{"id":25972,"date":"2016-04-09T09:25:18","date_gmt":"2016-04-09T09:25:18","guid":{"rendered":"http:\/\/www.marianagurza.ro\/blog\/?p=25972"},"modified":"2016-04-09T09:25:18","modified_gmt":"2016-04-09T09:25:18","slug":"george-anca-pan-la-dumnezeu","status":"publish","type":"post","link":"https:\/\/www.marianagurza.ro\/blog\/2016\/04\/09\/george-anca-pan-la-dumnezeu\/","title":{"rendered":"George Anca: P\u00e2n’ la Dumnezeu"},"content":{"rendered":"

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George Anca<\/p>\n

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P\u00c2N’\u00a0 LA\u00a0 DUMNEZEU<\/p>\n

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\u00a0<\/em><\/strong><\/p>\n

Cuprins:<\/em><\/p>\n

Geniul Draghicesco<\/p>\n

Sf\u00e2nta Maria<\/p>\n

Du Role<\/p>\n

Ancient Professeur<\/p>\n

\u00a0<\/em><\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

Geniul Draghicesco<\/strong><\/p>\n

\u00a0<\/em><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 8-1-14 Eram \u00eenscris cu un paper la un simpozion, \u00een aer liber, \u00eentr-o teras\u0103, pe mijlocul unui bulevard, cu sute de scaune ocupate pe r\u00e2nd. Am mai plecat p\u00e2n\u0103 la Sahitya, cl\u0103direa ro\u0219ie a scriitorilor din Calcutta. St\u0103team \u00een secretariat \u0219i vedeam o \u0219edin\u021b\u0103 a \u0219efilor, \u00een sala de consiliu, deschis\u0103. Aveau delega\u021bie rom\u00e2neasc\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Se spuneau nume. Am auzit \u0219i Anca. Am zis, Anca is here. Parc\u0103 nu s-a auzit. Mai apoi, au ie\u0219it patru haidamaci. Nu-i \u0219tiam. Nici scriitori nu erau. Securi\u0219ti de afacere. Se uitau la mine, nu veneau, nu m-am dus. Or fi spus \u0103lora, Anca e za\u021bul din filtrul lui M.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Am luat-o printr-un macroparc, cu mormane floricole \u0219i banyani, f\u0103r\u0103 nimeni. P\u00e2n\u0103 ap\u0103ruser\u0103, tuf\u0103 de tuf\u0103, treb\u0103luind.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 M-am \u00eentors. N-am mai \u021binut paper-ul. Pe holul academiei, Lucre\u021bia. Da, tot pe Dristor. Mai vino. Am trecut \u0219i pe la G\u0103e\u0219ti. Casa Beciu mi te-a amintit.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pedagogica, sec\u021bie a Universitarei, ce se mai scufund\u0103, la ie\u0219irea din Micescu. Ben-Rugin\u0103. Bine de \u00eent\u00e2lnirile de dou\u0103zeci de ani, cu centauri ceat\u0103, inclusiv un scorn centenar, nume de gr\u0103dini\u021be. Schizofrenia a dublat centrala pe\u0219telui \u00een pieire.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 E\u0219ti culmea, b\u0103, e\u0219ti ho\u021bul. Unul ho\u021b, unul asasin. O plimbare pe fundul D\u00e2mbovi\u021bei cu bocanci de beton. Dau senza\u021bia c\u0103 nu sunt oameni. Literatur\u0103 persoana a treia.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 9-1-14\u00a0 A s\u0103ri dup\u0103 invita\u021bia amiezii, sub clopote electronice, cu toac\u0103 limbut\u0103. Reculeg suspensiv crampa lacurilor. Neprimind replici, nu mai auzi piesim.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 10-1-14\u00a0 Bejenire la Blaj. It’s already tomorrow in New Zealand. Iar conflict cu soacra?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 11-1-14 The Labour of the Self and of the Many. Regizorul vrea revolu\u021bie. To\u021bi, un strig\u0103t. Urletul din capul lui s\u0103 se masifice agitatoric. Nevasta se face c\u0103 nu se sup\u0103r\u0103. Parc\u0103 ai g\u0103sit scen\u0103 de sine, mai buni francezi dec\u00e2t americani. Piesa nescris\u0103 s-o juca \u00een nimeni.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 12-1-14\u00a0 Radu s\u0103rise peste degetele t\u0103iate, c\u00e2nd ne sun\u0103 un b\u0103iat de la Nemo. C\u0103 are un pachet. Cu ce, nu \u0219tie. 13 milioane vechi. N-avem. Am mai \u00eemprumutat 4 de la Luci. Era Donosteea, de Plata. (Kaos, \u00een basc\u0103). Juma-juma, cu restul de la ale mele. \u0218i intr\u0103 autoarea \u00een depresie, c\u0103 tot nu avem ce m\u00e2nca. Las\u0103. Bine arat\u0103 cartea. S-o mai citim. Treaba Eshei c\u00e2nd o scoate-o \u00een englez\u0103, la Delhi-Oxford.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 15-1-14\u00a0 Nu r\u0103spunsese Parisului \u0219i ne-a sunat pe noi. Apoi vorbiser\u0103. C\u0103 la plecare fusese greu, sau r\u0103u de tot. Scen\u0103 medeic\u0103. La r\u0103stire, c\u0103 el e fericit acolo \u2013 mai vedea. O preferase, oricum, pe Leana, \u00eentre 7 \u0219i 9. Nici nu era hot\u0103r\u00e2t\u0103 s\u0103 m\u0103 duc ori nu \u0219i eu s\u0103-i extrag\u0103 mucii lui copilaccio.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 16-1-14\u00a0 Belea \u2013 accent pe primul e \u2013 premiat de fa\u021b\u0103 cu Iliescu. Sute, la costum. Dorel Vi\u0219an \u2013 Luca Arbore. Distribuit\u0103 gratis edi\u021bia Perpessicius, retip\u0103rit\u0103. Bilderberg. Un pic antisemit. Tractoristu: ar fi fost azi unu ca Iliescu. \u00cengeri radio\u0219i sub sudalme.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 18-1-14\u00a0 Canast\u0103, nepo\u021bi, propolis. Sosirea din Paris a lui Victor. Botez, cu arom\u00e2nii, prin C\u00e2ndroveanu \u2013 dus \u00een decembrie trecut. Blindness de Saramago. Valsuri 7 zile pe s\u0103pt\u0103m\u00e2n\u0103. Sunanda Pushkar, so\u021bia ministrului Shashi Tharoor, g\u0103sit\u0103 moart\u0103 \u00een hotelul Leela Palace. Dependen\u021ba de ap\u0103 d\u0103 intoxica\u021bie cu ap\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 19-1-14\u00a0 N-a\u021bi fumat nimeni toat\u0103 canasta. Nici Tumalalika. Uleiul ro\u021bilor de pe pustii, bun de m\u0103turat plita. Guvern cu majoritate nerom\u00e2neasc\u0103. Parc\u0103 ai uitat u\u0219a deschis\u0103 la baie, m\u00e2na st\u00e2ng\u0103 ai avut-o \u00een ghips \u00een repriza a 13-a. Nu vreau s\u0103 m\u0103 salut cu nimeni de pe aceste platouri. Una gramatica pasiva que le permite entender muchas oraciones emitadas por los adultos.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 22-1-14\u00a0 Nu mai ajung la Jung. \u00cemi ia tensiunea, pe \u00eemp\u0103cate. Piesen\u021be poezise. Mai relaxant vadul bistroului dec\u00e2t academismul pensionar. Saroda Indore, salutat\u0103 de Plata. Eu nu m-am prins de scrisul revelat. Nessuna tradizione umana trovata.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 26-1-14\u00a0 \u0218ah viscolului din St\u00e2ng\u0103ceaua \u2013 dreptul penal special, civilistule \u2013 negligency \u2013 promitem c\u0103 n-o s\u0103-\u021bi sim\u021bim lipsa, mai bine urc\u0103 \u00een avion \u2013 \u0219i avionul \u00een aer \u2013 \u0219i sufletul la cer. – Svastica \u0219i fulgerul \u00een cimitirul din Graz. – Steaua lui David, peste tot. – Voi scrie o carte cu titlul Geniul lui Draghicesco?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 28-1-14\u00a0 D. Draghicesco: Verite et Revelation<\/em>, Paris, Felix Alcan, 1934. Verneux R.: Verite et revelation, R.P., 1936, 159-65, (Etude critique du livre de Draghicesco). L.L. Bernard: Draghicesco: Verite en (sic) revelation, in Social Forces Reviews \u2013 IV (1938-1939). Nicolas Berdiaeff: Verite et revelation (sic), traduit du russe par Alexandre Constantin, Delachaux et Niestle, 1954 (…eon, sobor, theandrism, kenosis…)<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Schingiui Schengen. Ce-o fi comparat L\u0103z\u0103ric\u0103 de nu adev\u0103rurile-revela\u021biile Draghicesco-Berdiaev (\u00een ordine cronologic\u0103 fran\u021buzeasc\u0103)? 1944: Republica Socialist\u0103 Evreiasc\u0103 Boto\u0219ani.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1-2-14\u00a0 Venisem \u00een marea clas\u0103 plin\u0103 de elevi \u0219i profesori, pentru \u00eent\u00e2lnire \u0219i lectur\u0103 de poezii. \u00cenz\u0103pezire-Mu\u0219atin, cu \u00eenchiderea \u0219colilor \u0219i neie\u0219irea din cas\u0103. Mai a\u0219teptam poe\u021bi locali, oficialit\u0103\u021bi \u0219i ne foiam f\u0103r\u0103 o vorb\u0103. Au mai venit \u0219i din str\u0103in\u0103tate, un american, un diasporean. Ne \u0219tiam, ne \u00eensemnam.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0218col\u0103rimea scoas\u0103 la z\u0103pad\u0103. Poezime nemaicitit\u0103. Ca la boem\u0103, vorbind pe fereastr\u0103, \u00eentroc\u00e2nd capul \u00een clas\u0103, goal\u0103. Poe\u021bii locali \u00ee\u0219i citeau versurile, dintr-o plachet\u0103 color, cuiva str\u0103in, ca-n francez\u0103. \u0218i r\u00e2deau \u00eentre ei, \u00een surdin\u0103, ca \u0219i cum asta e regia \u2013 s\u0103 apar\u0103 poe\u021bi seniori copiilor, poz\u00e2nd critic, bonjurian. \u0218i am zis str\u0103inului – ar mai fi a\u0219teptat Vornic \u2013 nu mi-a spus nimeni. \u00cemi venea s\u0103 zic \u2013 am venit, copii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2-2-14\u00a0 Asear\u0103, \u00een r\u00e2sul cu adres\u0103, Valeriu \u00ee\u0219i parada toate ale primului an \u2013 sunet \u0219i lumin\u0103, juc\u0103rii \u0219i scene, esoterism-ascensiune-p\u0103\u0219ire-bipedie-auscultare-aruncare-primire-siguran\u021b\u0103-glumire-ambi\u021bie-poz\u0103-aten\u021bie-echilibru-drum.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3-2-14\u00a0 Dintre chirurgi, nu Marius taie-n cre\u0219tinism, ci Dimitrie, fostul sprinteur, c\u0103 Dumitru e simi-pueril, cu mintalitatea, secund augustinismului. Ilidiul d\u0103 \u0219i-n Euken. E\u0219ti b\u0103n\u0103\u021bean, sunt v\u00e2lcean. Dup\u0103 45 de ani pe nerom\u00e2ne\u0219te, un cuv\u00e2nt-dou\u0103, distorsionate. Draghicesco fusese la tinere\u021be neutru religios. Augustinian cu sistem, avans\u00e2nd pe Berdiaev, la maturitate, \u00een coacerea sinuciderii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 5-2-14\u00a0 S\u0103 fie nepotul mai z\u0103p\u0103cit ca tine. Muzeu cu noi. S\u0103-i scriu \u0219i lui Pi\u021bu. Colo\u0219enco m\u0103 a\u0219teapt\u0103 la 6 la Sigma s\u0103 film\u0103m c\u0103r\u021bile, 50 minute, plus Draghicesco. Spamat la greu. Varz\u0103. Tot cu voi de g\u00e2t.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 6-2-14\u00a0 Oi fi vorbit dodiile cu sp\u0103rturi. Parler a tort et a travers. Rodica: Preotul a terminat \/ Ve\u0219nica mea pomenire, \/ Bulg\u0103ri de p\u0103m\u00e2nt uscat \/ Cad cu zgomot peste mine. \/ Dup\u0103-o vreme to\u021bi s-au dus \/ \u0218i-am r\u0103mas iar singuric\u0103, \/ Lum\u00e2n\u0103ri la cap mi-au pus.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 AUGUSTINUS\u00a0 SANCTUS \u2013 DE\u00a0 CIVITATE\u00a0 DEI\u00a0 CONTRA\u00a0 PAGANOS \u2013 LIBRI XXII<\/p>\n

