Malm Occasional Table Ikea

accompanying theoretical work

Bergtod


Climbing
passion between Eros and Thanatos

In a society that is increasingly insured against any risk, it seems nonsensical that are taken straight into the spare time high risks. Nevertheless, enjoy dangerous sports such as hang gliding, bungee jumping, river rafting, base jumping and more popular. This trend sports achieve, not least because of the frequent fatal accidents, a large media presence. As the oldest sports in the Alps takes the classic mountaineering, in which the goal is to climb a mountain summit, while a special role, because the new forms of alpine sports are reinterpretations of the classic mountain climb in most cases. In the good two hundred years since the first ascents in den Alpen haben sich spezifische Rituale und eine reichhaltige alpine Literatur entwickelt.
Diese Arbeit geht anhand wissenschaftlicher und literarischer Texte der Frage nach, wie insbesondere beim Alpinismus, die Lust am Leben und die lustvolle, sportliche Betätigung in der Nähe des möglichen Todes zusammenhängen. Ich beginne mit Elias Canettis ablehnendem Blick auf den Tod, betrachte, was Sigmund Freud gegen Ende seines Lebens über den Tod gesagt hat, beobachte die Sicht von Bergsteigern und wende zuletzt den Blick zurück in die Literatur, um zu erfahren, was Imre Kertész zum Verhältnis von Eros und Thanatos zu sagen hat.

