Liberation from the Past

References

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• Lasting objects and signs exist. Until the eighteenth century, important developments gave life to traditions. The correlation is not perfect, in the sense that not all important developments give life to traditions (it is enough to glance at the historical role of secrets, taboos, the sacred and the inexpressible); but up to that date, in general, existing traditions derived from developments that were, in their own way, important. From the nineteenth century onwards, instead, we witness a proliferation of traditions freed from the importance of facts. The whole archive of a government ministry is preserved, on principle, and the need to select the most important documents whilst getting rid of the others is dictated only by the lack of material space. The dominant historicist principle, in a broad sense, is that everything must be preserved, because one day everything could become important.
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• Hc lias no time to think about the past. More precisely, he has no time to have experience of the real past, but only of fantastic images and myths. If, in fact, the reality of things is, as Vladimir Nabokov suggests, the gradual accumulation of information and experience about them, where a lily is more real for a botanist than for a florist and is more real for the rlorist than for his customer-if this is reality, the modern individual has no taste for the reality of the past. He lingers on the surface of the traces of the past, from the nineteenth century on, huge, colorful and eventful.
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• Goethe and the liberation from history: the allusion is to the Maximen und Reflexionen.
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• To think of history and tell it, the only possible liberation from the past. It is to be underlined, even if obvious, that we are dealing with history that inspires us with a lust for truth, not dry, pedantic erudition, which does nothing but bury the past, producing only illegible tombstones.
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• Pasolini , Cf. Pier Paolo . 1992 . Petrolic , 262 – 3 . Torino : Einaudi . The past, a storehouse of incomprehensible fragments, and the mystery of experience, : "Ci sono delle cose ehe si vivono solo attraverso il corpo … cosicché il mistero dell'esperienza esistenziale è un mistero per eccellenza del passato: non solo del Passato come esso ci appare nel Presente (mistero dei padri), ma anche del Passato come esso ci appare nel Future (mistero dei figli). (…) Tale continuità invade tutta Ia vita, è il suo registre continue. La stabilizzazione del Presente, le Istituzioni e il Potere ehe le difende, si fondano su questo sentimento del Passato, corne mistero da rivivere: se noi non ci illudessimo di rifare le stesse esperienze esistenziali dei padri, saremmo presi da un'angoscia intollerabile, perderemmo il senso di noi, l'idea di noi. (…) C'è qualcosa di assoluto nel pensiero del potente ehe vuole stabilizzare il Passato; mentre c'é qualcosa di precario nel pensiero della vittima ehe vuole distruggere il passato."
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• Discontinuous tradition. Cf. Thomas Pynchon, V. (1963), chap. VII: "Perhaps history this century is rippled with gathers in its fabric such that if we are situated at the bottom of a fold, it's impossible to determine warp, woof or pattern anywhere else. Uy virtue, however, of existing in one gather it is assumed there are others, compartmented off into sinuous cycles each of which come to assume greater importance than the weave itself and destroy any continuity. Thus it is that we are charmed by the fimny-looking automobiles of the '30's, the curious fashions of the '20's, the peculiar moral habits of our grandparents. We produce and attend musical comedies about them and are conned into a false memory, a phony nostalgia about what they were. We are accordingly lost to any sense of a continuous tradition. Perhaps if we lived on a crest, things would be different. We could at least see."
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