Nebula Maker
William Olaf Stapledon
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Vorgestellt wird das Buch:
Titel: Nebula Maker
Autor: Olaf Stapledon
Erscheinungsjahr: 1976
Erscheinungsort: England
Verlag: Brans Head Books Ltd
ISBN: 0 905220 06 4
Geschrieben: wahrscheinlich um 1930
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Zurück zur Literaturliste: Religion und Physik,
Bewusstsein und Geist... |
Der Autor, William
Olaf Stapledon lebte von 1886 bis 1950, vorwiegend in
England. Sein Lebenswerk galt der Beschreibung
phantastischer Lebensformen: beseelte kosmische Nebel,
lebende "Staubwolken" vom Mars, symbiotische
Fisch-Krabben auf fremden Planeten, zeitreisenden
Forscher vom Neptun und so weiter. Berühmt ist er vor
allem für seine beiden Werke
"Sternenschöpfer" und "Letzte und erste
Menschen". In Büchern wie "Sirius",
"Odd John" oder "A Man Divided"
hingegen fühlt sich Stapledon mit großer Emphathie in
die Psyche eines intelligenten Hundes, eines
überintelligenten Wunderkindes und eines psychisch
gespalteten Menschen hinein. Stapledons
Hauptschaffensperiode lag von etwa 1928 bis zu seinem
Tod, 1950.
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<= Wer war William Olaf Stapledon? |
Stapledon
lebte in einer Zeit großer politischer und
gesellschaftlicher Dramtik. Er erlebte die Geschehnisse
rund um den zweiten Weltkrieg, enthielt sich aber
weitgehend einer Kommentierung der Tagespolitik. Seine
Grundeinstellung ist vom Pazifismus geprägt, jedoch gab
sich Stapledon nicht dem Gedanken hin, dass gelebte
Friedfertigkeit zwangsläufig zur Nachahmung führe. |
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Etwa zeitgleich zu Olaf Stapledon, zwischen 1930
bis etwa 1950, wirkten z. B. Aldous Huxley
Yerbury Dent
Teilhard de Chardin
Konrad Lorenz
John Steinbeck
Henri Bergson
George
Orwell
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Stapledons
Science-Fiction, oder besser: Psychic-Fiction, Romane
kommen ohne Raumkreuzer aus. Er schlägt den
einfühlsamen Leser auch ohne Wurmlöcher, Laserkanonen
oder Gentechnik in seinen Bann. |
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Stapledons
Fähigkeit zu faszinieren liegt in seinem Können
begründet, äußerlich absonderlichste Lebensformen zu
zeichnen und dann zu zeigen, dass deren Seelenleben viele
Gemeinsamkeiten mit uns Menschen teilt. Das Buch
"Nebula Maker" ist ein Klassiker in diesem
Sinne. Meines Wissens nach gibt es zur Zeit (2002) leider
noch keine deutsche Übersetzung dieses Werkes. Ich werde
nachfolgend versuchen mit Hilfe eingier Zitate und
knappen Kommentaren etwas vom Geiste Stapledons zu
vermitteln. |
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Ein Versuch, Stapledons
Gedanken auf das ostfriesische Wattenmeer
zu übertragen: Das Meer als Lebensform. |
Das Buch
umfasst 126 Seiten. Es kann am einfachsten über
spezielle Antiquariat-Dienstleistungen von
Internet-Buchhandlungen oder über das Fernleihsystem von
Büchereien beschafft werden. Originalzitate aus dem Buch
sind kursiv wiedergegeben. |
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Kapitel 1:
Starlight on a Hill
Seite 3: "I have seen God creating the
cosmos, watching its growth, and finally destroying it."