xxii 30.6 (Augustinus se dimittit) … \/ \u201equibus autem satis est, non mihi, \/ sed Deo necum gratias \/ congratulantes agant. Amen\u201d<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 DE\u00a0 DIALECTICA \/ \u201e1. Dialectica est bene disputandi scientia.\u201d \/\/ CONTRA \u00a0FAUSTUS\u00a0 MANICHAEUM\u00a0 \/\/\u00a0 DE\u00a0 RHETORICA<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Augustine’s ancestors included Beberes, Latins, and Phoenicians. He considered himself to be a Punic. Berberi: Jugurta, Apuleius, Sf. Augustin din Hippo, Edith Piaf, Zinedine Zidane.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 8-2-14\u00a0 Corp de capul lui, \u00een capul vis\u00e2ndu-se c\u0103l\u0103tor liber. Fraze reci pe deghiz\u0103ri ezoterice. Vremuri de \u00eeng\u00e2ndurare general\u0103. C\u00e2t s\u0103 traduc neuman. S\u0103-\u0219i interiorizeze nepotul rezisten\u021ba prin toate silabele \u0219i dodiile. Contemporanii de la noi ai lui Augustin or fi f\u0103c\u00e2nd verticala lui Draghicesco, mai ales, ori inclusiv, berberii din armata roman\u0103 l\u0103sat\u0103 pe aici.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 18-2-14\u00a0 Gabriel Tarde (1843 \u2013 1904) i-a influen\u021bat pe Eugen Lovinescu, Sigmund Freud \u0219i D. Draghicesco.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 19-2-14\u00a0 (Editorial 2000:) Mul\u021bumesc lui Carreira pentru corectatrea misspelling-ului cu Draghicesco.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 22-2-14\u00a0 Adev\u0103r-revela\u021bie dup\u0103 existen\u021b\u0103-adev\u0103r, \u00een tinere\u021be. Acumu-s humus. Termen-germen. M\u0103ciuceanu: eroii fac posibil\u0103 \u00eendumnezeirea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 23-2-14 B\u0103ui \u0219i vin \u0219i bere de \u00eemp\u0103r\u021beal\u0103. Sarmale, friptur\u0103, coliv\u0103 \u0219i cozonac. Mi-oi lua mere (de pl\u0103cint\u0103), iar \u021bie ap\u0103. Oi termina de tradus concluzia la adev\u0103r \u0219i revela\u021bie. C\u00e2t oi mai tr\u0103i? C\u00e2t va avea nepotul? Merelor, \u00eenv\u0103\u021ba\u021bi-m\u0103 s\u0103 miros a com\u0103 diabetic\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 25-2-14\u00a0 Contract M\u0103ciuca. A traduce ca Sanda din Hazard, zece pagini pe zi. \u00centrerupt \u0219i Divor\u021bul \u0219amanului.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 26-2-14\u00a0 Mai gata asear\u0103 s\u0103 termin cu Colocviile, pe-a scurt\u0103 \u2013 m\u0103 \u0219i co\u0219covise frigul-coast\u0103. Probabil voi continua, dac\u0103-mi trece de cenzur\u0103 (?) \u0219i-oi avea timp. Am t\u0103cut, diferit, de at\u00e2tea d\u0103\u021bi. Ce fac cu diasporenii, cu Teo? Noroc cu profesoarele, mai solidare ca b\u0103rba\u021bii. Oi chema \u0219i eu, mai des, pe mai mul\u021bi?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 28-6-12\u00a0 M\u0103 rebegisem prin Ci\u0219migiu \u0219i, apoi, pe Academiei cu Angi. \u00cen cabina lui Pasi, m-am \u00een\u021beles cu Velniciuc prin oglind\u0103. Ritualul scenic, f\u0103r\u0103 Albulescu \u0219i Seciu, cu sala negoal\u0103, lumini, microfoane, proiec\u021bii, muzic\u0103 de Vasile Menzel, o or\u0103 jumate, gong. Cipariu a vorbit \u00een general, la prima vedere, pe afar\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Eu am \u00eencercat s\u0103 ies din frig \u0219i am t\u0103iat-o cu subliminalul ia-m\u0103-iam\u0103-Yama. M\u0103 f\u0103ceam nemul\u021bumit. Sf\u00e2r\u0219eam cu Diogene. M-a sunat, yet, Sorinache, c\u0103 ce bine am vorbit. Nu r\u0103m\u0103sesem la \u0219ampanie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cu zile \u00een urm\u0103, Pasi ne firitisise public \u0219i el, pe Plata \u0219i pe mine, la t\u00e2rgul de carte. Zic\u00e2nd… JURNA\u00a0 LAMAR de Rodica Anca. Ap\u0103rut la Bibliotheca din T\u00e2rgovi\u0219te. Cartea \u00eencepe cu data de 16 sept. ora 4 dim. \u201eNu se poate dormi pe triste\u021bea asta\u201d, m\u0103rturise\u0219te autoarea, \u0219i \u00eencepe ziua obi\u0219nuit\u0103. Cump\u0103r\u0103turi pt. fiic\u0103, \u021bigar\u0103 aprins\u0103, saco\u0219e, legume, fructe. Pia\u021ba. Tot spectrul zilei \u00eemb\u00e2csite \u0219i dezam\u0103gitoare, cu televiziune cu tot. Homo mizerabilis.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Apoi alt\u0103 zi, care \u00eencepe altfel, \u0219i la fel de plictisitoare \u0219i humoristic\u0103. Buc\u0103t\u0103rie, cr\u0103ti\u021bi, tac\u00e2muri, vase nesp\u0103late, haos general, dar… c\u00e2ndva o s\u0103 ias\u0103 totul la liman. Homo happyens. Urmeaz\u0103 integrame \u0219i g\u0103uri negre \u0219i a\u0219a mai departe. Interesante povestiri scrise sub form\u0103 de jurnal, cu sim\u021ba acut \u0219i \u0219i pline de humor. O carte fermec\u0103toare.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 SCENOMETRIE\u00a0 TEATRUX\u00a0 de George Anca. Trebuie s\u0103 m\u0103rturisesc c\u0103 titlul c\u0103r\u021bii m-a surprins. Nu cuno\u0219team cuvintele. Apoi, cunosc\u00e2ndu-l pe autor, am z\u00e2mbit, amintindu-mi c\u0103 este un celebru \u201edodist\u201d \u0219i c\u0103 \u00een mod deliberat ne pune uneori \u00een \u00eencurc\u0103tur\u0103. \u0218i, atunci, mi-am construit propria interpretare.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Replici scurte, uneori \u00een versuri, \u00een maniera teatrului poetic, care ne aminte\u0219te de trecut, de Rena\u0219tere, de Shakespeare, altele exprimate prin lungi monoloage, altele chiar f\u0103r\u0103 semne de dialog, proze. Aceste piese au o varietate bogat\u0103 \u00een exprimare, profunzime \u00een discursul dramatic, devenind antrenante \u0219i prin diversificarea lor.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dup\u0103 p\u0103rerea mea, ele sunt foarte ofertante pentru spectacole-lectur\u0103. Nu v-am povestit nicio pies\u0103 pentru a v\u0103 l\u0103sa s\u0103 le interpreta\u021bi cum dori\u021bi. \u00cel felicit pe domnul G. Anca pentru acest demers \u0219i pentru culturalitatea sa, evident\u0103 \u0219i \u00een carte, ce las\u0103 s\u0103 pluteasc\u0103 un parfum de ermetism, trimi\u021b\u00e2ndu-ne \u0219i c\u0103tre un viitor \u00eenc\u0103 necunoscut. (Vasile Menzel).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2-3-14\u00a0 Iarman\u00a0 Popaart \u2013 Uncubus, parte a unei pentapatopii \u2013 Herr Tropmansky, Georgia, Verena, Gudruna.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 4-3-14\u00a0 Sociohermeneutica lui Draghicesco. Eu traduc, nepotul cre\u0219te istoriat. Mi-or l\u0103crima ochii de scularea la 3.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 8-3-14\u00a0 Gligor \u00eemi cere carte despre Eliade, tocmai acum c\u00e2nd mi-am g\u0103sit dodistul de tradus. Sorana a descifrat cuvintele neclare din scrisorile manuscrise ale lui Eliade c\u0103tre mine.