona je jalova, besplodna i njena uloga je krajnje beskorisna. U potpunosti podžavam Bohoeffer-ovu tezu o “nereligioznom hrišćanstvu” koju je on tako gorljivo zagovarao. Prema Dietrich Bonhoeffer-u, Raspeti Hrist nam nudi model Boga koji će biti prikladan modernom svetu – to je Bog koji dopušta “da bude izguran iz sveta na krst.” Stoga, svaki put kada hrišćani zagovaraju “jeftinu milost” (Bonhoeffer) izloženi su kritici. Nije problem postmoderna, niti Evanđelje, problem je deficit vere i ljubavi prema bližnjima. Zato, poučimo se svetopisamskim primerima ljudi kao što su Jisakorovi sinovi koji su umeli da proniknu vreme u kojem se živeli (1 Dnevnika 12:33). I kao što Pavle napominje u poslanici Rimljanima 13: 11: Ovo činite jer znate vreme u kojem živite. Pristupimo onome što je večno i neprolazno – Evanđelju, jer u ovom smrtnom i prolaznom životu samo ono ima vrednost. Jer kako kaže apostol Pavle, Evanđelje je sila za spasenje svakom koji veruje. Zato ne odstupimo od Biblije koja formira i normira našu veru, pa čak i onda kada su temelji uzdrmani.
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