So beginnt das Buch. Die Geschichte wird von einem
namenlosen Erzähler aus einem englischen Küstenort
(vielleicht West Kirby, Cheshire) erzählt. Tief in der
Nacht wandert dieser in eigenen Gedanken versunken auf
einen Hügel über der Stadt und beschaut den
sternenübersääten Himmel, als er eine sonderbare
Veränderung wahrnimmt:
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Ist der Zweck
des Universums erkennbar? |
Seite 4: "Still
gazing upward, I noticed something in the darkness
between the stars. At first it seemed no more than the
vague shifting illumination which they eye discovers in
itself when robbed of external light. But now, to my
amazement, to my bewilderment and horror, but also to my
incredulous amusement, I recognised that an immense and
dimly lucent face was regarding me from behind the Milky
Way." |
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<= Gott erscheint als durchsichtiges Gesicht
hinter den Sternen des Himmels Ganz
ähnlich beginnt auch Stapledons Buch "Star
Maker" (Sternenschöpfer)
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Seite 5: "The
celestial face was like no other face, or like all faces.
It was human, yet not human, animal, yet not animal,
divine, yet surely not divine. I was subtly reminded of
the grotesque gods of Egypt and of India, and also of the
mild enigmatical expression of certain African carvings
... I saw expressions not only of tiger, hawk and snake,
but also of ox and deer, elephant and gentle ape. But in
the visage which overhung me these characters, though
seemingly alien to one another, were so subtly blended
that they presented not a composite form made up of
features selected from all living things, but an
archetypal unity, from which the terrestrial creatures
might well have borrowed each its distinctive nature." |
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<= Gottes viele Formen William James (written in about
1901): "...you must go behind the foreground of
existence and reach down to that curious sense of the
whole residual cosmos as an everlasting presence,
initimate or alien, terrible or amusing, lovable or
odious, which in some degree everyone possesses. In:
"The Varieties of Religious Experience, Lecture
2"
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Seite 6: "To call
it merely beautiful would be to malign it. It was ugly,
damnably ugly, almost satanic. And, as I fully
recognized, it was in the worst taste; for its
anthropomorphism, hideously mixed with sheer animality,
violated the austere inhumanity of the night sky. Yet in
its own unique manner it was mysteriously, piercingly
beautiful ... The celestial eyes gazed at me, or gazed
seemingly at me, from under the bright brow so darkly
that they seemd to express equally a Buddha-like
serenity, a brute`s indifference, and a
rapier-altertness." Stapledon greift diese
Unfassbarkeit des göttlichen Wesen am Ende seines Buches
erneut auf. Er fährt fort:
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<= die Widersprüchlichkeit Gottes Wesen. Von
solchermaßen widerstreitenden Emotionen im Bezug auf
Gott handelt auch Rudolf Ottos "Das Heilige. Über
das Irrationale in der Idee des Göttlichen und sein
Verhältnis zum Rationalen" |
Seite 6: "Presently
the apparition was transformed. I discovered that it was
no single constant face but a succession of face forms
imperceptibly changing into one antoher. It was as though
the flux of thought in this uranian being so remodelled
the whole structure of its visage that nothing was left
the same but a subtle air of personal identity. As a
cloud changes from shape to shape, so this phantom
suffered a continous metamorphosis in such manner that I
saw it now as a mythical beast, now as a fair young man
with battle in his nostrils, now as sphinx, now as a
mother bowed over her child, now as the child crucified,
now as a jesting fiend, now as a huge inhuman insect face
with many-faceted eyes and pincer-mandibles, now for a
fleeting moment as the white-bearded Jehova." |
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<= Gottes viele Gesichter Gedankenexkurs: Platon (427-347
v. Chr.) versuchte das Wesen der Welt zu erfassen. In
verschiedenen Schriften allerdings zeigte er, dass die
letztendliche Wahrheit dem Menschen vielleicht
verschlossen bleibt. Mehr
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Seite 7: "The
transformations became more rapid, more bewildering. The
features disintegrated from one another. Instead of a
face there were a thousand eyes intermingled with a
thousand searching or constructing hands. I seemed to
detect also, in the obscure depths of the vision, a
thousand phallic shapes, flaccid, rampant.
