СЕКОГАШ – ВЕЌЕ КАБАЕТ
ALWAYS – ALREADY ACCUSED/CULPABLE

Summary/Abstract: This paper reveals the deeply enrouted hermeneutics of culpability (as well as several examples of axiomatic culpabilization) in contemporary culture, and its well known, presupposed arguments about human beings as a priori culpable subjects. At the starting point of history, one of the culpability narratives stems from the domain of religion – and is based on the axiomatic parable of „the original sin“, sanctioned by God with the famous exile from the paradise garden, i.e. the shift from immortality toward the moratlity. Christianity itself is founded on the motif of original sin, the archetype narrative of culpable performativity of Adam and Eve, vis a vis God’ command to consume the „prohibited fruit“ (of –sexual- knowledge). The other, widely acclaimed performative of people’s genuine culpability, which is ready to argue (and also find) the human beings as always - already culpable ones, is articulated by Sigmun Freud, and his psychoanalysis. Starting from the notion of „nucleus family“, each human being enters some cast in a „family romance“ – throwing him/her into culpable, potentially incestuous pulsions and contradictory strivings, like the Oedipus complex, internal conflicts and rivaltry between generations, or various efforts to dethronise the Totem - ancestor. The third, and maybe the mostly neglected aspect, of people’s contemporary culpabilisation comes from a domain of bureaucracy, as a (hidden) state apparatus,which is not only opppresing the modern citizens, but (usually) accusing them, in different ways, as well, in order to keep them obedient, insecure, tamed. This various, as well as pretty invisible effects of modern structural violence – have already been recognised, anticipated and described – thanks to the fictional masterpieces of Franz Kafka, Georgi Gospodinov, David Albahari and many other writers. At the end, modern media discourse implements plenty of advertising strategies – to actually hide and transform one’s individual crime (like, the halflegally implemented process of transitional privatization of state capital, or corruption), turning it into acceptable and attractive story, even a role model for achieving someone’s highly executive, personal „succes story“. Thus, we face the opposite effect of culturalization the crime – as a crucial mechanism of actual, posttransitional (or, neoliberal) propaganda.

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