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EUROPE IN THE LATE MODERN SOCIAL ACCELERATION THE ‘SPOKESPEOPLE’ OF EUROPEAN STUDIES
Zoltan GRUNHUT, PhD
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Introduction
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Abstract: The paper embraces the concepts of social acceleration and Late Modernity into a multi-theoretical argument. It sheds light on the reflexive and critical shifts, both at individual and institutional-structural level, induced by these processes. Through this lens, the proposed argument revisits the principal fundaments of
‘Europe’; those orienting and underpinning foundations that need to move from the ‘either/or’ framings to the
‘both/and’ logics of pan-relationalism, anti-representationalism, and anti-essentialism. Finally, in the last chapter, the paper (re-)theorizes the role of ‘spokespeople’ in the field of European Studies in order to show how academics/scholars can contribute the most to the reflexive and critical actorness of ‘Europe’ as a multi-layered institutional entity and its European citizens.
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Social acceleration in the era of Late Modernity
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7R PDNH WKLV VKLIt anti-essentialism KDV WR EH UHVSHFWHG DV WKH WKLUG SULQFLSOH RI WKH µERWKDQG¶ORJLFRIµ(XURSH¶,WLVDOHQVHPSKDVL]HVWKHLPSRUWDQFHRIGHOLEHUDWLYHMXVWLILFDWLRQV
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DJDLQVW 7UXWK-YLQGLFDWLRQV 5RUW\ ,I QRWKLQJ LV UHSUHVHQWHG DQG WKHUH LV QR REMHFWLYH NQRZOHGJHWKHQHVVHQWLDO7UXWKVDUHLQYDOLG$V5LFKDUG5RUW\VDLG³«we can tell you about justification, but can’t tell you anything about Truth, there’s nothing to be said about Truth. We know how to justify beliefs, we know that the adjective ‘true’ is that we apply to the beliefs we have justified. We know that a belief can’t be true without being justified. That’s all we know about Truth. Justification is relative to an audience regarding truth-candidates, Truth is not relative to anything. Just because it is not relative to anything, there’s nothing to be said about it”. (YHU\
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‘Spokespeople’ of European Studies
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+RZ µH[SHUWV¶ DUH XVLQJ LGHDWLRQDO IUDPLQJV LQ WKHLU FRPPXQLFDWLYH LQWHUDFWLRQV GLVFXUVLYH DFWRUQHVV LW LV VRPHWKLQJ VLPLODU WR 0D[ :HEHU¶V DUJXPHQW DERXW WKH UROH RI µDFDGHPLFVVFKRODUV¶ GHVFULEHG LQScience as a Vocation.2 :HEHU FODLPV WKDW VFLHQWLILF UHVXOWVVWHPIURPURXWLQL]HGµSUDFWLFDODFWLYLWLHV¶UHVSHFWFHUWDLQUXOHVDQGFRPPLWPHQWV5XOHV DERXWUDWLRQDOO\-ORJLFDOO\UHDVRQHGPRGHRIDUJXPHQWDQGODQJXDJHQRWLRQXVHDQGFRPPLWPHQWV WRZDUGV WKH WKHRUHWLFDO-PHWKRGRORJLFDO H[SORUDWLRQ DQG H[SODQDWLRQ RI WKH VPDOOHVW SRVVLEOH GHWDLOV :HEHU VD\V WKDW VFLHQFH H[SHFWV VSHFLDOL]DWLRQ IURP WKH µDFDGHPLFVVFKRODUV¶ ³Only rigorous specialization can give the scholar the feeling for what may be the one and only time in his entire life, that here he has achieved something that will last. Nowadays, a really definitive and valuable achievement is always the product of specialization. And anyone who lacks the ability to don blinkers for once and to convince himself that the destiny of his soul depends upon whether he is right to make precisely this conjecture and no other at this point in his manuscript should keep
