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DEPARTMENT
EPISODE 7
The documentary project of Alexander Arkhangelsky

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Lev Anninsky, writer, literary critic:
- Merab was from a completely different natural and philosophical system.

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He was from under the clear blue Georgian sky.

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For him, these are not Russian clouds ("clouds are rushing, clouds are curling").

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No damn thing. He had his own clear philosophy. 


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It will not help me to live in this nation.

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And he did not live in this people. He lived in a world that was being rebuilt before his eyes.

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He and Pyatigorsky could have been more likely to contacted.


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Alexander Pyatigorsky:
- A reserved, mastered place cannot be a place of philosophy.


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No one lives in this place.

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There's only air and nothing else but air.

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There you can breathe the cold, clean air of your freedom.

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And so that at the same time homeland, family, nation, language, world - no.

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Universe... Well, the universe, okay, let's make up.

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BETWEEN HAMLET AND SVIDRIGAILOV

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The Taganka Theater opened the seventies with Hamlets.

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The Gethsemane note has decades to orchestrate.

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Vladimir Lukin, Commissioner for Human Rights under the President of the Russian Federation:
- Yura and I came, in my opinion, to the performance of Hamlet.

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We sat down for a rehearsal. But it turned out that half of Moscow came there and filled everything.

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Somehow something was compacted, moved apart.

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Lyubimov sat down at his console.

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And Volodya began: "The noise subsides. I walk onto the stage...." 

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The noise subsides. I walk onto the stage.


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I listen closely to the echo of the hum



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And leaning on the doorway, try to gauge


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Just what will happen in the age to come.




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In gloom of night, the theater glasses gather


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In thousands and focus on the play.



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If only you are willing, Abba Father,


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Allow this cup to pass me by today.


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The decade began with Hamlet, and ended  

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with "Crime and Punishment" staged by Yuri Karyakin. 

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Karjakin felt more and more acutely that the Gethsemane note was breaking into hysterical Svidrigailovism. 

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Нe felt like a publicist, writer and high school teacher.

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Irina Zorina, Candidate of Historical Sciences, wife of Yuri Karyakin:
- He taught at the school for almost 10 years.  

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One boy writes: "Yes, it's right that he killed the old lady, it's a pity that he got caught."

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Yuri Lyubimov, Artistic Director of the Taganka Theater:
- The content of the scary, well, Soviet worldview, that 

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Raskolnikov is a good fellow for killing this louse. I asked 

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 to get a school desk, and put real essays on this desk. Approximately  

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95% of the students spoke with such statements. 

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Vysotsky shouted to the mass audience all that  

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the Russian philosophers of the post-war draft,  

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who found an outlet in academic departments, art workshops, concert halls and, 

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finally, entered the period of mature heyday, were so quietly thinking about.


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CIRCUMSTANCES OF THE PLACE AND TIME

Years 1979-1985, March.

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There is an Islamic revolution in Iran. Soviet troops are in Afghanistan.

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The horrors of the Khmer Rouge regime are revealed in Phnom Penh.

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Sakharov was exiled to Gorky. The developed world announces a boycott of the Moscow Olympics.

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Vysotsky is dying.

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There is martial law in Poland.

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Reagan was elected President of the United States. Brezhnev died.

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Andropov died. Chernenko died.

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EMPIRE OF THE PERIPHERIES

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The worst time for life 

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sometimes turns out to be the best time for creativity. 

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Although Merab Mamardashvili has always insisted that the biography 

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of an artist, thinker, scientist is derived from creativity,   

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and not creativity is derived from biography. 

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the voice of Merab Mamardashvili

fragment of a lecture on the history of ancient philosophy:
- How is it possible to understand the work from the author's biography?

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The author of the work himself, if the work was built, appeared in the space of this work. 

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After writing The Human Comedy, there is Balzac.

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Because the work is a machine of being,

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of being what did not exist before the work.

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And yet, the biography of the philosopher is also a machine of being.

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The greenhouse conditions of both the IILM and Prague allowed 

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him to mature to full strength. And the cold air of the seventies tempered the idea. 

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Mamardashvili was expelled from the "Questions of Philosophy". 

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Soon, on a direct command from the Central Committee, he was removed from the MSU Faculty of Psychology.