Yet even through these many and fantastic changes I
retained the sense that I was beholding no mere chaos of
images but manifestations of the unique, the superb one.
'It is God, it is God', I said to myself. But I knew that
if indeed there is a God he is no more visible than the
theory of relativity ... It is God stirring my mad mind
to create true though fantastic symbols of himself.'" |
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<= Gott offenbart sich als Folge von Symbolen
seiner selbst Isaac Newton über die
Unvorstellbarkeit Gottes
The Cosmic Meaning of our Lives: a personal view
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Kapitel 2:
Creation
In diesem Kapitel beschreibt Stapledon wie Gott aus
dem Chaos den Kosmos schafft.
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Seite 11: "Horror
seized me. Could this, this living pole-axe, be the face
of the true God? could the spirit that this thing
expressed be the one reality behinde men`s dreams, the
dreams that they had reverently perfectd through the
ages? Where was the Love, and where the Wisdom; where
even the Justice and Righteousness?" |
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<= Zweifel an Gott Rudolf Otto beschrieb solche Wahrnehmungen
Gottes in einem Buch über das Heilige
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Seite 12: "It
seemed that in the dark spirit which is God there was not
peace but restlessness, and the insistent need to create." |
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<= Gottes Drang zum Schaffen |
Stapledon beschreibt dann,
wie Gottes viele Hände das Choas formten, wie sie ein
kleines Stück Chaos auf eine Fingerspitze nahmen: |
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Seite 12: "He drew
out from chaos a minute portion, so minute that it lay on
the point of his finger as a mote upon a continent.
Earnestly for a while God gazed upon this infinitisimal,
considering how to work his will upon it. The delicately
he rolled it between a finger and a thumb, vitalizing it
with the novel urge of his conception." |
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<= Gott knetet das Chaos |
Gott bearbeitet das Chaos
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Gott als kreativer Schöpfer: ein ähnliches
Bild als Animation |
Seite 14: "And God
constricted the cosmos until every unit coincided with
every other, and the cosmos was no larger than any single
one of them. Like a mote upon a continent it now lay upon
the finger tip of God, and the rest of his hands were
drawn away from it. |
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<= die erste Singularität: alles ist ein
Punkt: der Urknall wird vorbereitet |
Within the atom-cosmos
were all the potencies for many million galaxies, and for
storied worlds innumberable. Yet the pregnant members of
the cosmos, though coincident each with all, remained
inert to one another. For God had not yet broken the
seals that he had set on them. |
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God gazed long upon his
creature. And he smiled. And all his hands were still. |
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Then God spoke to the
dark and slumbering germ of the cosmos. And he said, `Let
there be light'.
Immediately the seals were broken that God had set upon
the myriad primal members of the cosmos. And the cosmos
burst into life." |
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<= Und Gott sprach: es werde Licht primal members als Strings, Quanten, Seelen?
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Kapitel 3:
The Cosmos is Launched
Hier beschreibt Stapledon, wie der Kosmos sich weiter
entwickelt. Viele der Gedanken erinnern an erst später
physikalisch-kosmologisch formulierte Vorstellung über
die erste Zeit nach dem Urknall.
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Gibt es einen göttlichen Weltprozess:
Spekulationen über das Ziel des Kosmos |
Seite 19: "A
dazzling, insupportable brilliance leapt at me and
engulfed me. Around, above, below was light fiercer than
the sun`s disc at noon. Light stabbed me through and
through from every side with its innumearble incandescent
blades ... In answer to God`s command, the atom cosmos
had burgeoned not only with light but with a space and
time peculiar to itself." |
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In den 1920er Jahren sprachen E. Hubble und A.
