Download PDF by Patrick Sériot: Structure and the Whole

By Patrick Sériot

This publication identifies the Romantic concept of the complete because the primary epistemological resource of the thought of constitution within the taking into consideration the Prague Linguistic Circle, essentially its Russian representatives, and reviews what amounted to the gradual, painful strategy of disengagement from the organicist metaphor in an highbrow international very varied from Saussure's.

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If different interwar schools took the same name, laying claim to the same principles while being perfectly conscious of their differences, then what did they have in common that enabled them to share that name? Did the name refer to a real community of understanding or was it only a convenient rallying sign? What was this nominal entity? It seems to me that the tormented history of European or “continental” structuralism (as Jakobson put it in 1963) harbors a misunderstanding that is due to the fact that the key notion of structure can be grasped in two ways: as an ontological whole or a system of relations, as a real object or an object defined for study purposes.

V. Vinogradov in Velikii russkii iazyk [the Great Russian language] (Moscow 1945); see Sériot 1984. On Danilevsky, see McMaster 1967. ” The Eurasianists needed the theory of isolated historical-cultural types to be able to claim that the geographic, ethnographic and political ties between Russia and Asia excluded the possibility of Russia being part of Europe. ” Though Trubetzkoy had substantial, specific differences with Danilevsky, his reading of the latter’s work left discernible marks on his thinking, so many clues to be followed out.

In fact, the thinker closest to the Eurasianists was Spengler. His “historical morphology” purported to study the successive phases every culture goes through: an initial phase of youth and dynamism and a phase of inevitable decay to which the term “civilization” applied (Spengler 1918). Berdiaev, meanwhile, in The Meaning of History (1920), established an opposition between what Russia lacked – civilization – and what it had in abundance: culture. The literature on the culture/civilization opposition is vast.

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