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 9-3-14\u00a0 \u00cemi voi pune \u00een vedet\u0103 convivii distan\u021bi de prin debarale, fiecare cu seara lui. Uneori nu-\u0219i pl\u0103tea cafeaua. Vor pune du\u0219manii ochii. Altfel, \u0219i intimida\u021bi. Conceptualizare adjectival\u0103. Ne pom\u0103nesc vecinele, ne pomenesc surorile. \u0218i primitorii om fi cre\u0219tini. Nici s\u0103 refuzi n-ai cum, nici nu d\u0103m, c\u0103 a\u0219a ne-am pomenit. Abia aprind lum\u00e2n\u0103ri, dac\u0103 nu la rece. Tandre\u021be pentru mor\u021bi.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 11-3-14\u00a0 Ieri, f\u0103r\u0103 pix. Oi recupera. Ce? Ba da, dr\u0103ghiceschia. De i-ar ap\u0103rea francezele. St\u0103m de vorb\u0103, c\u00e2t \u0219i cu du\u0219manii lui. C\u00e2t s-ar isca un curent? Cine-o fi Bazil, printre personajele cu mine, la \u0218tefan cu Dostoievski?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 12-3-14\u00a0 Juc\u0103torul din telenovela Dostoievski \u0219i traducerea din Draghicesco. Pe noapte, etaje gravita\u021bionale \u2013 estetici \u2013 iar c\u0103 profesor \u00een India, cu o foaie de la Aluna, c\u0103 numire \u2013 gravita\u021bionat\u0103 \u00een alte \u00eenc\u0103peri, pierdut\u0103 \u2013 iar sesiuni pustiite \u2013 c\u0103ma\u0219a alb\u0103 cu m\u00e2neci lungi.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 13-3-14\u00a0 Cam a doua oar\u0103, la r\u00e2nd, cu \u0218ora, unde l-a\u0219 \u00eentreba de Draghicesco. Grama, entuziamat de tratat. Cred c\u0103 voi termina traducerile, de m\u0103 scol nop\u021bile. \u0218i dreptul penal special, cam tot c\u00e2t primul volum al Cet\u0103\u021bii (nu m-a mai interesat, l-au tip\u0103rit pirat ai lui Vlad sau B\u0103n\u0219oiu).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 14-3-14\u00a0 De noapte, direct din sinaps\u0103 oniric\u0103, adormeam \u00een odaia din G\u0103e\u0219ti. \u00cen patul de vizavi dormea tata, se mai trezea, p\u00e2n\u0103 a disp\u0103rut din c\u00e2mpul vizual. Oi fi murit, nu, dac\u0103 \u00eenc\u0103 eram eu. Tocmai sunt jenat cu subcapitolul ideologii, rezumat dup\u0103 F. Lot. Dar construc\u021bia conteaz\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 15-3-14\u00a0 Chiar \u00eent\u00e2lniri \u00een somn. V\u0103d, aud pe Victor cu vocea lui Pu\u0219i ori \u0218ora. Care mai sunte\u021bi, care or veni\u00a0 ore-ani. Nana lu\u0103 pe Plata \u00een tur\u0103 cu Val, ieri. C\u0103ci eram la UNA \u0219i m\u0103 dezam\u0103geam ce pu\u021bin\u0103 lume, niciuna, la Paul Neagu, prin grafic\u0103 teatral-cratimal\u0103, Sco\u021bie. Salpensa. Triburi barbare cobor\u00e2nd din nord-est, de unde \u0219i sinuciderea ta, Desco.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 16-3-14\u00a0 Anchet\u0103 \u00een interesul familiei. Noapte pe t\u0103iate. Nu mai tradu. Ie\u0219ire \u2013 at\u00e2rn\u0103ri, abdomene. Sat\u00a0 Antone\u0219ti ridicat de prizonieri ru\u0219i pl\u0103ti\u021bi de Antonescu. Universalistul buzzatian din M\u0103ciuca. Pe ce orar \u0219i-a\u00a0 scris \u0219i el cartea? A treia parte, mai gata. Voi schimba prefixul traduc\u00e2nd din francez\u0103 v\u00e2lcean\u0103 \u00een dodiasc\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pledoaristule, hai c\u0103 te traduc \u00een hint, de azi-m\u00e2ine, s\u0103 recuper\u0103m neglijen\u021ba cu retardare consecvent\u0103. Cronograf socio-religios, \u00een jargon sorbonard, cu surdina prelegerilor rabinice ale lui Durkheim, pe uitarea copil\u0103riei \u0219i a pre-sinuciderii. Perfect \u2013 simplificare \u0219i sinucidere la Dresco.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 17-3-14\u00a0 Ignat: Rusia ne-a f\u0103cut \u0219i bine \u2013 pe cine nu ne-a omor\u00e2t? – nu va fi r\u0103zboi. La um\u0103r, arm’!<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 18-3-14\u00a0 70 Gyr \u2013 70 Dr\u0103ghicescu \u2013 70 eu (a o mai duce?) Luna din bani de drum, pe duc\u0103. \u00centre Dumnezeu \u0219i num\u0103rul de aur. I Ontologia uman\u0103 II Din psihologia poporului rom\u00e2n III Problema con\u0219tiin\u021bei. Realitatea spiritual\u0103 IV Idealul creator V Marea Unire\u00a0 VI Partide politice \u0219i clase sociale VII Noua Cetate a lui Dumnezeu VIII Adev\u0103r \u0219i revela\u021bie (1) IX Adev\u0103r \u0219i revela\u021bie (2) X Dumnezeu \u0219i destinul omenirii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 20-3-14\u00a0 Vedem feudalitatea prin Dumnezeu. Gali nu prea e gata. Cam \u021bine. \u0218i-o via\u021b\u0103. Diver\u0219ii, enerva\u021bi pe psihologie. Sco\u0219i din orice evolu\u021bie global\u0103. Patrimoniul Anei Sandu? Abecedarele jumulite de Comitetul Central, c\u0103 a \u00eenv\u0103\u021bat Ceau\u0219escu pe ele? Erasmus? Varlaam? Nu e de glum\u0103 cu procurori-ingineri la cap frustr\u00e2nd patrimonii mitomane, mai ca-n proletcult.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 22-3-14\u00a0 Cum ar fi propus Cora (?) c\u0103 m\u0103 pusese (cine?) ministru al s\u0103n\u0103t\u0103\u021bii (cu nervii?), \u0219i nu ziceam nu, c\u00e2t c\u0103 unii \u0219tiau, unii aflau, nu prea se stupefiau. Plata nu se exprimase. Sear\u0103 de gra\u021bie, \u00een r\u00e2ndul 1, locul 1, sal\u0103 plin\u0103, ca la Moliere \u00een tinere\u021be.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 24-3-14\u00a0 M\u0103 apropii de jum\u0103tate, trec, ajung, ce \u00eencep? Cum mi-oi trata caietele, tot covor de bombe? Cafea, restul ceai. Varz\u0103 cu ardei \u0219i sm\u00e2nt\u00e2n\u0103. M\u00e2ine sear\u0103, apatie printre ai de\u021binu\u021bilor politici. Pe 12 aprilie, la R\u00e2mnic, aviversat malgre moi meme.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ce francez\u0103 are Dragesco, de carte, de prelegere? De mic, \u0219i cu ai lui, ci evolu\u021bia la larg, pe forme. Am l\u0103sat rejeton-ul \u00eentre noi, c\u0103 vl\u0103star-ml\u0103di\u021b\u0103-avorton. C\u00e2t s\u0103 fi priceput cineva c\u0103 ai t\u0103i te-ar fi aruncat de pe acoperi\u0219. Ci, cruciat, cu Br\u00e2ncovenii. M\u00e2ine-sear\u0103 ai putea auzi Dylon, apoi Voluspo. O fi trecut ziua lui Taras prin Crimeea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ascez\u0103 traductiv\u0103, concentrare mentalitar\u0103, retro. Nepomenire contra nepomenire.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 26-3-14\u00a0 Am citit, c\u00e2t am putut de grav, lista scriitorilor de prin pu\u0219c\u0103rii. Recrudescent Pite\u0219ti. Dou\u0103 ore de for\u021b\u0103 memorial\u0103 cu urma\u0219ii de\u021binu\u021bilor, invita\u021bi de doctorul Zeana. Mare ton \u00eentre fo\u0219ti de\u021binu\u021bi \u0219i arom\u00e2ni. Metoda cu zece minute a creat polifonie consolatoare.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 M-a sunat Marian Popa, c\u0103 s\u0103 iau un stick de la Nae Nae \u0219i s\u0103 i-l dau lui Stan. Nae, c\u0103 nu i-a spus Marian lui asta \u0219i a vorbit el cu Stan \u0219i se \u00eent\u00e2lnesc c\u00e2nd vine la analize. \u0218i s\u0103-i dau (lui Nae) textul despre mine.