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Instead, his friend, co-author and fellow student Vladimir Zinchenko lectures.

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Vladimir Zinchenko, Doctor of Psychological Sciences, Academician of RAS:
- Leontiev suggested it to me. I went to consult Merab. I say, "To Take it? Don't take it?"

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He says, "Take it. But, I only beg you, do not immerse yourself in either Kant or Descartes.

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If you need something, you'd better ask me".

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And then an endless fork. 

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To accept, to be silent - it means to stop development.  

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To go underground. But, as Mamardashvili said, culture  

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does not live underground. Nothing will grow there.

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Everything is cooked in its own juice. 

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Leaving for emigration is an option not subject to consideration.

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Paola Volkova, Honored Artist of the Russian Federation, Professor of higher directing courses:
- He said: "Sasha needs to leave. 

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And I have to stay here. I don't need it. That's it!"

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Alexander Pyatigorsky:
- Unlike me, Merab was a man of family, family duty. 

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How can he leave his sick sister, his old mother? No. Out of the question". 

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Iza Mamardashvili, sister of Merab Mamardashvili:
- I said, "Merab, you need to leave, because they will surely close the institute."

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And then there was silence. For the first time.  

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Merab at another time, he would have given me something right away... He paused.

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After a minute he said, "Hotel?"


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The circle of those who understand was narrowing. 

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Pyatigorsky left. They sent out of country  Zinoviev, with whom 

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the internal connection had already been lost.  

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Ilyenkov committed suicide. Intellectual Moscow was emptying before their eyes. 

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The emigration of the Neizvestny made a particularly strong impression - 

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as if the last link in the chain had been torn out.

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Tatiana Kharlamova, a friend of Ernst the Neizvestny:
- Of course, Merab came. Everyone came. All his friends came to see his off. 

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It was a disaster. It's saying goodbye, as if forever. 

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Elena Nemirovskaya, Director of the Moscow School of Political Studies:
- Merab's particular troubles began after Ernst's departure.  

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At the end of the 79th - in the 80th year, Yura and I already heard at the table how he and Niko Chavchavadze 

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talked about the possible relocation of Merab. 

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Almost at the same time, the poet and the philosopher make the same wise decision.

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Mamardashvili returns to Tbilisi. 

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David Samoilov buys a modest house in Pärnu. They leave remaining. 

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Vladimir Lukin, Commissioner for Human Rights under the President of the Russian Federation:
- I made my choice. I chose the bay, distancing worries and troubles from us, 

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And bringing the waters and the sky closer, I made my choice and challenge. 

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Oh, how he wrote about it!

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Yuri Levada, another wise man and skeptic, in those years called the USSR the empire of the peripheries.

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On the outskirts, in the provinces by the sea, in the isolated 

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departments of the empire, life was sometimes more civilized than in the center. 

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Mamardashvili, with a proud Georgian flourish, buys two compartments at once -   

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one for himself, the other for his favorite armchair. 

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And he goes to his gilded homeland, to the moderate semi-emigration of Tbilisi.

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Юрий Сенокосов, философ:
-There was Volodya Lukin, we, Natasha Ryazantseva. He bought two compartments. 

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Can you imagine this is the 80th year? Moscow is already dirty. Autumn. There are a lot of people at the Kursk railway station.

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Otar is coming, carrying a chair. We are going. We stop at the railway carriage.

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Otar puts down a chair, sits down on it.

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Vladimir Lukin, Commissioner for Human Rights under the President of the Russian Federation:
- Otar sat on this chair in the middle of the platform. And crazy people are running back 

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and forth on the platform, not knowing where to move. And Otar is sitting, he is also Georgian, 

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he sits with such dignity and says: "Yes. This is devastation." 

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MERAB, GRANDSON OF PLATO

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Merab Mamardashvili's voice

fragment of a lecture on Kant:

- A language can consist only of what cannot be excluded.

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I repeat. And what cannot be excluded? And it is impossible to exclude eternal unchanging forms of contemplation. 

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Tbilisi of these years is a special space.


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The Institute of Philosophy is located in a luxurious building on Rustaveli.

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Today it has been sold as a five-star hotel.

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Director Niko Chavchavadze is a direct descendant of Saint Ilya. 

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The authorities have to reckon with him. 