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well away from science. He will never be able to submit to what we may call the ‘experience’ of science.´:HEHU–:HEHUVHHVWKHREMHFWLRQVDJDLQVWWKLVULJRURXVVSHFLDOL]DWLRQ
³Among young people nowadays the idea is very widespread that science has become a question of simple calculation, something produced in laboratories or statistical card indexes, just as ‘in a factory¶, with nothing but cold reason and not with the entire ‘soul¶´LELG+HDFFHSWVWKDW EHLQJLQVSLUHGRIQHZSUREOHPVQHZTXHVWLRQVDQGQHZDSSURDFKHVLVIXQGDPHQWDOIRUVFLHQWLIic SURJUHVVLRQ KRZHYHU µDFDGHPLFVVFKRODUV¶– KH VWUHVVHV – FDQQRW VXEVWLWXWH WKH µSUDFWLFDO DFWLYLWLHV¶ZLWKHQWKXVLDVP0RWLYDWLRQDQGVWLPXODWLRQIRUWKHQHZDFKLHYHPHQWVWKXVKDYHWR FRQVLGHUWKHµEOLQGHUV¶RIUDWLRQDOL]HGVFLHQFH³Inspiration does not do away with the need for work. And for its part, work cannot replace inspiration or force it to appear, any more than passion can. Both work and passion, and especially both together, can entice an idea´LELG:HEHU HPSKDVL]HV WKDW WKH SURFHVV RI LQWHOOHFWXDOL]DWLRQ LV JURXQGHG LQ WKH SURJUHVVLRQ RI UHIOHFWLYH VFLHQWL]DWLRQ³«we all know that what we have achieved will be obsolete in ten, twenty, or fifty years. That is the fate, indeed, that is the very meaning of scientific work. [...] Scientific progress is a fraction, and indeed the most important fraction, of the process of intellectualization... It means that in principle, then, we are not ruled by mysterious, unpredictable forces, but that, on the contrary, we can in principle control everything by means of calculation. That in turn means the disenchantment of the world´ LELG – :HEHU GRHV QRW VD\ WKDW WKH µSUDFWLFDO DFWLYLWLHV¶RIVFLHQFHFDQDQVZHUHYHU\WKLQJKHLVZHOODZDUHRIWKHOLPLWVRIVFLHQFH+RZHYHU KHEHOLHYHVWKDWWKHSURFHVVRIUDWLRQDOLQWHOOHFWXDOL]DWLRQLVWKHRQO\SURJUHVVLYHDOWHUQDWLYHWKDW FRXOGSXVKWKHVHOLPLWV
8VLQJ äLåHN¶V DIRUHPHQWLRQHG WHUPV :HEHU ZDV VXUHO\ LQ IDYRU RI µH[SHUWL]DWLRQ¶ KH FOHDUO\DQGHPSKDWLFDOO\DUJXHGWKHLPSRUWDQFHRIUHIOHFWLYHVFLHQWL]DWLRQEDVHGRQVSHFLDOL]DWLRQ DQG UDWLRQDOL]HG PRGHV RI UHVHDUFKLQJ FRQFHSWXDOL]LQJ WKHRUL]LQJ DQG PHWKRGRORJLFDO LQTXLULQJLHSURGXFLQJDQVZHUV7KH+XQJDULDQSKLORVRSKHU*HRUJ/XNiFVZKRNQHZ:HEHU ZHOOWRRNDQRWKHUSDWK,QWKHRSHQLQJFKDSWHURIWKHERRNSoul and FormZKLFKLVDOHWWHUWRKLV IULHQG/HR3RSSHU/XNiFVGHYHORSHGRQWKHLPSRUWDQFHRIWKHHVVD\+HEHJLQVKLVDUJXPHQW ZLWKWKHFRUHGLIIHUHQWLDWLRQEHWZHHQVFLHQFHDQGDUW³Science affects us by its contents, art by its forms; science offers us facts and the relationship between facts but art offers us souls and destinies. Here they ways part; here there is no replacement and no transition. [….] as soon as science has become separate and independent, everything that has led up to it VXFKDVUHOLJLRQ
19