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 28-3-14\u00a0 Dintr-un interviu universitar acordat \u00een Mexico de primul ambasador rom\u00e2n \u00een America Latin\u0103, D. Dragicesco: … Titu Maiorescu \u201equien en el desarrollo de nuestra vida intelectual tiene la signification que en Mexico asume don Antonio Caso. \/ Pero quiza el mas respetable de nostros pensadores, en las disciplinas de la Estetica y de la Ciencias Sociales, haya sido Dobrogeanu-Gherea, quien ne pudo dar todo lo que prometia, porque durante muchos anos tuvo que ganarse la vida arrendondo un restaurante en una estacion feroviaria de provincia\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 31-3-14\u00a0 Nu norma, ci fervoarea universalist-comunist\u0103? Egal Societatea Na\u021biunilor? Adio lui Augustin \u0219i adev\u0103rata Cetate a lui Dumnezeu? Pe al cui proletar? Vom trece la alte capitole, la lectura lui Corbin, a americanilor.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1-4-14\u00a0\u00a0 Numai noi \u00een (alt\u0103) biblio, de-o condusesem. Acum, s\u0103 recit. Nu \u00eencropisem foi, n-aveam c\u0103r\u021bile. Diver\u0219i vorbind, disp\u0103r\u00e2nd c\u00e2nd s\u0103 m\u0103 adresez. C\u0103 disear\u0103, la Mandir.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2-4-14\u00a0\u00a0 Te-ai uitat la el? Femeile se str\u00e2nseser\u0103 s\u0103-l a\u0219tepte, s\u0103-l intimideze pe tata. Eram eu \u00een odaie \u0219i nu m\u0103 ar\u0103tam. Poate nici nu \u0219tiam c\u0103 sunt aolo. Mai vedea. Voiam s\u0103 notez cre\u0219terea scenariului. C\u0103 nu el era de vin\u0103. Nu violent. Oare?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 La mata \u00een curte, regi \u0219i comuni\u0219ti. Abia Ioana d’Arc, o dat\u0103. Virginia nu. Mum\u0103-sa, la fereastr\u0103, din mo\u0219ie. Idem \u021b\u0103ranii, ba Marx galicean. M\u0103 rad la teatru, m\u00e2ine. Dar revela\u021bia? C\u0103 titlul, de vedere? C\u00e2t Berdiaev? Nu te sinucideai, mureai \u00een pu\u0219c\u0103rie. Afla lumea de acas\u0103 opere ale tale din Fran\u021ba, de le traduc eu acum, \u00een amurg. Tot ne\u00eenchis, luni de sinucidere exorcizat\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Milic\u0103 m-a sunat c-a murit fratele Cici. Tiz de porecl\u0103 cu doctori\u021ba Gheorghiu, de-o mai via \u0219i ea. Jucam picata \u0219i m\u00e2ncam smeur\u0103 \u2013 mama lor ne f\u0103cuse trei. Tat\u0103l, Stan I. Stan, mort dup\u0103 pu\u0219c\u0103rie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 4-4-14\u00a0 Doru Ana, Trahanache plus regia. Trahania, tip\u0103tia, agamia. D\u0103sc\u0103lime, cet\u0103\u021benie. Arhei sub comic metafizic. Bravos, Ana. Traha peste Ili, abia Tra. Crimeea. Benignitatea adulterului. Zoe \u2013 Nane, fost\u0103 miss. Urs-Farf. Sala, trei sferturi.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 6-4-14\u00a0 Dr\u0103ghi, nici \u00een Petrovici. Ca plecat din sistem. Tu, cu fuga. A plouat, mai t\u00e2rziu, e frig. Cu Hilohi, Valentin, Monica, la Ignat. La 96, aude greu \u0219i cu aparat. Are tirade la nume cheie \u2013 Pascal, Kant, Toma, Augustin, Arghezi, Sadoveanu, C\u0103linescu, Noica (primul filosof, peste Nae…) A b\u0103ut, a tr\u0103it. Micu l-a f\u0103cut dublu, grafic\u0103-poezie (nu comunist-comunist). Sc\u00e2ntei\u0219ti nerup\u021bi.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 7-4-14\u00a0 Mazilu, Somnoroasa aventur\u0103, cu Iacob, la F. Mic. Zetu d\u0103 m\u00e2na cu Pu\u0219i \u00een timpul spectacolului.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 8-4-14\u00a0 Armani Apparto: Excubus. \u201e… principiul am\u00e2n\u0103rii temei, pentru excitarea curiozit\u0103\u021bii p\u00e2n\u0103 la iritarea aflat\u0103 \u00een drumul fatal neab\u0103tut spre paroxism \u201d (p. 221).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 11-4-14\u00a0 M\u00e2ine se rupe Veta de mine. Iubeasc\u0103-m\u0103 v\u00e2lcenii… O mai ploua \u0219i m\u00e2ine? Azi, dinner la Sharma, flori, samose. Cine-o veni m\u00e2ine sear\u0103 la mine, \u00een R\u00e2mnic-Ivireanu?\u00a0 De Gib a zice, de Dumitru. Biblioteca \u0219i Biserica. Pann, Vr\u00e2nceanu, Anania.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 12-4-14\u00a0 Soare m-a sunat la Arun, c\u00e2nd s\u0103 vin\u0103 fiic\u0103-sa s\u0103 m\u0103 ia cu Mercedes-ul de acas\u0103, am zis c\u0103 nu. \u00cei d\u0103duse primarul bani de benzin\u0103 pentru \u00eentors, refuz.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Orice indian e neindian, orice neindian e indian. Ce s\u0103 fii din Rom\u00e2nia? c\u0103 din Europa. O mai ploua? Prima ie\u0219ire a Platei, la indieni, pe Pu\u021bul de Piatr\u0103. E cadoul de ziua mea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 13-4-14\u00a0 Dr\u0103ghicescu p\u00e2n’ la Dumezeu (pies\u0103). 212 friends posted on your Timeline for your birthday. Binecuv\u00e2nta\u021bi ani, s\u0103n\u0103tate maxim\u0103, iubite\u00a0 maestre, mari izb\u00e2nzi literare.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 15-4-14\u00a0 N-or da ochii bir cu orbii. De la Dr\u0103ghicescu la Noica. Cetatea lui Dumnezeu (Augustin-Dr\u0103ghicescu), cf. Organon (Aristotel), Novum Organum (Bacon), Tertium organum (Uspensky).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 16-4-14\u00a0 Traducere. Restituire a unui original francez(-rom\u00e2nesc), a g\u00e2ndirii neglijate sistematic de cona\u021bionali, ca o acceptare a represiunii, prin ignorare absolut\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fran\u021buzisme \u00een text francez. Retoric\u0103 profesional\u0103 cu accente polemice, colocviale, ultracosmopolite, istoriste, rabinice. Perfectul simplu francez suprapus celui rom\u00e2nesc ar denota familiaritatea cu subiectele maxime, altfel inaccesibile, de profetism. Amintiri parabolice.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Construc\u021bii discursiv-asociative sincroniz\u00e2nd ideatic secole \u0219i milenii de g\u00e2ndire \u0219i societate \u2013 conceptualizat\u0103 evolutiv dogmatic. Ca \u0219i cum ar dicta cuiva ciorna (rom\u00e2no-)francez\u0103, nu f\u0103r\u0103 improviza\u021bii \u2013 inspira\u021bii sintactice, pe un text, altfel, liniar-\u0219tiin\u021bific. \u00ceNL\u0102N\u021aUIREA de idei STILISTIC\u0102 improvizativ inspirat profe\u021bional\u0103 \u2013 \u00een dialog armonic cu sursele scenarizate cvasi teatral, muzical \u2013 reunirea sistemelor \u2013 defini\u021bii rezonante ale creatorilor \u0219i crea\u021biilor din istoria spiritului omenesc.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Se poate spune despre Draghicesco ce spune el despre Comte: \u201eComte este universalist; il n’a en vue que la humanite morale et intellectuelle\u201d. Frazarea \u0219i cuvintele se desprind din continua demonstra\u021bie a unei teze ce pare a se dispensa de discurs. Schimbarea formelor (\u00eenl\u0103n\u021buite ca pe loc) – \u201emetoda\u201d apelului la \u201eun esprit non prevenu\u201d inten\u021bionat\u0103 paradoxal polemic, \u201eo filosofie sistematic\u0103\u201d. \u0218tiin\u021ba? \u201ePersoana savantului n-are nicio importan\u021b\u0103\u201d, \u201eoper\u0103 pur pesonal\u0103\u201d (Nietzsche). C\u00e2t pe ce s\u0103 se vrea Simmel. Se crede kantian.