Elias Canetti schöpft die Kraft für sein Werk zu einem grossen Teil aus dem Widerstand gegen den Tod. Canetti hat ein Leben lang seine Gedanken zum Tod zusammengetragen. Seine Erben haben sie 2003 in einem Bändchen herausgegeben. Canetti wehrt sich nicht gegen die Tatsache des Todes, sondern er hasst ihn aus tiefstem Herzen als den Feind des Menschen. Canetti transformiert seine Verzweiflung über den Tod in die Hoffnung, dass die Menschen, die er in seinen Texten beschreibt, so lange immer wieder auferstehen, wie jemand ihre Geschichten liesst.
Eine viel pragmatischere Stellung gegenüber dem Tod nimmt Sigmund Freud ein. Für ihn als Psychoanalytiker ist der Tod unverbrüchlicher Teil des Lebens. Er siedelt in „Das Unbehagen in der Kultur“ in der Nähe des lebensschöpfenden Triebes Eros den Todestrieb, Thanatos an. Obwohl er diese Idee in seiner Forschungsarbeit anfänglich mehrere Male verwirft, gelangt er zur inneren Überzeugung, dass es keine andere Möglichkeit geben könne, als die, dass Eros und Thanatos systemisch zusammengehören. Freud vermutet, dass zwischen den beiden anscheinend so unterschiedlichen Trieben eine untrennbare Verbindung besteht, und dass beide immer nur in der Beziehung zum andern bestehen können, sie sich also gegenseitig bedingen. Während Freud den Eros als das Prinzip des Zusammenfügens zu immer komplexeren Systemen versteht, bezeichnet er Thanatos als das Prinzip der Dekonstruktion, als die Rückführung des Lebens in seine anorganische Vorstufe.
In „Geschichte des Todes“ bestätigt Philippe Ariès die Nähe von Eros und Thanatos. Anderseits zeigt er einen eindrücklichen Aspekt auf, in der Veränderung der Sterbegewohnheiten in der westlichen Welt: Die Totenkulte werden laut Ariès in der zweiten Hälfte des 20. Jahrhunderts zunehmend bescheidener. Die Trauer nimmt einen immer privateren Charakter an. Ariès bezieht sich auf den englischen Anthropologen Geoffrey Gorer 1905–1985 der feststellte: „....dass im 20. Jahrhundert die Trauer so tabuisiert wird, wie ein Jahrhundert davor die Sexualität.“ Mit Blick auf diese Unterdrückung der Wahrnehmung des Todes in der Öffentlichkeit ist auffallend, dass dem Tod, der unter den Augen der Öffentlichkeit stattfindet, ein zunehmendes Interest is not placed. Disaster movies, murder and mayhem fill movie theaters and television programs. During the 30 years since the 20th Century an increasing tendency to the hidden death can be observed in the hospital, to a secret and the public was therefore withdrawn from dying, and death, and especially the dying almost entirely banished from the public space, the curiosity of the audience is like most public death in the mountains the gruesome pleasure in looking at a medieval hell representation. The observability was in the 20th Century mountaineering, the well visible in some routes to a modern dance of death. I refer to the Austrian mountaineer and author Heinrich Harrer. He describes in the book about the Eiger North Face, "The White Spider" as in front of the telescopes on the Kleine Scheidegg every time the rope teams ventured into the wall, gathered dense clusters of people, and the unsuccessful in the early mountaineers during their binoculars death . watching Before the first successful ascent of eight climbers died before the eyes of a curious live audience and the journalists of the world press. Even the dead to rescue his two years in 1959 on the wall hanging Stefano Longhi was suitable as an attraction to attract droves of people with good visibility. Just what laid in this time of the private rooms in hospitals and medicalized was excited greatest interest of the people when it presented itself as a spectacle in the Alps. Rainer Rettig is in the book "Eiger, tragedies and triumphs" to the extent that it in detailed imagery, the shattered bodies of those shows that have crashed on the Eiger. While the crowd of onlookers waiting in front of them someone falls from the wall and after several hundred meters, where he will be smashed on striking the rock, most recently as a bloody lump of bone, flesh and pieces of cloth under the wall in the rubble dead or dying hits, it satisfies a voyeuristic desire for sensation and horror, this crash is the view of many experts the falling a thoroughly enjoyable experience. The German mountaineer and security expert Pit Schubert cited in his book "Safety and Risk in ice and rock," the Swiss geologists and Alpenerforscher Albert following way home: "The crashing not experience such fear of death or other terrible sensations, no distress or pain. While recognizing the crashes very soon that this fall will probably end in death, but he perceives this as part of a very pleasant feeling and a tremendous composure .... The awareness goes painless, shortly after the moment of breaking, the most, heard, but never felt more painful. "Heim says In his text, hear the crashes in the time of the fall occurring extended him a hundred times, beautiful music and experience true happiness. The same text is also cited in an article in Der Spiegel 41/1978. Home referring to his own crash experiences and statements from third parties. If we are to believe these statements, we can describe the moment of the fatal crash the same time as orgiastic climax of mountaineering, the ultimate objective unconsciously every mountaineer. It would the deadly collapse of the place where Eros and Thanatos combine pleasurable. Today, the Internet platform, the possibility of such accidents at home in the living room to witness youtube. Despite Albert Home insurance, that the crash of the falling only joy and readiness to take any pain, fear, and overcoming a constant theme in mountaineering. To write Philipp Felsch, Beat Gugger, Gabriele Rath in the preface to "Mountains, incomprehensible passion" that the major experiences of the mountaineer fear as an integral part of the physiological state of emergency (> Flow) is one in which one comes in mountaineering. Accidental death and claim their place in the horizon of meaning of mountain climbers. Connects so the determination of near-death soldiers and mountaineers and it is no surprise that mountaineering expeditions in the early military conquests sieges and matched, just were not conquered countries, but mountain peaks. In the same book Paul Veyne describes in an article that the French Alpine Club in 1874 after the German lost - was founded Prussian War of 1871 explicitly to prepare for the rematch against Germany. This is the military significance of mountaineering stressed and it also explains why military expeditions were organized in the Himalayas for a long time. High-ranking officers were used for this particular organization and also, who, when a chance of a "summit" was given. The Nazis stylized the dead of the two summit attempts in 1934 and 1938 on Nanga Parbat as a symbol of German heroism and sacrifice and put them at a constant ideological terminology in addition to those killed at Stalingrad. Nanga Parbat is still regarded as a German of Mount Doom.
A young mountaineer Reinhold Messner to generation, with a new democratic consciousness, defined for itself in the 70s of last century, the Alpine style. Instead of the mountains with the aid of high-makers to install miles of fixed ropes, they climbed high mountains in a small group of equal climbers. But the increased presence of women in the hardest routes should the "demilitarization" of mountain climbing have helped. Women rose at all times of the mountains and made it significantly, but the gender issue heated up in the early days of mountaineering's minds, and the men were unsure whether the female intrusion into their domain. Although Lucy Walker for six years after the first climb was the first woman on the Matterhorn, it was not enough to secure the fundamental recognition of women among mountain climbers. The inclusion in the SAC, they were restrained from 1907 to 1979. The first mountain guide in Switzerland, Nicole Niquille initially had a difficult time in her career and had a long time for recognition by their male colleagues wrestle. Since women make up in the huts only about a quarter of the nights, they appear less frequently than men in the accident statistics. After the SAC receives and women since 1978, they have integrated into the SAC club life and belong to the extent that they are not specifically mentioned in many statistics.
Mihaly Csikszentmihalyi describes the general flow, and rock climbing in particular, as a "positive addiction", the balance between demand and capacity. In experiments showed that people who give up their daily dose of luck, had to respond with withdrawal symptoms. The German sociologist Stefan Kaufmann describes in his article "Technology on the Mountain" Mihaly Csikszentmihalyi's definition climbing as Deep Play. That means an activity that intrinsically motivated, and characterized by self-realization is and enables deep sense experiences. Another word for this is sensation seeking. I refer this to the work "flow experience in reading, an EEG experiment."
merchant and non-differentiated Extreme Extreme mountaineering by knowingly accepting the risk of death at the extremes. "For the extremes converts the near-death to life elixir. Kaufmann continues that the climbing would lose one of its reasons for existence, if one were to introduce the absolute certainty that this would be welcomed as driving a car, for example, almost all men. Since mountains are climbed, there is debate about which is the right way to do this. The Who Danger of death, with long rows of bolts defused in crack-free rock has been criticized in many circles, climbing to the allegation of unethical climbing. Who are the mortal danger that is not in your portfolio, throughout the scene as unethical. "By fair means" is the associated keyword.
The passion of the climber can be seen as a true passion. As a suffering that is being fought by the mountain climbing. This is how John Harlin Jr. in the book to overcome "the wall of the walls" as forty years after his father died in an accident on the Eiger north face, his life trauma of father loss by himself at the age of 49 years rising through the wall. He describes it in exactly that Stelle, wo sein Vater infolge eines durchgescheuerten Fixseiles abgestürzt war, erstmals für den Vater gar keine Gefühle mehr hatte. Jetzt war es seine Wand und mit jedem Schritt, den er weiter ging, machte er sich die Wand mehr zu eigen.
Im Bergsteigen kommt der Mensch sich selbst und seinen Gefühlen sehr nahe. Die Auseinandersetzung mit der Gefahr führt, wie vielfach versichert wird, zu grössten Glücksgefühlen. Todesgefahr kann aber nicht nur bei einigen Bergverrückten zu Glücksgefühlen führen. Der ungarische Literaturnobelpreisträger Imre Kertesz ist als einer der letzten Auschwitzüberlebenden sozusagen ein Experte des Überlebens. Er erwähnt im Alter von 80 Jahren in einem Interview (im TA Magazine Nov. 09) that it was in Auschwitz, where quite happy moments when the absolute near-death has been felt. "I am the most radical moments of happiness felt in the concentration camps. One can not imagine what it means to take a ten-minute break at work. to stand very close to death, is also a form of happiness. "