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When in 1977 the youth came out 

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in defense of the state status of the Georgian language, 

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it was Niko Chavchavadze who played a key role in the peaceful cancellation of the draft Constitution. 

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Nina Chavchavadze, daughter of Niko Chavchavadze, director:
- The Institute of Philosophy at that time was called an oasis of freedom. 

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It was a kind of refuge for free-thinking scientists.

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Dad himself worked freely and created conditions for others.

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Mamardashvili is given carte blanche. He runs his own department.  

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He can talk and perform, he can lock himself at home, be silent and think

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about Proust, Heraclitus, Kant and Descartes.

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The local Central Committee treats him emphatically cordially.

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He's his own, from here. His maternal grandfather's name was Plato.

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And he became a celebrity. He's a pride. 

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Eduard Shevardnadze, politician:
- I agreed with Merab. We've known each other for a long time. That's what I called him Merab, without any "mister" or "comrade".

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Yuri Levada:
- Shevardnadze called him to his place and they had one or two separate long conversations.

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To some extent, all of us, openly or privately, hoped that maybe life would become human after all.

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Tbilisi of the late 70s gave Mamardashvili the necessary social respite,  

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another one after the faculty, Prague, the institute and the Zamoshkin club circle. 

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It's as if something that disappeared in Moscow has been preserved here - 

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the benevolence of the covering authorities, a kind, understanding boss.  

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A friendly brotherhood has been preserved here. 

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From each throwing thought came those endless circles on the water, 

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which in Moscow, it would seem, had already stopped. 

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Nina Chavchavadze, daughter of Niko Chavchavadze, director:
- When Tengiz Abuladze had filmed his "Repentance", a group of friends, intellectuals, 

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including my father, defended him and convinced Shevardnadze to give  

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the opportunity to show the film.

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"- Tell me, does this road lead to the temple?

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- I ask, is this the way to the temple, will it lead?

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- This is Varlam Street. This is not the street that leads to the temple. 

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Then why is it needed? Why the road if it does not lead to the temple?"

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Another feature of Tbilisi life is the absence of borders 

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between the church and high culture. 

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This helped Mamardashvili overcome one of the key generational complexes.

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For Grushin, Zinoviev and Shchedrovitsky, the religious problem is beyond the scope of reflection.  

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Peter Shchedrovitsky, son of George Shchedrovitsky:
- We went to see Andrei Rublev in the House of Artists 

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at some early age. I asked him, "Is there a God?" 

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And he told me for a long time that  

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there is a God or not, we cannot answer, but there is an idea of God. 

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we cannot answer, but there is an idea of God. And for the sake 

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of the idea of God, people go to death. And therefore, in this regard,  

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her, this idea, the presence is much more significant than the answer to the question itself.

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Oleg Genisaretsky, Doctor of Art History, Deputy Director of the Institute of Philosophy of the Russian Academy of Sciences:
- Evgeny Lvovich Schiffers, one of my mentors and friends, gave Zinoviev 

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a volume of theological works with two works by Lossky on mystical theology. 

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The volume returned with a note from Alexander Alexandrovich:  

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"Our atheists argue whether there is a God or not. But it turns out that He is threefold."  

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To which, in turn, Evgeny Lvovich attributed: "Raging computer". 

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Meanwhile, in Tbilisi everything was different, as if the state was not atheistic,

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if Marxism was not omnipotent. Niko Chavchavadze's son Zurab

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was the referent of Patriarch Catholicos Ilia II. 

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And the patriarch not only communicated with directors, philosophers and writers,  

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but also became a refined composer himself. 

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In 79  Zurab accomplished the impossible, arranged 

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a meeting of the Catholicos with Pope John Paul II.

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Nina Chavchavadze, daughter of Niko Chavchavadze, director:
- Just at that time, my father spoke at the All-Union Forum 

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and announced that atheism is a scientifically based lack of spirituality. 

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Yuri Lyubimov, Artistic Director of the Taganka Theater:
- In general, everyone has to go through Golgotha to become a believer. 

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In Georgia, Mamardashvili began to reflect on Faith, 

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not as a parishioner of the church thinks,  

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but as a philosopher should - both distantly, and in depth, and painfully. 


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in a free context. 