Friedmann von einer Expansion des Kosmos. Zitate: der mittelalterliche Mystiker Eckehart
(1260-1329) über Kosmos und Seele
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Seite 21: "I could
see also the primal members themselves, the radiant
centres of all this rippled light. And though they were
now once more distinct and scatterd, I could see, or
rather by a kind of microscopic telepathy I could feel,
that each one preserved within itself, like a forgotten
memory, the presence and the influence of all the others.
Each must now and for ever be a true memeber of the
cosmic unity, possessed by the whole, but also pervading
the whole with its own unique nature." |
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<= primal members als Leibniz`sche Monaden
oder als non-lokale Quanten? Chrysippos, Apollodorus (antikes Griechenland)
und Poseidonius über die Weltseele
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Seite 23: "While I
was still toiling in this desolation, there came a moment
when I realized that I had all along been confronted by
something more than the physical aspect of the cosmos,
namely its inchoate and profoundly slumbering mentality,
in fact by the cumulative impact of the myriad primal
mindlets upon my mind. Or should I say the pact of the
foetal spirit of the cosmos was dissociated into the
myriads of the simple spirits of its members." |
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<= die kosmische Seele
verteilt auf atomare Bestandteile? Thales und Anaximandros
(antikes Griechenland) über die Beseeltheit des Kosmos
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Kapitel 4:
The Great Nebulae Appear
In diesem Kapitel beschreibt Stapledon die Geburt
kosmischer Nebel als eigene Lebensform. Wenn Stapledon in
Kapitel 1 scheinbar unvereinbare Eigenschaften in Gott
vereinigt sah, so findet sich diese Ambivalenz der
Gefühle auch in der Beschreibung der lebenden Nebel
wieder:
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Die Idee von einem Weltprozess Weltprozess als Bild
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Seite 27: "... I
was soon to find myself in a world of passionate beings
whose alien, yet not entirely inhuman nature was to tax
my comprehension and to wring me with conflicting
sympathy and loathing." |
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Die Wolken kosmischen
Urmaterials beginnen sich zu formieren: |
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Seite 27: "The clouds
continued to drift apart from one another, continued to
contract and gyrate and define themselves. Presently they
were but small soft globes or flecks of light,
snow-flakes whirling in the huge gulf of space... these
were the Great Nebulae.
I had at first no inkling that these largest of all
physical objects were alive, that each one of them in its
own unique way was a sensitive and intelligent being,
that every movement of this great host was no less
significant of joy and grief than the gestures and facial
expressions of men and women, that here before me were
many which, though possessing nothing at all like a human
eye, regarded one another`s eloquent forms with joys and
longings no less vivid than the personal loves of men and
women..." |
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Das Bild links zeigt eine Aufnahme des Orion
Nebels (NASA-Bild) Schöne Aufnahmen kosmischer
Nebel findet man im Internet in großer Fülle.
Anscheinend stellt die NASA viel Material zur Verfügung.
Gute Suchbegriffe sind:
- nebula / nebulae
- nasa
- pictures
- gallery
- space
- hubble
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Der Größe dieser Kreaturen
entsprechend langsam geht deren Leben vonstatten: |
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Seite 30: "... I
reminded myself that the briefest of the movements which
I now witnessed must in fact occupy millions of
terrestrial years, and that this impression of vital
activity was an illusion." |
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<= Der Faktor Zeit |
Kapitel 5:
A Biological Study
In diesem Kapitel beschreibt Stapledon den
körperlichen Aufbau der Nebel aus Organen wie sie
vergleichbar auch Menschen besitzen.
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Seite 35: "The
new-born nebulae existed for aeons as mere lucent clouds
of gas, featureless and mindless. But when the primal
beings within the core had become very crowded, and very
subject to mutual influence and to the overmastering
tempest of light on which they were tossed, there was
formed, deep within the incandescent heart of the core
itself, a unifying centre of life, a region no larger
than the bulk of a thousand stars, but dense almost as a
liquid, and turbulen with such fury of radiation as had
not occurred since the atom-cosmos first responded to
God`s word.
