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264 LITERATÛRZINÂTNE, FOLKLORISTIKA, MÂKSLA 10 The poet William Butler Yeats had his first contacts with Theosophy “in 1884, when Mohini Chatterji came to Ireland with Olcott, during the period HPB visited Europe. Two years later, when he was going to art school, he read Sinnett’s “Occult World” and his “Esoteric Buddhism”. […] He became an active member of the Dublin TS and its predecessor, the Hermetic Society, of which he was chairman. In 1887, the Yeats family moved to London. He first visited HPB when she was at Maycot and then later at Lansdowne Road, where he became a member of the Blavatsky Lodge. When the Esoteric Section was formed in 1888 he was one of the early members”. (Cranston S. The Extraordinary Life and Influence of Helena Blavatsky, Founder of the Modern Theosophical Movement. – New York: G. P. Putnam’s Sons, 1993, 465.) For details, see W. B. YEATS, Autobiograhies. – London: Macmillan & Co LTD, 1955. 11 Stephen N. Hay refers to R. ELLMANN, Yeats, the Man and the Masks. – New York, 1948, 195–196. 12 HAY S. N. Asian ideas of East and West, Tagore and His Critics in Japan, China, and India. – Cambridge, Massachusetts: Harvard University Press, 1970, 48. 13 ROERICH N. Himavat. Diary Leaves. – Allahabad: Kitabistan, 1946, 97. 14 Cf. “Èç ïåðåïèñêè Í. Ê. Ðåðèõà è Ðàáèíäðàíàòà Òàãîðà” //Ìèð ÷åðåç Êóëüòóðó: Åæåãîäíèê.– Ìîñêâà: Ñîâ. ïèñàòåëü, 1990, 28–29. 15 ROERICH N. Himavat. Diary Leaves. – Allahabad: Kitabistan, 1946, 96. 16 Ñ. Í. Ðåðèõ. “Ñëîâî îá îòöå” //Ðåðèõ Í. Ê. Æèçíü è òâîð÷åñòâî. – Ìîñêâà: Èçîáðàçèòåëüíîå èñêóññòâî, 1978, 26. (Author’s translation.) 17 R. Tagore was convinced: “Before Asia is in position to co–operate with the culture of Europe, she must base her own structure on a synthesis of all the different cultures which she was”. (Tagore R. Creative unity. – London: Macmillan and Co., 1950, 174.) 18 THOMPSON Ed. Rabindranath Tagore. Poet and Dramatist. – Oxford: Geoffrey Cumberlege, 1948, 266. 19 Ðåðèõ Í. Ïóòè áëàãîñëîâåí³ÿ. – Ðèãà: Aëàòàñ, 1924, 143. 20 ROERICH N. Himavat. Diary Leaves. – Allahabad: Kitabistan, 1946, 97. 21 Ðåðèõ Í. Ïóòè áëàãîñëîâåí³ÿ. – Ðèãà: Aëàòàñ, 1924, 143. 22 Ibid, 76. (Author’s translation.) 23 Roerich N. Realm of Light. – New York: Nicholas Roerich Museum, 1931, 312. 24 Ibid, 33. 25 The book of R. Tagore “Sadhana. The Realisation of Life”, published in October of 1913, was reprinted in November and December of 1913, in 1914, 1915, 1916, 1917, 1918 (twice), 1919, 1920 etc. Without any doubt, the ideas of R. Tagore were disseminated over the whole world. 26 Tagore R. Sadhana. The Realisation of Life. – London: Macmillan and Co., 1946, 25. 27 ROERICH N. Himavat. Diary Leaves. – Allahabad: Kitabistan, 1946, 100. 28 Ibid, 100. Kopsavilkums Risinot jautâjumu, cik lielâ mçrâ R. Tagore (1861–1941) ir ietekmçjis N. Rçriha (1874–1947) ideju pasauli, raksta autore aplûko, pirmkârt, viòu attiecîbu dinamiku, otrkârt, kultûru sintçzes idejas vçsturi. Balstoties uz krievu mâkslinieka un bengâïu dzejnieka vçstulçm, analizçjot viòu pasaules uzskatus un dokumentçjot jçdziena sintçze lietoðanu viòu rakstos, autore pierâda, ka N. Rçrihs ir kïuvis par nâkotnes kultûras pravieti R. Tagores ietekmç.