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 De zi… God bless you, your family and friends! La to\u021bi anii ferici\u021bi! Felicidades, benediciones! Aprilii multe \u00eenainte! La mul\u021bi ani cu ce-i mai bun! Bun, inspirat, s\u0103n\u0103tos! \u0218i o poezie bun\u0103! Via\u021b\u0103 lung\u0103 \u0219i frumoas\u0103! Aniversare frumoas\u0103 la R\u00e2mnic!<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 17-4-14 \u00a0Anti-Spengler. Contra omolog\u0103ri. P. 528, analogii de filosofia istoriei (la persoan\u0103). Sose\u0219te Blondel cu fasonul.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 18-4-14\u00a0 \u00cenl\u0103n\u021buire de idei \u00eemprumutate, pe o construc\u021bie poliedric\u0103 \u2013 istorie, evolu\u021bie, profe\u021bie -, cu empatii versatile sau alergice la personaje, Cezar, Ioana, arti\u0219ti, Beethoven, Goethe, g\u00e2nditori, de la Euken la Blondel, \u0219i rabini \u2013 toate pe tonuri ale cursului, ca vorbit aulic, sau ca arabesc sintactic aproape anacolutic.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Exhaustivitate selectiv\u0103, afinitiv\u0103, epistemologic\u0103, ideologic\u0103 \u00eentru filosofia sociologic\u0103 a istoriei, cote socialist ateu-religios. Ca un violoncelist ce-\u0219i schimb\u0103 aria \u0219i chiar instrumentul dup\u0103 impulsiile \u0219i disolu\u021biile spiritului social-istoric-evolutiv-fatidic-dogmatic-esperanto.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Trans\u0103 (delphic\u0103?) a \u00eenl\u0103n\u021buirii, pe aproximare de rudimente \u0219i arabescuri; sentin\u021be de r\u0103d\u0103cin\u0103 biblic\u0103 sincronizate cu frunzi\u0219ul referin\u021belor, pe o tulpin\u0103 proprie; comentarii afine la citatele ideatic-stilistice, induc\u00e2nd o polifonie dinamic\u0103; universalitatea operei sale, dincolo de (auto)prohibi\u021bia de\u00a0\u00a0 dup\u0103 publicarea Psihologiei poporului rom\u00e2n \u0219i, mai ales, dup\u0103 sinucidere, la venirea ru\u0219ilor, 1945.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 20-4-14\u00a0 Adecvarea traduc\u021bional\u0103 are de \u021binut seam\u0103 de distan\u021ba lingvistic\u0103 \u0219i temporal\u0103 dintre original \u0219i rendi\u021bie, precum \u0219i de presiunea ignor\u0103rii unei opere majore. Faustianismul autorului este extins tacit prin paralelismul cu Via\u021ba lumii sau Memento mori. Ca una din posibilele solu\u021bii-disolu\u021bii structurale a transpunerii eruptivei viziuni dr\u0103ghiscesciene. Mai toate axiomele corectitudinii politice actuale sunt pre-\u00eenc\u0103lcate, neavizat, cu vizionarismul sincerit\u0103\u021bii. Altfel, \u201etr\u0103im timpuri apocaliptice\u201d, resortul de care depinde destinul umanit\u0103\u021bii: \u201euniversalismul unei societ\u0103\u021bi mondiale\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 21-4-14\u00a0 Universalismul este legat necesarmente de individualism (cre\u0219tin). Autorul \u00eempinge cititorul rom\u00e2n, dup\u0103 85 de ani de la apari\u021bia perenei sale trilogii, la societ\u0103\u021bi dintru \u00eenceput la zi. A l\u0103sa satisfac\u021bia egoismului str\u00e2mt pentru dincolo. Egoism infinit mai mare, \u00eenc\u0103 un pariu pascalian, sau un joc dostoievskian la rulet\u0103, f\u0103cut de ra\u021biunea critic\u0103 pentru a crede, ca alternativ\u0103 la dispari\u021bie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Claritate extrem\u0103, p\u00e2n\u0103 la ditiramb epistemic, sau pamflet. Teoretician al determinismului, con\u0219tiin\u021bei, spiritului, de la psihologia poporului rom\u00e2n la cea universalist\u0103. Un discurs \u00eentr-un colegiu metafizic pentru novici \u0219i neosacerdo\u021bi, reformul\u00e2nd ultrasintetic mai toate filosofiile \u0219i ideologiile.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 24-4-14\u00a0 Admite legea mor\u021bii \u2013 pentru trecut \u0219i prezent \u2013 nu \u0219i pentru viitor . 4 mai 1875-14 septembrie 1945. Scrisese (p. 586) c\u0103 sinuciga\u0219ii nu-\u0219i merit\u0103 nemurirea \u2013 la ce-ar fi renun\u021bat la ea un om de spiritualitatea lui?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Argumentarea traduc\u0103torului \u2013 restitutio \u2013 ubicuu-atemporal-utopic \u2013 tr\u0103irea inteligen\u021bei spirituale \u2013 idila nemor\u021bii \u0219i neverosimilitatea sinuciderii \u2013 rapsodia socialismului cu Musolini-Br\u0103tianu \u00eentre Marx-Kautski. Schi\u021be ideologice, scenarizate religios-\u0219tiin\u021bific, pe propria doctrin\u0103, a con\u0219tiin\u021bei-imortalitate, aici pe temei social-politic-antropologic. Thriler \u00eentre r\u0103zboaie?\u00a0 Cel mai ne\u00een\u021beles \u00een \u021bara lui?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 26-4-14 Con\u0219tiin\u021ba, \u201ecea mai real\u0103 din toate realit\u0103\u021bile\u201d. Evanghelia lui Renouvier a sc\u0103pat aten\u021biei contemporanilor (ca a lui?) O carte reac\u021bionar\u0103? Sau una corect politic\u0103 avant la lettre? UE \u00een act. SN (1919-1946) \u2013 21 sesiuni \u2013 sortit\u0103 e\u0219ecului prin absen\u021ba SUA \u0219i lipsa armatei. Titulescu, pre\u0219edintele adun\u0103rii generale \u00een 1930-1932.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Feti\u0219izarea societ\u0103\u021bii \u0219i socializarea divinit\u0103\u021bii, \u201edivinitatea nefiind altceva dec\u00e2t ipostaza societ\u0103\u021bii\u201d. Roman de anticipa\u021bie, catehism, totem. Acesta e primul volum. Memento pentru pasiona\u021bi de idei \u0219i istorie, pelerini \u00een timp, regizori. Ajuns la final, regre\u021bi, nu f\u0103r\u0103 tenta\u021bia de a relua Psihologia poporului rom\u00e2n (1904), pe aceea\u0219i schem\u0103, la scar\u0103 rom\u00e2neasc\u0103, aici universal\u0103. O carte-experien\u021b\u0103, simfoniz\u00e2nd ideile-cheie ale istoriei european-catolice, Neologistic. Aforistic. Paradoxuri, silogismul vie\u021bii. Te po\u021bi \u00eentreba dac\u0103 autorul \u0219tie cum se va sf\u00e2r\u0219i cartea, dar trilogia?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eVirtu\u021bile \u0219i crimele av\u00e2nd aceea\u0219i sanc\u021biune ne devin indiferente\u201d (p. 610). \u201eAceast\u0103 religiozitate moral\u0103 f\u0103r\u0103 dumnezeu poate fi frumoas\u0103, sublim\u0103 \u00eentr-un sens, dar ea este iluzorie \u0219i ineficace\u201d (p. 611).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 28-4-14\u00a0 Povestea lui Dumnezeu ca istorie. Dispari\u021bia de la sine prin sine. Dac\u0103 se admite pledoarismul autorului, lectura poate fi \u0219i de catehism. Dac\u0103 recep\u021bia intr\u0103 \u00een dificultate \u2013 tematic, stilistic, ideologic \u2013 folosul va fi \u0219i mai substan\u021bial dec\u00e2t admira\u021bia pasiv\u0103 a unei crea\u021bii de evident\u0103 grandoare. Poate niciun autor rom\u00e2n n-a vrut at\u00e2t de mult s\u0103 fie el \u00eensu\u0219i abandon\u00e2ndu-se, challenging, printre creatorii maximi.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 15-5-14\u00a0 Buican \u00eei spuse lui Dr\u0103gul\u0103nescu c\u0103 n-a auzit de Dr\u0103ghicescu, s-a interesat la mine, de la c\u0103rticele, la monumente gnostice. Bine c\u0103 nu l-am \u00eentrebat \u0219i pe Astalos. Am tot sc\u0103pat pe \u0218ora. Noroc c\u0103 m\u0103 vede doctori\u021ba \u00een rebus \u0219i m\u0103 \u00eentreab\u0103 dac\u0103-i cunosc, unde m-or cunoa\u0219te ei, sau lipesc numele pe c\u00e2te-un citat de pe net.