Little by litte, this vital centre organized the whole
core as a balanced yet ever-changing system of
hurricanes, trade-winds, tornados, subservient in all
their operations to the vital needs of the whole.
And as the airy streamers and filaments of the nebular
disc began to appear, these also were inwardly organized
to the requirements of the new being. They became in fact
true living tissues, fulfilling all manners of delicate
vital functions, though they were but ordered winds, more
tenuous than any man-mande 'vacuum'." |
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Lesetipp: "Das Gas zwischen den
Sternen", von Ronald J. Reynolds, in:Spektrum der
Wissenschaft, März 2002, Seite 30-39. Reynolds
beschreibt die Dynamik interstellaren Mediums
in dem Artikel so: "Das dünne Gas, das den
weiten Raum zwischen den Sternen erfüllt, sahen die
Astronomen lange Zeit als Störfaktor an ... Heute ist
klar, dass das interstellare Gas in vielerlei Hinsicht
einer Planeten- oder Sternenatmosphäre ähnelt: Es
transportiert Materie von explodierten Sternen und
Energie über weite Bereiche der Galaxis..." |
Seite 36: "It is
not surprising that I could not discover the mechanism of
this steady internal evolution. But one point seemed to
me certain. Natural selection played an important part
within each nebula, favouring some experiments in vital
orgainzation and destroying others, much as on earth it
favours some races of organisms and destroys others." |
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<= Ist diese interne Evolution
der Nebel vielleicht vergleichbar mit dem Entstehen eines
globalen Gehirns auf der Erde? Ähnlich evolutive Gedanken
dachte zeitgleich der Jesuit Teilhard de Chardin
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Seite 37: "The core
and the tresses of the living nebulae are composed of
many kinds of tissues, each a pattern of little enduring
whirlwinds of many gasses and dusts in physical relation
with one another. Scattered through these tissues are
many organs of sensation and of control, and many
insulated tracks for the transmission of messages between
the core and the tresses ... It is sensitive to all the
frequencies of radiation, to pressure, to warmth and cold
and to many chemical changes. It can retard and quciken
the flow of its radiation in different parts of its body.
It can also, by stimulating certain regions to expand or
contract, alter the shape of its convolutions." |
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<= Histologie oder Gewebekunde der großen
Nebel Ähnlicher Gedanke: das ostfriesische Wattenmeer
als neuronales Netzwerk einer globalen
IntelligenZ?
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Seite 39: "... the
lone nebulae have developed a considerable intricacy of
thought and a vast and subtle gamut of emotions ... the
more advanced of the lone nebulae had, as a matter of
fact, been driven to devlop a kind of 'internal language'
of symbolic images and incipient gestures." |
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Sammlung von Emotionen Die innere Symbolsprache menschlicher
Gesellschaften
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Seite 40: "Their
visual perceptions were of course very different from
those which we obtain by lens and retina. Their grasp of
the solid form of seen objects was based on their power
of discriminating slight differences in the direction of
the light-rays which entered their tissues at different
points. Thus their seeing consisted of the apprehension
of innumerable every-changing parallaxes, the relations
of which were automatically analysed in the brain tracts
of the core, and perceived as external objects having
precise shapes and colours and sizes..." |
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<= Die Augen der großen Nebel Gedankensprung: Tor Norretranders
über die konstruktive Leistung der Sinneswahrnehmung
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Seite 40: "The nebula`s source
of external attraction was at bottom not unlike a blend
of our touch, our balance, and our kinaesthesis. But it
was developed with the same subtlety as nebular vision.
