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EST ŽENKO, UNIVERZA NA PRIMORSKEM, SLOVENIJA
RAZLIKA IN TOTALITETA: KRST PRI SAVICI KOT KONSTITUTIVNI MIT
Novoveška filozofija je z Descartesom in Lockom izpeljala obrat, v katerem je zanimanje za zunanjo objektivno
dejanskost nadomestila z raziskovanjem zavesti. Hegel kasneje pokaže, da je takšno raziskovanje mogoče
navezati tudi na kolektivne pojave (skupnost, narod, država itn.), njegovo Fenomenologijo duha pa pri
tem uporabiti kot izhodišče za njihovo interpretacijo in umestitev v zgodovinski kontekst. Prešernov Krst
pri Savici je literarno delo, ki posega v življenje skupnosti na dva nerazdružljiva načina: po eni strani kot
rekonstrukcija prascene (Freud), ki ohranja fascinacijo s preteklostjo, in po drugi kot legitimacija skupnosti v
smislu ponavljanja v okviru ideoloških aparatov države (Althusser). Na podlagi tega je Krst mogoče umestiti
v kategorijo konstitutivnih mitov, pri čemer temeljni izziv, ki ga prinaša to besedilo, ni v njegovem odnosu
do zgodovine ali v poetski funkciji jezika, temveč v učinku. V svojem prispevku avtor Prešernovo pesnitev
obravnava v navezavi na razvoj zavesti oz. samozavedanja, ki je v obdobju srednjeveškega krščanstva na
stopnji, za katero Hegel uporablja oznako »nesrečna zavest« (unglückliches Bewusstsein) in je v bistvu
razcepljena oz. razdeljena zavest. Vprašanje po učinku, ki se v tem kontekstu zastavlja, se nanaša tako na
posledice izvornega razcepa, ki ga tematizira Prešeren v Uvodu, kot na uspešnost totalizacije (krpanja razpoke
ali zakrivanja razlike), ki jo izpelje v Krstu. V kolikor Krst pri Savici dojemamo kot konstitutivni mit, odgovor ne
more biti zgolj akademski, saj na niti visi usoda celotne skupnosti.
Ključne besede: France, Prešeren, Krst pri Savici, konstitutivni mit, filozofija razlike, totaliteta
ERNEST ŽENKO, UNIVERSITY OF PRIMORSKA, SLOVENIA
DIFFERENCE AND TOTALITY: THE BAPTISM ON THE SAVICA AS A CONSTITUTIVE MYTH
With Descartes and Locke, modern philosophy took a turn by replacing the interest in external objective
reality with the exploration of consciousness. Hegel later showed that such research could also be applied
to collective phenomena (community, nation, state, etc.), and that his Phenomenology of Spirit could be used
as a starting point for their interpretation and placement in the historical context. Prešeren’s Krst pri Savici
(The Baptism on the Savica) is a literary work that intervenes in the life of the community in two inseparable
ways: on the one hand as a reconstruction of the primal scene (Freud), which maintains a fascination with
the past, and on the other as a legitimation of the community in terms of repetition within ideological state
apparatuses (Althusser). On this basis, The Baptism can be placed in the category of constitutive myths,
where the fundamental challenge posed by this text is not its relation to history or the poetic function of
language, but its effect. The paper discusses Prešeren’s poem in relation to the development of consciousness
or self-awareness, which is in the period of medieval Christianity at a level that Hegel describes as “unhappy
consciousness” (unglückliches Bewusstsein), which is essentially a split or divided consciousness. The question
of effect that arises in this context refers both to the consequences of the original split, which Prešeren
thematises in the Introduction, and success of the totalisation (patching the crack or covering the difference)
that he carries out in The Baptism. Insofar as we perceive The Baptism on the Savica as a constitutive myth, the
answer cannot be purely academic, as the fate of the entire community depends on it.
