Introduction to Noomakhia (lecture 3) Logos of Indo-European Civilization
We are continuing our lectures dedicated to Noology, philosophical discipline about consciousness, human mind, and the thought. Today we have two lectures. The third lecture has the name ‘Logos of Indo-European Civilization.’ So now we are going to apply the methodological principles explained in the previous two lectures to concrete objects and to concrete civilizations. We have spoken about the three Logos theory and the concept of existential horizon and the Historical. So now we are going to apply that to Indo-European culture. First of all when we are speaking about existential space, we can apply this concept to different scales, to small communities, to middle sized communities, or to big communities, for example united by the similar or same linguistic origins. And now we are going to speak about Indo-European existential space. What is Indo-European existential space? It is one of the largest forms of unity. Indo-European existential space coincides with the space where people speaking Indo-European languages live. What are Indo-European languages? That is Roman, Latin, Greek, German, Celt, Slavic, Persian, Indian Sanskrit and the other Prakrit languages, Hittite in Ancient Anatolia, Phrygian, Thracian, Illyrian (the ancestors of Albanians), and Balts more or less. What is interesting is that gypsies as well belong to this linguistic community because the language of the gypsy is also Indo-European. Their origins are uncertain but they speak in Indo-European languages. As well, Yiddish, a Jewish language, (a German language essentially) belongs to the European family. That is more or less the space populated by the people speaking these languages that enter in this Indo-European ecumene, Indo-European existential horizon. That is a huge amount of space, of peoples, of histories, very contradictory and conflictual, but at the same time that covers people speaking Indo-European languages. That is existential space.