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Paola Volkova, Honored Artist of the Russian Federation, Professor of higher directing courses:
- By the eighties, Merab became very interested in Father Alexander Men.  

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I know that for sure. And he was in contact with him. 

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Yuri Senokosov, philosopher:
- It was in Pitsunda. Bah! Alexander Men is standing. I say to Merab, "Let's get acquainted."  

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We met. We bought several bottles of wine. Sat down. It was at 1 o'clock.

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That's how they sat down opposite each other and they talked until 11 pm. 

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Apparently, they discussed everything.  

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So suddenly two major and large-scale people met and 

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understood each other. But shortly before that, Vladimir Ilyushenko, 

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an employee of IILM who once saved Yuri Karyakin from dismissal, told Father Alexander where he works. 

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And he grinned: "Why, you serve at the very throne of Satan."

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LOVE AS A PHILOSOPHICAL PROBLEM

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Sprouting from the Soviet wild, Mamardashvili refused  

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not only the usual cliches of liberal and conservative thinking, 

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but also consciously violated all the dress codes of the late Soviet intelligentsia. 

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He dressed stylishly. Professorial Western sweaters. 

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He despised domestic dirt, an intelligent cozy pigsty.

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His room in Tbilisi resembled a room in Moscow on Donskoy -  

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sunny, clean, ascetic. A favorite chair in which he can think in silence.

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A few books and light jazz. 

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Paola Volkova, Honored Artist of the Russian Federation, Professor of higher directing courses:
- We went, I, Krzysztof Zanussi, and his translator to visit Merab on Donskaya Street.

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He entered the room. He was taken aback,

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so private, ascetic and simple was his life. 

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"Where are your books?" Zanussi asks him. 

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Merab so lazily waved his hand with a pipe and said: "Here they are."

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And then we saw that several shelves weighed tightly curtained, closed. 

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And at the top of one of them is a work that he never parted with -

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a crucifix of the Neizvestny presented to him. 

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And when we went home, Zanussi could not calm down.

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Even the life of a philosopher is subject to philosophical laws. 

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What can we say about love? The love of a philosopher is not the love of a writer,  

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not the love of a musician. This is a lingering Kantian passion, Dante's Vita Nova. 

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Mamardashvili was saying about Dante: "The behavior of Dante loving Beatrice  

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had nothing to do with the behavior of lovers. Everything is only inside, and nothing is outside. 

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He didn't want to marry Beatrice in principle." End quote.  

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For all his countless romances and willingness to tactfully, 

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amicably introduce lovers to each other, 

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Mamardashvili was faithful to his long-term relationship with the Riga Zelma Hite in a Dante-like way. 


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She was 18 years older than him, married. 

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Their union could not be crowned with marriage. 

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But in the 70s Zelma leaves for emigration,  

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informed about it through Ernst Neizvestny. 

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Elena Nemirovskaya, Director of the Moscow School of Political Studies:
- When Eric came to him, he found him just doing this listening to jazz.

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And he told this to Merab that she had left.

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She left without calling Merab, without saying anything.  

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He stopped talking. And after 3-4 hours, when Eric returned there, 

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the neighbors opened and Merab was still sitting in the same position. 


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Татьяна Харламова, друг Эрнста Неизвестного:
- I asked: "Are you really going to say that? Can't Zelma do it herself?"

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It's a nightmare! It's impossible. How is this?

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That's right, women are very insidious sometimes.

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Or maybe she didn't want to see the tragedy on his face, or the fright, or the despair.  

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Do not know. Maybe she decided to save herself from it.  

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It could be too. That's it.  

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But he dedicated a book about Proust to her. 

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CLEAR THOUGHTS THROUGH THE DARK LANGUAGE

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Everything has to be paid for. In Moscow, Mamardashvili had a part of the audience,

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but there was no life. He was very happy in Tbilisi.

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He was loved by a very wide circle, but understood by a very narrow stratum of the intelligentsia. 


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Nina Chavchavadze, daughter of Niko Chavchavadze, director:
- Merab Mamardashvili immediately became very popular, especially among young people.


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These were very interesting lectures. 

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True, we did not understand everything, but we listened with pleasure.

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Voice of Merab Mamardashvili, excerpt from a lecture about Kant:
- This famous aniline in coal. Do you remember this example  

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and there is no need to explain it? Over there, a young man looks at me in bewilderment.

