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Sestina and hexachord, hexagram and hexaneme, or about ancient forms of globalization
 
PIIS086919080000432-2-1
DOI10.31857/S086919080000432-2
Publication type Article
Status Published
Authors
Artem Kobzev 
Affiliation: Institute of Oriental studies, Russian Academy of Sciences
Address: Russian Federation
Journal nameVostok. Afro-Aziatskie obshchestva: istoriia i sovremennost
Edition
Pages31-54
Abstract

The article deals with an actual problem of the cultural, historical and anthropological boundaries of globalization. The author examines the theory of the Eastern Renaissance as a precursor of globalization. This theory was popular in the USSR in the 1960–80s, being an alternative to the ideologically and politically mainstream concept of the five formations of historical materialism. The author analyses the history of the complex poetic form—the sestina that unexpectedly appeared in the multicultural environment of the troubadours of Provence at the end of the twelfth century. Sestina’s numerological structure and spiral algorithm disclosed only in the twentieth century do resemble the system of building hexagrams of the “I Ching”. The images of this Chinese bool spread widely in China during the tenth–twelfth centuries and could reach Europe through the Arabs. Since the eleventh century, another similar sixfold structure was established in the theory and practice of music and singing in the West—the hexachord giving rise to musical notes. The connecting link between these sixfold constructions could be a two-dimensional figure—hexaneme, which is universal for Eurasia, a derivative of the ninefold enneagram that was also reconstructed only in the twentieth century.

KeywordsSestina, hexachord, hexagram, trigram, hexaneme, “I Ching”, “Yijing”, Great Extreme, Tai-ji, Eastern Renaissance, globalization
Received07.08.2018
Publication date18.10.2018
Number of characters48902
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1 Ныне, в эпоху всеобъемлющей и многоуровневой глобализации, актуализируется вопрос о ее культурных, исторических и даже антропологических границах. Обеспеченные всепроникающими технологиями, современные средства массовой коммуникации информационно объединили человечество в виртуальной реальности всепланетной ноосферы. Но означает ли это появление единой общечеловеческой культуры или хотя бы повсеместное признание общечеловеческих принципов, норм и ценностей?
2 Социально-правовая, политико-экономическая и религиозно-идеологическая практика наших дней выступает критерием истины, но двойственной, принося противоречивые свидетельства. Во взаимоотношениях стран, народов и цивилизаций ярко выражены как центростремительные, так и центробежные тенденции. Во всех силовых центрах современного мира вертикаль власти образует с горизонталью сепаратизма отнюдь не животворящий крест. Выдвинутые в конце XX в. дилеммы “конца истории” (Ф. Фукуяма) или “столкновения цивилизаций” (С. Хантингтон), однополярного, двуполярного или многополярного мира и т.п. не нашли своего теоретического разрешения, а тезис о “диалоге культур” так и остался простым благопожеланием с неопределенным смыслом (см.: [Кобзев, 2011, c. 5–15]).
3 Более того, сенсационные научные открытия последних лет вновь подняли сакраментальный вопрос о гомогенности человечества. Как ранее для марксистской “пятичленки”, подводившей всю человеческую историю под единый формационный знаменатель, камнем преткновения стал “азиатский способ производства”, так и теперь концепцию африканских Адама и Евы поколебали открытия разных видов древнейших предков человека в Азии.
4 Однако эти же антропологические, генетические и археологические исследования показали весьма высокую подвижность Homo sapiens в распространении по разным континентам и активность во взаимодействиях между его подвидами и отдельными представителями. В нарастающем количестве следы таких миграций и контактов обнаруживаются с наступлением исторически более близких времен, особенно в периоды “малых глобализаций”, создававшихся мировыми империями, трансконтинентальными торговыми путями и Великими географическими открытиями.
5 В отечественной науке дискредитированная идеологическим догматизмом и политэкономической вульгаризацией и опровергнутая прежде всего востоковедным материалом концепция единого всемирно-исторического пути человечества нашла амбивалентную поддержку у филологов и философов, выступивших с концепцией Восточного Ренессанса/Возрождения. Пионером этого идейного поиска, мотивированного прежде всего патриотическими, антиевропоцентристскими и гуманистическими настроениями, в 1940-е гг. стал литературовед и философ, грузинский академик Ш.И. Нуцубидзе (1888–1969) [Нуцубидзе, 1941; Нуцубидзе, 1947], а главным теоретиком с середины 1950-х гг. – японист и синолог академик Н.И. Конрад (1891–1970) [Конрад, 1972, c. 77–343], которого поддержал ряд известных филологов и востоковедов (cм., например: [Теоретические проблемы…, 1969, c. 202–209, 377–414; Лосев, 1978? c. 13–37; Кобзев, 2002? c. 29]).

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