Keywords: France Prešeren, The Baptism on the Savica, constitutive myth, philosophy of difference, totality
29
RAZLIKA IN TOTALITETA: KRST PRI SAVICI KOT KONSTITUTIVNI MIT
Novoveška filozofija je z Descartesom in Lockom izpeljala obrat, v katerem je zanimanje za zunanjo objektivno
dejanskost nadomestila z raziskovanjem zavesti. Hegel kasneje pokaže, da je takšno raziskovanje mogoče
navezati tudi na kolektivne pojave (skupnost, narod, država itn.), njegovo Fenomenologijo duha pa pri
tem uporabiti kot izhodišče za njihovo interpretacijo in umestitev v zgodovinski kontekst. Prešernov Krst
pri Savici je literarno delo, ki posega v življenje skupnosti na dva nerazdružljiva načina: po eni strani kot
rekonstrukcija prascene (Freud), ki ohranja fascinacijo s preteklostjo, in po drugi kot legitimacija skupnosti v
smislu ponavljanja v okviru ideoloških aparatov države (Althusser). Na podlagi tega je Krst mogoče umestiti
v kategorijo konstitutivnih mitov, pri čemer temeljni izziv, ki ga prinaša to besedilo, ni v njegovem odnosu
do zgodovine ali v poetski funkciji jezika, temveč v učinku. V svojem prispevku avtor Prešernovo pesnitev
obravnava v navezavi na razvoj zavesti oz. samozavedanja, ki je v obdobju srednjeveškega krščanstva na
stopnji, za katero Hegel uporablja oznako »nesrečna zavest« (unglückliches Bewusstsein) in je v bistvu
razcepljena oz. razdeljena zavest. Vprašanje po učinku, ki se v tem kontekstu zastavlja, se nanaša tako na
posledice izvornega razcepa, ki ga tematizira Prešeren v Uvodu, kot na uspešnost totalizacije (krpanja razpoke
ali zakrivanja razlike), ki jo izpelje v Krstu. V kolikor Krst pri Savici dojemamo kot konstitutivni mit, odgovor ne
more biti zgolj akademski, saj na niti visi usoda celotne skupnosti.
Ključne besede: France, Prešeren, Krst pri Savici, konstitutivni mit, filozofija razlike, totaliteta
ERNEST ŽENKO, UNIVERSITY OF PRIMORSKA, SLOVENIA
DIFFERENCE AND TOTALITY: THE BAPTISM ON THE SAVICA AS A CONSTITUTIVE MYTH
With Descartes and Locke, modern philosophy took a turn by replacing the interest in external objective
reality with the exploration of consciousness. Hegel later showed that such research could also be applied
to collective phenomena (community, nation, state, etc.), and that his Phenomenology of Spirit could be used
as a starting point for their interpretation and placement in the historical context. Prešeren’s Krst pri Savici
(The Baptism on the Savica) is a literary work that intervenes in the life of the community in two inseparable
ways: on the one hand as a reconstruction of the primal scene (Freud), which maintains a fascination with
the past, and on the other as a legitimation of the community in terms of repetition within ideological state
apparatuses (Althusser). On this basis, The Baptism can be placed in the category of constitutive myths,
where the fundamental challenge posed by this text is not its relation to history or the poetic function of
language, but its effect. The paper discusses Prešeren’s poem in relation to the development of consciousness
or self-awareness, which is in the period of medieval Christianity at a level that Hegel describes as “unhappy
consciousness” (unglückliches Bewusstsein), which is essentially a split or divided consciousness. The question
of effect that arises in this context refers both to the consequences of the original split, which Prešeren
thematises in the Introduction, and success of the totalisation (patching the crack or covering the difference)
that he carries out in The Baptism. Insofar as we perceive The Baptism on the Savica as a constitutive myth, the
answer cannot be purely academic, as the fate of the entire community depends on it.
Keywords: France Prešeren, The Baptism on the Savica, constitutive myth, philosophy of difference, totality
29
