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აბსტრაქტი

სტატიიდან აღებული ავტორის ინგლისურენოვანი რეზიუმე:

Key words: myth, simulation, trickster, simulacrum, eschatology Myth is hyperreal simulated world, where there is no place for neither empiric nor tran- scendental reality.

Relation of myth towards the transcendental beginning and the creator of the universe, which is left beyond it, is a dialectical problem of relation on the one hand the „original“ of myth and its copy, and on the other hand of myth, the „copy“ and simulacra (comp. relation of Plato`s ideas, copies and simulacra). Myth`s simulated paradigm is constructed in their chaotic multiplication and relation,which makes a new order. Myth`s initial substantial nucleus, which is universal mythical paradigm is called „dream time“ in primitive mythology. Things and phenomena which are carried out in „dream time” have the status of paradigmatic firstevents and firstthings.

According to its sociocosmogony „mythical time“ [dream time] is quite a different, unique mythical system_ with „nonsimulated“, not identi- cal phenomena to the GOD/Original_with original ancestors,cultural heroes, Demiurgs,which accordingly are not „real pretenders - „copies“, but they are „mythical originals“. „Mythical Original“ is not „Original - the Absolute“ (Plato- ‘idea’), that is the highest ontological value. This is absolutely new type - „Meditative Original“, which is something transitive meditative ring between „the original“ and „the copy“.This „meditative original“ is just „the mythical origi- nal“, which is not the same, neither ‘ideal/original’ nor its real pretender-‘the copy’.The pure paradigm of myth constructed by such dialectical structure must somehow be protected from all kinds of simulations.

But in the very pure midst of myth a new power is born -a destructive phenomenon,which now totally causes mythical simulations. The paradigm of „mythical time” is simulated by such simulated phenomenon as „mytho- logical villain-Trickster“. Manifestations of Trickster in myth are directed to the „false pretender- ence“ of the whole identification of „mythical original“-Demiurg. Trickster is a typical simulacra with its demonic and „faceless’ system“. Just with these main dialectical aspects they are abso- lutely identical. Trickster – Simulacra does not have the beginning, it is tied to the Demiurg`s beginning and it has not got any face . This is the main dialectical differential factor between Simulacra and the copy.

Simulacra – is a face which is far from „similarity“. that makes Simulacra „faceless“ pointless, but gives it dialectical matter of „twin“ and „double“. It is formed in magic fairy-tale with the same matter, in which it appears as „false-hero“ according to V. Prop`s most accurate definition. Demonic character of Trickster-Simulacra, which has deeply dialectical matter is first of all shown in its empiric processes. It is a typical aggressor, a liar and scoundrel. Trickster-Simulacra obtains comic traits in the half-empiric dialectical mythical back- ground, which is part of its demonic energy. Comical character is caused by demonic intentions that is Trickster-Simulacra`s „foolish“ unsuccessful (imitation of „original“ Demiurg) acts, which looks comic and full of parody.

Birth of paradigm of wicked essence is connected with the final formation of Trickster-Simulacra`s mythological image. According to this dialectical sign we have to distinguish between two cosmological systems of twin brothers with which expresses two different stages of world outline; 1 System of twin-brothers with one beginning-Demiurg and Trickster. 2. System of dual twins with two beginnings-of classical type of Ormuzd and Ariman (Iranic cosmogony) archaic forms of which we can see in primitive mythology. triqsteri da simulakra epigrafi, rogorc interteqstualuri fenomeni (klod simoni da fransuaz sagani) epigrafi literaturaSi aris prozauli an poeturi fraza, romelic win uZRvis wigns an mis calkeul Tavebs, raTa mogvawodos maTi Sinaarsis mok- le daxasiaTeba an raime cnobebi da naTeli mohfinos avtoris ganzraxvas.

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გამოქვეყნებულია ჟურნალში „სჯანი“, ტ. 12 (2011), გვ. 15–25. ნაშრომის გახსნა