ABSTRACT:
In the middle years of the 20 th century, the long-silenced Hungarian philosopher and essayist, Béla Hamvas worked out a concept about the two possible "paths" of "living a life", in philosophical meaning. He named them "Path of the elders" and "Path of the gods". His philosophical narrative based on the results of the most important philosophers like Nietzsche and Heidegger, but Hamvas was also an adept of the eastern tradition, above all the Sanscrit textual heritage.
Path of the elders is the path of reproduction. The man who walks the path of the elders is a self-conscious member of his family, he lives as a descendant of his ancestors, and as an ancestor of his future descendants. He is a man of tradition, member of the community. He don’t have to solve his material, spiritual and existential problems all alone. His failures aren't determinate too: his descendants have the chance to find a solution. The problem is: if the descendants walk towards on this path, finding real solutions become almost impossible.
The other path, the Path of the gods could be the path of innovation if innovation is equal to some kind of spiritual reborn, the Vita Nuova. The man of this path is desperately searches the connection between his own life and the supernatural. He is reidy to break his bindings to this world - this is the archetype of the monk, the pilgrim or the alchemist.
I would like to carry out an analysis on some famous and infamous Krúdy-texts, searching and collecting the textual techniques of merging and dissolving the signs and attributional systems of these paths in the world of these novels. The most important question is: how and why have to the two exclusive paths merge in one single "discourse" - maybe as crucial part of the aesthetical-philosophical phenomenon called "romanticism".