HWKLFVDQGDUW– =*loses its value. Only when something has dissolved all its content in form, and thus become pure art, can it no longer become superfluous; but then its previous scientific nature altogether forgotten and emptied of meaning´/XNiFV6RWKHUHLVVFLHQFHGHDOV ZLWKIDFWVDQGWKHLUOLQNVZLWKFRQWLQJHQWILQGLQJVDVWKHVHRXWFRPHVDUHEDVHGRQUDWLRQDOL]HG YHULILFDWLRQVDQGIDOVLILFDWLRQVLQDSUH-HQFORVHGIUDPHZRUNRIFRQFHSWVPHWKRGVWHUPVHWF$QG WKHUHLVDUWSXUHDUWWKDWFDQSURJUHVVEH\RQGWKHWHPSRUDULO\FRQVROLGDWHGIDFWVRIWKHFRQWLQJHQW µOLIH¶WRVKHGOLJKWRQVRPHWKLQJGHHSHU$FFRUGLQJWR/XNiFVWKHQWKHUHLVWKHVFLHQFHRIDUWWKDW ZRUNVDVVFLHQFHEXWDLPVIRUWKHVXEVWDQWLDOJRDOVRIDUWWRTXHVWLRQDQGFULWLFL]H7KLVDVSLUDWLRQ WKXVRVFLOODWHVEHWZHHQVFLHQFHDQGDUW,WLVSURSRVLQJTXHVWLRQVEXWDOVRORRNLQJIRUDQVZHUV ZKLFK VKDSHV LWV DVNLQJ-DELOLW\ ,W LV XVLQJ DUWLVWLF H[SUHVVLRQV EXW WULHV WR FU\VWDOOL]H IDFW-OLNH FRQFOXVLRQV)RU/XNiFVWKRXJKDIRXUWKZD\RIexpression of human temperament LVUHOHYDQW DQGWKLVLVHVVD\7KHVHDUH³writings in which the same life-problems are raised as in the writings which call themselves criticism, but with the difference that here the questions are addressed directly to life itself: they do not need the mediation of literature or art. And it is precisely the writings of the greatest essayists«LELG7KHQDWXUHRIHVVD\LVWRTXHVWLRQ,WLVDVNLQJµOLIH¶
itself – direFWO\ZLWKRXWDUWLVWLFPHGLDWLRQ$QGLWLVQRWORRNLQJIRUDQVZHUV/XNiFV¶µHVVD\LVWV¶
DUHäLåHN¶VµLQWHOOHFWXDOV¶WKH\DUHµVSRNHVSHRSOH¶ZKRUHPLQGXVWKDWIDFWVDQGWKHUHODWLRQVKLSV EHWZHHQ WKHP VXEMHFWLYHO\ FRQFHSWXDOL]HG LQ WKHRU\-ODGHQ LGHDWLRQDO IUDPLQJV FRXOG EH GLVFXUVLYHO\MXVWLILHGLQGHOLEHUDWLYHFRPPXQLFDWLRQVEXWFRXOGQHYHUEHREMHFWLYH7UXWKVH[SORUHG E\VSHFLDOL]HGDQGV\VWHPDWL]HGµSUDFWLFDODFWLYLWLHV¶
7KHVHµHVVD\LVWV¶RUµLQWHOOHFWXDOV¶NQRZYHU\ZHOOWKDWWKHPRPHQWZKHQ(XURSHDQ6WXGLHV VWDUWVWRGHYHORSRQO\DQVZHUVEDVHGRQµHLWKHURU¶NLQGRIXQHTXLYRFDOVROXWLRQVLWLVWKHHQGRID GLVFLSOLQHWKDWVKRXOGSURSRVHLQVWHDGWKHRUL]DWLRQVRQµ(XURSH¶DVDPXOWL-OD\HUHGLQVWLWXWLRQDO HQWLW\ERXQGHGE\WKHJRDORISURPRWLQJFRPSUHKHQVLYHSROLWLFDOHFRQRPLFDQGVRFLDOLQWHJUDWLRQ WKURXJKPXOWLODWHUDOLVP,IµVSRNHVSHRSOH¶RI(XURSHDQ6WXGLHVDWOHDVWDVLJQLILFDQWQXPEHURI DJHQWVRIWKHPFDQQRWLJQRUHWKHWUHQGRIµH[SHUWL]DWLRQ¶LQWKHILHOGDQGWKH\FRQWLQXHWRSXUVXH DQVZHUVIRUSUREOHPVSUH-IRUPXODWHGE\SRZHUIXOµLQIOXHQFHUV¶WKHQWKHGLVFLSOLQHZLOOGHJUDGH LQWR PHUH 7UXWK-YLQGLFDWLRQ DQG KHJHPRQLF LGHD-LPSRVLWLRQ µ(VVD\LVWV¶ RU µLQWHOOHFWXDOV¶ DUH QHHGHGWRUHPLQGXVWRZKDW5LFKDUG5RUW\VDLGµ>,@t is comical to believe that one human being is more in touch with something nonhuman than another human being. […] It is comical to think that DQ\RQH could transcend the quest for happiness, to think that any theory could be more than
20
a means to happiness, that there is something called Truth which transcends pleasure and pain”
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LWVHOILHWKH\DUHLGHQWLI\LQJSUREOHPVWKURXJKRSHQ-HQGHGPXOWL-WKHRUHWLFDODUJXPHQWV7KH\Dre OHDYLQJTXHVWLRQVXQDQVZHUHGVLQFHDOORIXVDVLQGLYLGXDOVXEMHFWVKDYHWRKDYHWKHDELOLW\DQG FDSDELOLW\ WR EH µVSRNHVSHRSOH¶ IRU RXUVHOYHV 7R TXRWH 5RUW\ DJDLQ ³>7@o gain an objective knowledge of the world, and thus of oneself, [is] an attempt to avoid the responsibility for choosing one's project. [T]his is not to say that the desire for objective knowledge of nature, history, or anything else is bound to be unsuccessful, or even bound to be self-deceptive. It is merely to say that it presents a temptation to self-deception insofar as we think that, by knowing which descriptions within a given set of normal discourses apply to us, we thereby know ourselves”
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