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pitirim Sorokin \u2013 1928 – \u201eContemporary Theories\u201d – \u201eDurkheim, whom he puts in a sociologistic school along with now mostly forgotten names of De Roberty, Draghicesco, Espinas, Izonlat, and Cooley\u201d. A\u0219tept\u00e2nd r\u0103zboiul, a venit Rasmusen, apoi ru\u0219ii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 18-5-14\u00a0 S-a sp\u00e2nzurat \u00een garaj. \u00ce\u0219i luase lum\u00e2nare, s\u0103 fie aprins\u0103. Nevast\u0103-sa plecase \u00een Italia. Nu se \u00een\u021belegeau cu b\u0103iatul \u00eenfiat. D\u0103duse faliment cu c\u00e2rciuma, lada de bani\u00a0 se golise. O sut\u0103 de arom\u00e2ni de-ai lui l-au com\u00e2ndat. Au \u0219i r\u0103mas la poman\u0103. 30 lei tac\u00e2mul, 100 lum\u00e2narea. Se \u0219i las\u0103 bani la mort. A dat \u0219i Mihai zece milioane. Reveni\u021bi acas\u0103, le-a murit \u0219i motanul de cancer, pentru c\u0103 nu-l duseser\u0103 la pisici, le-a spus doctorul. C\u0103\u021belu\u0219a a stat l\u00e2ng\u0103 el ultimele zile \u2013 c\u0103 s-o scopi\u021bi, s\u0103 nu p\u0103\u021beasc\u0103 \u0219i ea, nu-n Italia.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 N\u0103stimp, lauda lui Bergson d\u0103du \u00een separare. C\u0103 nu e magia obstacol \u0219tiin\u021bei. C\u00e2\u0219tig de germene-dumnezeu al lui Renouvier. Dat pe m\u00e2na lui Radu, adic\u0103 iradiat. S\u0103 fi b\u0103ltind Draghicesco \u00een Bergson?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 19-5-14\u00a0 Slujba mi-o fi pl\u0103c\u00e2nd nu lum\u00e2nare, fe\u0219til\u0103-n ochi, de s-ar \u0219i publica traducerile, dar de \u0219i-ar face efectul. Nimeni n-ar putea \u00eencropi tablou cronologic pentru el, nici Virgil. Care \u0219i Pi\u021bu, mi-a zis s\u0103 fac cv-cv, nu slujbe.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 27-5-14\u00a0 Fatih Khan grup, Rajasthan, 6 c\u00e2nt\u0103re\u021bi, 3 dansatoare. Manimekalai le-a dat crini. L\u0103m\u00e2ia, \u00eentre Ganesh \u0219i sufi. Kajala, \u0219ef Humor \u0219i invers. Andru vorbea greu, se intern\u0103, \u0219i-\u0219i ura redivivat. Doamne, \u021bine-l. M\u0103 \u00eentristai ca de Iuga, at\u00e2t de diferi\u021bi, c\u00e2nd jurizam Gasparic \u00een biroul meu din Micescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 30-5-14\u00a0 Elve\u021bia-n tramvai, Bergson-Dr\u0103ghicescu. Tat\u0103l nostru, Gayatri zilnic. Vasi cu Hamlet despre Shakespeare la t\u00e2n\u0103rul Ivireanu. Sc\u0103pasem de Te Deum \u0219i sopran\u0103. Izborski \u00eempotriva atlantismului –\u00a0 \u201eIl a bon espoir que ses amis neofascistes prennent bientot le pouvoir en Roumanie, en Grece ou aux Pays-bas\u201d (Le Nouvel Observateur).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1-6-14\u00a0 Biseric\u0103 mutat\u0103 din auzite, cu ochi diferi\u021bi, de icoan\u0103-idee, sau interiorizare, \u00eentoarcere de neducere, pe la biseric\u0103 ai mai fost? \u0218ase luni pe paragrafe litere italice. Dictatonie. Plata: mi-ai am\u0103r\u00e2t b\u0103tr\u00e2ne\u021bea cum mi-ai am\u0103r\u00e2t \u0219i tinere\u021bea, vrei s\u0103-mi strici o prietenie de-o via\u021b\u0103, te-am trimis \u0219i la curve. P\u0103cat c\u0103 n-am avut cu\u021bitul l\u00e2ng\u0103 mine.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3-6-14\u00a0 Sunt 48 de ani de c\u00e2nd ne cununar\u0103m la prim\u0103rie \u0219i ne cinstir\u0103m acas\u0103 pe ploaie, din p\u0103rin\u021bi doar cu Nase, neamuri Maria, vara tot a Rodic\u0103i. De la mine, Dinu Gheorghe, coleg de liceu, uite c\u0103 \u0219i de studen\u021bie. Poate Cristina, avem poze.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 5-6-14\u00a0 Uit\u0103rile onirice de bagaj \u00een gar\u0103, pe pasaje, \u00eentoarceri mereu r\u0103t\u0103cite, ore \u0219terse, \u00eent\u00e2lniri ireparabile, a ne vedea nici de zi, nici de reveliuni. Cu \u021b\u0103c\u0103neala traducerii silogistice, voi transcrie\u00a0 faptic, pe date, ce se \u021bine.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 7-6-14\u00a0 De-am fost \u0219i la pia\u021b\u0103. Furtun\u0103, ceasuri oprite pe noapte. A\u021bi mai pleca voi la R\u00e2mnic \u0219i Val? Ajunsesem pe scen\u0103, s\u0103 joc \u00eentr-o pies\u0103, nu \u0219tiam care, am improvizat o dezbr\u0103care de pantalon \u0219i m\u0103 sim\u021beam p\u0103r\u0103sit, cimitir, morm\u00e2nt, culise. Concuren\u021ba m\u0103 cutrea tacit \u2013 joci? – joc \u2013 aproape rictus\u0103 \u2013 ce pies\u0103 e \u2013 patru\u0219opt \u2013 a, din alea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dreas\u0103 desc\u0103rcare, tot pistonat\u0103, de te auzi nebor\u0219ului, ce-i fi cunosc\u00e2nd. S-a \u021bicnit, adic\u0103 nici la ciclu, nici al ei, aha, compari iar, asta jiganie, a\u0219eza\u021bi printre cercuri \u00eenc\u0103 aruncate. Cum e-afar\u0103? e frumos, o, good. Trilogia franco (2\/3)-rom\u00e2n\u0103 (1\/3), f\u0103r\u0103 nimic rom\u00e2nesc, nici vorb\u0103, dar de cu at\u00e2t mai rom\u00e2n, de nic\u0103ieri \u0219i de pretutindeni. Modelat rabinic, remodelat sinucidar. Picur de mai ce \u0219i ro\u0219u. Construc\u021bia de punct Halep.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 9-6-14\u00a0 Grupuri din noduri socio anomii mai c\u0103mine rituri sport pacifie stafie amici \u00een r\u0103t\u0103cire al\u021bii alte nimeni singur tuturor l\u0103sat mai hai la a doua a treia cheie r\u0103scruci pline de diferen\u021be diferen\u021bi gen uman proiectat chiu pietonal valand draft pe necorectat anume s\u0103 sar\u0103 ascun\u0219ii cumin\u021birilor semn de accent previziv \u00eengropat dezgropat pe-o primire subliminal\u0103 pastile grafem corben furtuni calificate a\u0219a face mereu altceva caprele voce d’erori cod bengal congrese bene mai curgere fr\u00e2ie iar dans du\u0219manii cine nu m\u0103 gr\u0103be\u0219te gre\u0219eli genuine eran\u021b\u0103 analizabil\u0103 oper\u0103 necorectat\u0103 cu efect corectant s\u0103 tr\u0103i\u021bi<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dumitru Dr\u0103ghicescu \u2013 Adev\u0103r \u0219i revela\u021bie \u2013\u00a0 natura uman\u0103 poart\u0103 \u00een ea predispozi\u021bia de a realiza divinul (p. 100) \u2013\u00a0 devenirea \u0219i fiin\u021ba \u2013 energia noastr\u0103 con\u0219tient\u0103 (p. 121) \u2013 ipoteza noastr\u0103 umano-divin\u0103 (164) \u2013\u00a0 divinitate embrionar\u0103 (167) \u2013 Dumnezeu, simbol al umanit\u0103\u021bii perfecte \u2013 omul poate diferi de el \u00eensu\u0219i (204), uneori, mai mult dec\u00e2t de al\u021bii (205) \u2013 eticul utopic al dezinteres\u0103rii (382) \u2013 spiritul este un sort de alter-ego al lui Dumnezeu (389)…<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 26-6-14 Conferin\u021be invitate-\u00eentrerupte-trezite la Trento, la Floren\u021ba? \u2013 acu\u0219i, Veronik Bucat\u0103. Pornit furtun\u0103. C\u00e2te avorturi? Pictori din Baia Mare, ora 6. Jocul \u00eel vom \u0219i pantomimat \u2013 onomatopeic.