LATVIJAS UNIVERSITÂTES RAKSTI. 2004. 666. sçj.: LITERATÛRZINÂTNE, FOLKLORISTIKA, MÂKSLA, 265.–272. lpp. Japâna pasaules kultûras kontekstâ: kultûras interpretâcija Vacudzi Tecuro agrînajos darbos Japan in the Context of World Culture: Interpretation of Culture in Early Writings of Watsuji Tetsuro Ilze Paegle (Latvija) Latvijas Universitâtes Moderno valodu fakultâtes Orientâlistikas nodaïa, Kr. Valdemâra 83–11, Rîga, LV 1013, Latvija e–pasts: magija@lanet.lv Rakstâ aplûkots japâòu kultûras attçlojums japâòu filosofa Vacudzi Tecuro (Watsuji Tetsuro, 1889–1960) agrînajos darbos. No filosofiskâ personâlisma pozîcijâm Vatsuji pçta Japânas un Rietumu pretstatu paradigmu, apgalvojot, ka Rietumi jâuzskata kâ dialektiskâs vienotîbas divas puses. Tâ kâ nacionâlâ kultûra ir pasaules kultûras dinamiskâ procesa bûtiska sastâvdaïa, kultûras mantojums jâpârvçrtç un jâpârskata, òemot vçrâ tâ ieguldîjumu pasaules kultûrâ. Keywords: Japâna, modernizâcija, eiropeizâcija, nacionâlâ kultûra, pasaules kultûra. Japâòu filozofa Vacudzi Tecuro (Watsuji Tetsurô, 1889–1960) rakstu un eseju krâjums “Elku restaurâcija” (Gûzô saikô) publicçts 1918. gadâ, t.i., apmçram Taisjo perioda (1912–1925) vidû. Tajâ apkopotie darbi acîmredzot tapuði no 1916. lîdz 1918. gadam, kaut arî daudzos gadîjumos grûti noskaidrot to precîzu sarakstîðanas laiku1 . Ðis krâjums dokumentç pârejas periodu autora intelektuâlajâ biogrâfijâ un vienlaikus iezîmç arî paradigmas maiòu Japânas un Rietumu attiecîbu interpretâcijâ. Tomçr, iekams pievçrðamies Rietumu un Japânas kultûru saskares interpretâcijai Vacudzi esejâs, nepiecieðams îsi ieskicçt tâs intelektuâlâs tradîcijas kontûras, kuru kontekstâ tâs tapuðas. Taisjo perioda publikâcijas, kas veltîtas Japânas kultûras bûtîbas un transformâcijas, Japânas un Rietumu kultûras saskarsmes problçmâm, turpina tradîciju, kuras pirmsâkumi meklçjami jau ap 1868. g. Meidzi restaurâciju. Izvçloties Rietumu attîstîtâs valstis (Seiyô senshinshokoku) par Japânas modernizâcijas modeli, 19. gs. otrajâ pusç Japânâ tiek mçrítiecîgi realizçtas valsts institûciju reformas pçc Rietumu attîstîto valstu parauga, importçtas progresîvas tehnoloìijas, tâ cenðoties paâtrinât rûpniecîbas attîstîbu un stiprinât valsts aizsardzîbas potenciâlu saskaòâ ar principu “Bagâta valsts – stipra armija” (fukoku kyôhei). Vienlaikus plaðâka sabiedrîba tiek iepazîstinâta arî ar eiropieðu paraðâm, uzvedîbas noteikumiem u.tml., kas âtri nostiprinâs ikdienas dzîvç, tâ radot populâro ilûziju par neparasti âtriem modernizâcijas un eiropeizâcijas tempiem. 2 Meidzi periodâ valdoðo laika garu îsi un kodolîgi raksturo cita populâra frâze: “Apgaismîba un civilizâcija” (bummei kaika), kas kïûst par vesela laikmeta simbolu. Tomçr, par spîti neapðaubâmajiem panâkumiem modernizâcijas praktiskâ realizâcijâ un nedalîtai jûsmai par visu eiropeisko, kas valda sabiedrîbâ, vçl trûkst nopietnas refleksijas par Japânas kultûras transformâciju, tâs rezultâtu un nozîmes izvçrtçðanu nâcijas dzîvç – Meidzi perioda sâkumâ to aizstâj informatîva un propagandas rakstura darbi, kuros galvenokârt uzskaitîtas eiropeizâcijas priekðrocîbas.
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