It afforded very precise perceptions of masses at a
distance, discriminating them with surprising accuracy in
respect of shape and detailed texture of density. Thus it
amounted to a kind of 'tactual seeing' entirely unknown
to man." |
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<= Gravitative Augen und taktile Organe Das Bild links zeigt eine Aufnahme des Eskimo
Nebels (NASA-Bild)
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Seite 40: "In
addition to these two ways of perceiving one another, the
social nebuale could sense differences of electric charge
in their neighbours. And as electric changes were
symptomatic of emotional changes, this electric
sensitivity had for the percipient a strong emotive
significance." |
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<= Elektro-emtionale Wahrnehmung |
Seite 41: "Along with powers of
external perception came powers of voluntary locomotion
... This was done by directing the discharge of their
radiation in such a manner that the recoil might propel
them whither they willed." |
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<= Fortbewegung der großen Nebel |
Seite 41: "The
external language in its finished state consisted
entirely of delicate rhythmic changes of radiation
produced and received by specialised organs." |
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<= externe Sprache der großen Nebel |
Kapitel 6:
Outline Of A Strange Mentality
In diesem Kapitel beschreibt Stapledon das Seelenleben
der Nebel. Dabei ist die wichtigste Unterscheidung die
zwischen sozialen Nebeln und isolierten, einsamen Nebeln.
Kapitel 6 behandelt die letzeren.
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Seite 45: "To
understand the mentality of the nebulae, one must bear in
mind three facts which make them differ through and
through from human beings. They do not succeed one
another in generations; they are not constrained by
economic necessity; the great majority of them have
reached maturity in ignorance of other minds." |
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<= drei große Unterschiede zwischen Nebeln
und Menschen |
Seite 47: "Interest
in economic activities, which has played a part in
terrestrial life at once so stimulating to the practical
intelligence and so hostile to the finer kinds of
percipience and thought, finds no place in nebular
culture ... Until I became familiar with nebular life I
had supposed that wihtout the spur of economic need no
progress could be made, and the higher reaches of
mentality would never be achieved. This error seems to be
now ludicrous." |
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Stapledon äußert in vielen seiner Bücher
Zweifel an einer allzu überragenden Bedeutung
ökonomischer Denkweisen. Eigene Gedanken zu den Gefahren
eines Ökonomismus |
Seite 48: "...
since self-consciousness depends very largely on the the
conscious distinction between self and others, this also
was unable to develop normally in the isolated nebulae.
Only when disease produced in them violent mental
conflicts and a state of 'multiple personality' did they
ever conceive of a plurality of minds." |
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Innere Pluralität als Baustein
von Intelligenz? |
Seite 49: "...
owing to lack of distraction, they were able to apprehend
earlier, and to develop more earnestly, certain aspects
of 'inner' experience or 'experience of experience' which
terrestrial spirits can only surely and with austere
self-discipline discover at all." |
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<= mystische Neigung der Nebel Die Mystik des Meister Eckehart
(1260-1329)
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Kapitel 7:
The Social Nebulae
In diesem Kapitel beschreibt Stapledon das Leben der
sozialen Nebel, die in Gruppen vorkommen und Kenntnis
voneinander haben.
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Seite 58: "Among
the social nebulae, as among human beings, there arose
inevitably all kinds of conflicts between the individual
perfection and the social perfection." |
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<= Individuum und Gesellschaft: ein typisch
stapledon`sches Thema |
Seite 60: "... in
the happiest cases, where admiration and desire were
mutual, each would conceive a craving to complete his own
form by responding to the other`s influence." |
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<= Definition von Liebe |
Seite 60: "Very few
groups attained this perfection. Most were either too
closely or too loosely knit. In the former the individual
spirit was stifled by the proximity of his neighbours. He
was a mere herdmember, with no inner being. And because
society was composed of barren individuals, social life
was barren also. The dance pattern of the group was, so
to speak, geometrical and fatuous. In the too loosely
knit groups, on the other hand, there was no willed
community at all, but only a grudging contract by which
all engaged to refrain from interference with their
neighbours, so as to secure the maximum freedom of the
individual behaviour." |
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<= Das Spannungsfeld zwischen
individualistischen Gesellschaften und Herden |
Von hier an entwickelt
Stapledon nun eine ergreifende Geschichte des Kosmos.