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 27-6-14 Get-together with Manimekalai. Carmen din NY, c\u0103 m\u0103 \u0219tie cu literatura lor. Husserl prin Levinas-Dr\u0103ghicescu, ap\u0103s\u0103tor, hai, Camil. Sp\u0103tarul Teodosie \u0219i Stanca Rudeanu de la Ruda-Bude\u0219ti, \u00een Cronica lui Mihai Viteazu de Bhaltazar Walter.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 30-6-14 Georg Simmel, leat cu Durkheim, de nu tr\u0103ir\u0103 mult din mari mo\u0219teniri \u0219i ciraci ca dumneata, Dumitre. Costaricanii masa\u021bi \u00een careul grec. Tratament pentru hormoni de cre\u0219tere (Messi).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Traducerea m\u0103 refran\u021buze\u0219te colonial. Aurobindo, yoga esoteric, cre\u0219tin ortodox. Kerber ia decisivul.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2-7-14 Magula unga zorn\u0103ie c\u0103tu\u0219ele. Echip\u0103 de psihiatri. Serena f\u0103r\u0103 serviciu. Simona nu vede mingea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3-7-14 Spectacolul e \u00een prelungiri. G\u0103in\u0103-pisic\u0103. Avem \u0219i pinguin\u0103. \u021ai-ai str\u00e2ns poezii \u0219aive.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 4-7-14 Saunders din Hotel Mara, ultimul etaj, 47, nu 70, nu de ru\u0219i, Dumitre. Nici Marcea, Nicule. I-ai trimis m\u00e2ncare grea, ai uitat c\u0103 st\u0103 la 4. Ce-a putut s\u0103-\u021bi spun\u0103 c\u00e2t s\u0103 faci infarct? Ai corectat Husserl \u0219i restul sinagogii filosofice. Degeaba. Atunci nici gre\u0219elile nu le-oi fi vizionat. Nepotului \u00eei c\u0103utasem: Fran\u021ba-Germania-Brazilia-Columbia-Rom\u00e2nia \u0219i, pe silabe, ciorapi de figura\u021bie \u2013 duel, dansuri, \u00eenc\u0103 nu yoga. M-oi \u0219i opri din traducere, la 4?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 9-7-14\u00a0 Veritatea se revel\u0103, nici contract, nici norm\u0103, personaj-g\u00e2ndire, cu alibiuri-trimiteri, f\u0103r\u0103 ani. S\u0103-i fi fost sinuciderea\/aruncare revela\u021bie (sub ru\u0219i)? Cariocas vs teutoni. Teoria primei lovituri. Treze\u0219te-te Filipao, c\u0103 e opt \u2013 cee, am luat \u00eenc\u0103 unul?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 10-7-14 Tango argentin-olandez, \u0219tie \u0219i nepotul. B\u00e2nd mate, oi nota destui mate cunoscu\u021bi: Onicescu, Moisil, Mihoc, Nicolescu, Botez, Teodorescu, Deac, Labi\u0219-Galois,\u00a0 Ixaru, eu. \u0218i teorema Popescu. Fizicienii sunt altfel.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 11-7-14 Matematicienii comemor\u00e2ndu-\u0219i pe Nae Popescu vs Nae Ionescu? Care \u0219i Nae Teodorescu, nimic. Fata lui Teleman, cre\u0219tin\u0103. \u0218i Ioni\u021b\u0103, \u021bu\u021bist \u2013 cu Noica-Vulc\u0103nescu. Solomon, cu Lalescu dup\u0103 Miller-junimist. C\u00e2t un meci de fotbal, dou\u0103, cu prelungiri.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 M-am \u00eentors acas\u0103, pe netraducere, abia o cola\u021bionare \u0219i o expedi\u021bie de capitol. La pia\u021b\u0103, cu ploaie \u0219i nevast\u0103, apoi \u00een parc la nepot, cu fata, de-a venit \u0219i Victor, cinci cu anturaj, minge, bule, leag\u0103n, tobogan.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dup\u0103 meciul Brazilia-Germania, Bung Mohtar Radin (Malaiezia):\u00a0 \u201eTr\u0103iasc\u0103 Hitler!\u201d Cu albastru de dat \u00een g\u00e2t. Cel mai mishto, Titulescu. \u00cen maro de Babadag. C\u00e2nd cu Justin \u0219i Policarp (\u0219i Dr\u0103ghicescu, prepar\u00e2ndu-\u0219i, incon\u0219tient, dintre martori, sinuciderea, amintindu-mi c\u0103 zisesem, la un metru de Solomon Marcus: a practicat bergsonismul. Uite c\u0103 asta scrisei de ju\u0219ti policarpi, c\u0103 au l\u0103sat ambi\u021bii pentru a practica bergsonismul, pardon, s\u0103r\u0103cia. Ireali\u0219ti \u00een loc de ideali\u0219ti. M\u0103lin (merisier), malin (malign).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Lipsesc dou\u0103 pagini, o foaie, n-am cum o recupera (n-am originalul), merg mai departe (c\u0103 nu se va observa, c\u0103 voi reveni la final?) – semn c\u0103 (deja) nu voi ajunge s\u0103 traduc urm\u0103toarele 7-8 sute de pagini. Dup\u0103 foaie, \u0219ters un r\u00e2nd, sper perifrastic, merg mai departe, pe nev\u0103zute.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 12-7-14 14 sept moartea lui Dr\u0103ghicescu . Zilele D la R\u00e2mnic. Ne arunc\u0103m \u00een lav\u0103. L-a\u0219 vedea pe Virgil, poate \u0219i pe Paula. Ce-am vorbi pe al\u0103turi de festiv, c\u00e2t c\u0103 ritualitatea reparatorie se cuvine sinucisului. Poate vine \u0219i Plata, la Noana, c\u0103 pe drumurile M\u0103ciucii am prididi \u2013 de\u0219i le are cu DD, \u00eel iube\u0219te, \u00eel corecteaz\u0103. \u0218i-a fasonat cartea de poezii \u2013 Dantele de h\u00e2rtie \u2013 \u00een atmosfera lui.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 13-7-14 C\u0103derea Braziliei. Pe cine, Ioane, de la academie, c\u0103 surdu nu-aude m\u0103ciuca.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 14-7-16\u00a0 Fiu-s\u0103u lucreaz\u0103 pentru \u00eemp\u0103rat, n-a mai venit pe acas\u0103. El s-a \u00eensurat cu o craioveanc\u0103 de-a fugit dup\u0103 dou\u0103 luni cu de toate. Scrie el o carte s\u0103 i-o lansez eu. S\u0103 m\u0103 duc la parlament la lansarea unui produs. Ataca\u021bi Malvinele ca s\u0103 v\u0103 apropia\u021bi de Normandia. Ro\u0219u de Moscova, Galben de China, verde de Paris.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 29-7-14\u00a0 Ce colocviu disear\u0103? Ce Savitri, Br\u00e2ncu\u0219i, ce Cezar? Deodat\u0103, fra\u021bii Baltag m\u0103 b\u00e2ntuir\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 31-7-14\u00a0 Daecubus de Inmaar Popaart \u201e\u0102sta care a scris cartea avertizeaz\u0103\u00a0 c\u0103 trebuie citite capitolele de la coad\u0103 la cap\u201d (p. 333). Industria ocaziei, \u201ePersonal, m-am referit la variabilele ascunse, travestite\u201d. Rallyul celor \u0219ase hoteluri muzealizate: Ritz-Paris, Dorchester-Londra, Adlon-Berlin, Gritti-Vene\u021bia, Hassler-Roma, Inperial-Viena.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Iubirea dureaz\u0103 c\u00e2t produce stres. Cine are bani caut\u0103 idei, cine are idei, caut\u0103 bani; cine are talent \u0219i idei \u0219i bani o caut\u0103 pe Ravannah. Eufrosina \u00een duet cu Fausto. Aici se studiaz\u0103 doar cadavre g\u0103site \u00een spa\u021bii libere. Preg\u0103tirea fizic\u0103 a extermin\u0103rilor previzibile. Uzez de termenul revela\u021bie, care este \u00een acest caz sinonim cuv\u00e2ntului nedunerire.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 13-8-14\u00a0 Sunt Emil Cioran \u2013 ce \u00eenseamn\u0103 asta \u2013 unde e predan\u021ba… M-am trezit cu b\u0103taie. Oi fi citit din revist\u0103. V\u00e2scul de salcie te deprim\u0103-tumoare \u2013 una e c\u00e2nd \u00eemi aduci o floare \u0219i alta e c\u00e2nd mi-aduci o tumoare.<\/p>\n