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But then the neighbors will tell you so that I don’t take time from myself.
 

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And so Mamardashvili tried to come to cold Moscow as often as possible. 

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The 70s, with all their boredom and insanity, persecution and half-life, turned out,  

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oddly enough, to be the time of the elevation of humanitarian knowledge, the growth of intellectual inquiry. 

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All the unspent social energy was suddenly concentrated in the classrooms.

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Mamardashvili's cycles of philosophical lectures attracted the entire intellectual Moscow. 

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Voice of Merab Mamardashvili, excerpt from a lecture on the history of ancient philosophy:
- In this case, I just visually in front of you involuntarily (not consciously, but involuntarily)

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illustrate all the nonsense and enormity of the complexity of philosophical reasoning.

00:21:23.500 --> 00:21:28.500
Because it consists in breaking the language in order to express what  

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is simultaneously blocked and excluded by the language itself. 

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At the Institute of Psychology, he spoke about Descartes and Kant, about Proust,

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at VGIK about ancient philosophy. 

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Of course, the old guard grumbled, put sticks in the wheels,

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but could not do anything.

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Paola Volkova, Honored Art Worker of the Russian Federation, Professor of Higher Directing Courses:
- Our teacher at VGIK, when she listened to the answers of students 

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(her last name was Stuchebnikova, she read Marxism), she said this:

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"Somehow I don't like it.

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Either they have heard enough of this Georgian, or they have read this Kafka."


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Students and even close colleagues 

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also did not understand everything, but they felt the main thing - trust.

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Irina Zorina, Candidate of Historical Sciences, wife of Yuri Karyakin:
- Yura liked to listen to him, but he said it was sometimes difficult to wade through. 

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He was called Heraclitus the Dark. Because he darkened the philosophical language. 

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And if you don't know Sanskrit, don't bother. And they was felling silent.

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Voice of Merab Mamardashvili fragment of a lecture on the history of ancient philosophy:
- And the darkness, the stinging darkness, leading us into polemos and with ourselves. 

00:22:49.000 --> 00:22:56.000
Heraclitus, continuing his stinging and paradoxical thought, wants to say

00:22:56.000 --> 00:23:01.000
that what is true and what is in truth is the closest to us. 

00:23:01.000 --> 00:23:07.500
Fifty-year-old Mamardashvili was presenting to the venerable public the preliminary result of his philosophical life,

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which consisted in the very transition from philosophical non-existence to existence. 

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He did the impossible, broke through into the space where we think, therefore, we exist.

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He was freezing with Descartes, tensely talking to him in his sleep.

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He was waking up from the fact that blood was coming down his throat.

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Paola Volkova, Honored Artist of the Russian Federation, Professor of higher directing courses:
- When he was talking about Descartes, how Descartes went to Queen Christina to teach her:

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"Philosopher. He had to get up so early. And it was so cold.

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And he walked in this dank darkness. And in the cold to teach this girl at 5 o'clock in the morning".

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Well, I just knew that he was in this place.

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And he gets up at 5:00 in the morning. And it's cold and chilly.

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Yuri Senokosov, philosopher:
- He's not here that morning. And I called him.

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He dreamed of Descartes and his throat bled.


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Whatever Mamardashvili thought about, he was returning to the core idea -

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you need to make efforts not to be absent, being present. 

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Voice of Merab Mamardashvili excerpt from a lecture on the history of ancient philosophy:
- We often exist without existing. We are experiencing something. Something is happening. 

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But what we experience and what happens, it doesn't exist.

00:24:34.000 --> 00:24:42.000
Let's say I went to the theatre. And in the theater on the stage, as one of my acquaintances put it,  

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the merit of this play was that on the stage the drunken man finally spoke in drunken words.

00:24:51.000 --> 00:25:02.000
We experienced something..... and the author. But neither we are there, nor the author is there. In the presence we are absent.

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Late Soviet history  present already was absent.

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And few people knew that on the shelves of the State Cinema there was

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a film by Elem Klimov that was banned from showing.

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In this film with the symbolic name "Agony"

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Karjakin played a cameo role.  

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But, in some metaphysical sense, everyone had to play in "Agony",

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both those who left, and those who stayed,  

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and those who chose to live in the provinces by the sea.