Kriegerische Nebel versuchen andere Nebeln unter ihre
Gewalt zu bringen. Es gibt Widerstand, in dem zwei
Individuen namens "Fire Bolt" und "Bright
Heart" eine wichtige Rolle spielen. Am Ende wird
angedeutet, wie aus den Nebeln zunehmend Sterne
entstehen: das Alterssiechtum der Nebel und die Geburt
neuer Lebensformen im Kosmos. Erst lange nach der hohen
Zeit der Nebel werden die Menschen entstehen. |
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<= die letzten Kapitel des Buches |
Die verbleibenden Kapitel
sind: Kapitel 8: The Martial Groups
Kapitel 9: The First Cosmical War
Kapitel 10: Bright Heart
Kapitel 11: Bright Heart & Fire Bolt
Kapitel 12: Death of Bright Heart
Kapitel 13: Fire Bolt
Kapitel 14: The Last Phase of the Nebular Era
Kapitel 15: Interlude
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Mit den letzten Sätzen
seines Buches kommt Stapledon zurück zu seinem großen
Eingangsthema: das Wesen Gottes. Der Kosmos ist
übersäät mit toten oder sterbenden Nebeln; die Ära
der Nebel ist vorbei: |
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Seite 126: "I
peered beyond the dead hosts of the nebulae. There, there
still, outside the boundless finitude of the cosmos, God
still watched the processes that he had set in motion.
From the bottom of my being, I loathed him.
The features became clearer. Dread face of power!
Brutish, human, celestial! I strained and strained to
read God`s face. But it was inscrutable. |
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Schlussgedanke: Gottes Wesen ist unfassbar, sein
Gesicht nicht zu lesen. Aldous Huxley über das
Paradoxon des Göttlichen
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Cruel? Indeed, no!
Compassionate? No! Or in a manner, yes? For surely that
calm attentive gaze meant not mere calmness, mere
aloofness. Did it perhaps mean passion transmuted? Did it
speak of inner participiation in all grief and joy?
Perhaps. Yet it was ruthless, as though compassion had
been absorbed and used in some loftier and relentless
exaltation." |
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Das folgende Gedicht von
Ulrich Ziesing (Isla de La Palma,
Kanarische Inseln) - ein
universales Glaubensbekenntnis - gibt meiner Empfinden
nach sehr schön die Stimmung von Stapledon`s Buch wieder
und damit soll diese Seite auch beendet werden:
von
Ulrich Ziesing
Ich bin das Leben
spricht das Licht,
das sich im Regen
in Vielfalt bricht.
Ich bin der Weg,
sagt das Leben:
Dem Weben als Steg
zum Ziele gegeben.
Von Süden nach Norden,
zeigt der Weg.
Vom Abend zum Morgen
über alles hinweg.
Zur endlichen, ewigen Einheit des
Körpers und Lichts,
versichert verwehend der farbige Bogen,
wird alles gehoben, geschoben.
Verwoben verborgen
im N i c h t s
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Abschliessendes Gedicht |
Literaturtipps zu kosmischen Nebeln:
Scannapieco, E. et. al.: Die Macht der kosmischen
Leere. In: Spektrum der Wissenschaft. November 2002.
Seite 36-43. Spektrum der Wissenschaft
Verlagsgesellschaft, Heidelberg.
Reynolds, R. J.: Das Gas zwischen
den Sternen. In: Spektrum der Wissenschaft, März
2002, Seite 30-39. Spektrum der Wissenschaft
Verlagsgesellschaft, Heidelberg.
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<= Die beiden Titel beschreiben eine überraschende
Strukturvielfalt und Wandelbarkeit der kosmischen Nebel. |
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Quantenreligion |
Hobby-Philosophie |
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Kontakt
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