\u00a0<\/strong><\/p>\n

Sf\u00e2nta Maria<\/strong><\/p>\n

\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 15-8-14\u00a0 Celofanul orhideelor, rupt c\u00e2nd s\u0103-l pui la loc. S\u0103 m\u0103 duc s\u0103 cump\u0103r altul. Te-ai dus tu. Las’ c\u0103 m\u00e2nc\u0103m samoze \u0219i gulab disear\u0103, de ziua Indiei… Picior rupt, operat la Bagdasar. Fractur\u0103 a sec\u021biunii intertrohanteriene a femurului. C\u0103dere de la acela\u0219i nivel datorit\u0103 \u00eempiedic\u0103rii. Fractur\u0103 trohanterian\u0103 st\u00e2nga. Reevaluare la 30 zile sau la nevoie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vineri 22-8-14\u00a0 PU\u0218I \u2013 Robert \u2013 pu\u0219iade \u2013 bandaciade \u2013 \u0219ochete \u2013 1971. Firul de nisip \u00een angrenaj.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 23-8-14\u00a0 Dup\u0103 ceaiuri, lumi \u00een floare se r\u0103v\u0103\u0219eau \u00een meditative destr\u0103b\u0103l\u0103ri \u00een regia casei. Boem\u0103 interioar\u0103 \u00een cabaret vopsibil capel\u0103. Din purgatoriu, ezit\u00e2nd spre infern sau spre paradis. Paradisiac\u0103 se mentolase ceimea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Burlacul. F\u0103r\u0103 c\u0103p\u0103t\u00e2i. Niciodat\u0103 fericit \u00een iubire. Petrecerea de s\u00e2mb\u0103t\u0103 a intelectualilor. Sear\u0103 sinistr\u0103. Corp frumos, da-i pare psihopat\u0103. Problema burlacului de 35 de ani \u2013 ratarea. Acest morbid anturaj. Se macin\u0103 singur, moar\u0103 f\u0103r\u0103 gr\u0103un\u021be cu prea mul\u021bi morari. De l-ar duce o fat\u0103 t\u00e2n\u0103r\u0103 \u00een provincie. Humor confesiv.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Prima oar\u0103 s-a \u00eemb\u0103tat la \u0219ase ani. Fa\u021b\u0103 de Gabi, se \u00eentreab\u0103 dac\u0103 e mai bun\u0103 tr\u0103darea dec\u00e2t credin\u021ba. Armata, Marea. Se satur\u0103 de umor, nu-l poate avea la infinit. Da, limbajul interna\u021bional al valurilor \u0219i fetele, mai ales fetele (p.96).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Monica, \u00een mar\u0219ul stelelor. Cei\u0219tii intr\u0103 homeric-budaist. Trei tablouri de Burs\u0103 \u2013 picteaz\u0103 \u0219i naratorul, Alexandru. Atmosfer\u0103 de sinucidere \u00een totalitate. Curg invita\u021bi primi\u021bi cu mil\u0103. Dans-vin. Ceaiul se sparge. Monica avea ceva de fiar\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Boema domiciliar\u0103 a ceaiului \u2013 totem alcoolic tantric, pe grupuri, ierarhie, afinit\u0103\u021bi. Gabi \u00ee\u0219i g\u0103sise alt b\u0103iat c\u00e2nd Sandu era \u00een armat\u0103. N-are curaj s-o invite la ceaiul de dup\u0103 eliberare. Vin prietenii lui Hipodrom, Burs\u0103, M\u0103ni\u021boiu, Alcoolicul, Albinel, Tedi \u0219i, \u00een afar\u0103 de ei, cei din ga\u0219ca lui Costel \u0219i a lui \u0218erifu, in celelalte dou\u0103 g\u0103\u0219ti, Coco, Floric\u0103, Sandu, Nicu \u0219i R\u0103zvan \u0219i bine\u00een\u021beles Costel \u0219i \u0218erifu.\u00a0 Au mai venit \u00eenc\u0103 dou\u0103 fete, S\u0103nvi\u0219-cu-\u0218unc\u0103 \u0219i Vipl\u0103. Apoi a venit Monica, sor\u0103 cu Lotte sau Julieta dup\u0103 \u00eent\u00e2lnirea la bal. Sandu poz\u00e2nd \u00een Werther.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Romanul Sfintei Mogo\u0219oaia. Rezerva\u021bie de zimbri sriitori, de exhibi\u021bionism elitist. \u00cenc\u0103 o dat\u0103 femeia ideal\u0103. Mituri ironice pu\u0219iene. Personajul-autor p\u0103\u0219e\u0219te ca \u00een Olimp, alibi de mare scriitor. Dar \u0219i topos exil. Aventura se \u00eencheie c\u00e2nd Cornel Popescu striga: nu mai este niciun scriitor aici! La care, autorul se anun\u021b\u0103: sunt eu aici! Dar, mai aude: A murit Preda.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ajuns, prin destin \u0219i excludere, la Sf\u00e2nta, se porne\u0219te s\u0103 fac\u0103 un roman din cei zece ani ai s\u0103i de dinaintea acestei ascensiuni. Cum numai aici se putea ea transfigura. Are dou\u0103 paturi \u00een camer\u0103, unul \u00een care doarme, cel\u0103lalt plin de probe stilistice, materiale epistolare, astrale, topo, psiho, poetice, tot ce nu scap\u0103 unui experimentalist, nici oniricului, romanticului etc.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Lui Preda, Mazilu, Iv\u0103nescu li se vor fi ad\u0103ugat, prin al treilea ochi, Salinger, Puc\u0103, Pepelea. Prin filtrul Mogo\u0219oaiei trepideaz\u0103 o v\u00e2slire halucinant\u0103 prin ceaiuri dansante, dependen\u021b\u0103 de sex, formare-filologie, reformare-teatru, bere, magnetofon deschis.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Canon foto, schi\u021be pe h\u00e2rtii dispersate, puzzle. Ironie, parodie, umor statistic, cosmic, domenial, sexual, politic (cenzurat atunci \u2013 nemaicenzurat \u0219i recent), porno (?) … \u00cent\u00e2lniri interpretabile, cumva absorbind mediul represiv. Tevatura marelui scriitor e romanul \u00een lucru, \u00eenc\u0103 nu existen\u021ba. Peste fantezie, trece totul \u00een fantastic-fantomatic-euforic, nici numai maniacal, nici numai fericit. Ce mai, tot anun\u021b\u0103 romanul de iubire al vie\u021bii lui.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nu se mai v\u0103desc \u00eens\u0103 Lotte-Dulcineea-Urvashi-Rusoaica-Ondine, alias Monica din Burlacul \/ Galaxia burlacilor. Idealul se f\u0103r\u00e2m\u0103 \u00een ceaiuri dansante, drumuri Mogo\u0219oaia-Bucure\u0219ti, scenarii narcisiste ale studen\u021bilor de la regie. Mai mereu vaporos, dac\u0103 nu h\u0103ituit din bere \u00een bere \u0219i celelalte. Ierarhie dipsodic\u0103, literar\u0103. Hedonism \u00een r\u00e2s, probabil martiric. Vagi isme, sinucideri, nu la prezent.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Romanul \u00ee\u0219i precipit\u0103 amoralitatea. Fete noi, verbiaj neoepisodic. Spre un epic de-umorat, spre vreo pecetluire. Da, moartea lui Marin Preda \u0219i a\u00a0 Mogo\u0219oaiei respective. Dar ce s\u0103 se \u00eencheie delirul nitzscheean al lui Pu\u0219i? Reapar feele, legiuni, Circe, Gina, Florina, cu vorb\u0103 t\u0103cut\u0103 comunist, post-studente, post-pubere. Pe audi\u021bie cu dans tolerant, sex, armonie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 O bolgie boema, alta ceaiul, departe Mogo\u0219oaia. Dar telemetria ce zice? Unde vei \u0219ti tramvai-taxi, Bucure\u0219ti-Mogo\u0219oaia, iad-rai, de nu din sf\u00e2ntul roman? Romanul sfintei a ap\u0103rut c\u00e2nd nu mai exista nici stabilimentul de crea\u021bie, nici interes pentru altcineva dec\u00e2t trebuia. \u0218i-o fi unul din romanele ca lumea, eu \u00eel v\u0103d unic.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 La \u00eenceput a fost Robert. Robert Calul. Alter-egoul inginerului \u0219ansonetist. Mitul dublului, insertat ca din Eminescu-Dionis, pe volubilit\u0103\u021bi din Salinger, cosmisme din Sebastian. Parc\u0103 \u00eenc\u0103 nu Caragiale, nu Cehov, nu Hamlet.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dac\u0103 ar fi fost singura scriere a lui Pu\u0219i, \u00eenc\u0103 l-ar fi postat printre scriitorii cheie. A\u0219a cum numai prin Roag\u0103-te pentru mine, tot \u00een colec\u021bia Luceaf\u0103rul, Vasile V\u0103duva mi-a r\u0103mas nemuritor, ca \u0219i fiicei sale Alda Zaira. Cu Dostoievski cu tot, care se insinueaz\u0103 actualist \u0219i \u00een Robert, cu partea magic\u0103 spre Eliade.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 N-o fi Mantaua lui Gogol sau Nechifor Co\u021bcariul al lui Creang\u0103, de unde s\u0103 puiasc\u0103 scriitorimea de dup\u0103, dar toat\u0103 opera lui Pu\u0219i, cu calabal\u00e2cul dedesubturilor \u2013 c\u0103 teorii, c\u0103 icoane dup\u0103 natur\u0103 urban\u0103-cosmic\u0103 \u2013 se resimte de misitica amatoreasc\u0103 a lui Robert. C\u00e2t s\u0103 ajute misterul feminin a se isca \u0219i dezlega \u00een Burlacul, psiho-terapia din Romanul Sfintei Mogo\u0219oaia, transcenden\u021ba comic-cosmic\u0103 a \u00cengerului Contabil. C\u0103ci umorul lui Robert-Pu\u0219i-Calu ne asigur\u0103 cronicizarea acestui versant \u0219i proza prozelor \u0219i personajele dramaturgiei dumisale.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 De mirare c-a ap\u0103rut c\u00e2nd a ap\u0103rut. Fa\u021b\u0103 cu canonul dominant. Mogo\u0219oaia n-a mai r\u0103zbit dec\u00e2t dup\u0103 mul\u021bi ani. Frumuse\u021bea microromanului, nuvelei \u00ee\u0219i este suficient\u0103. Contrar\u0103 idiosincraziei, de la \u00eenceput p\u00e2n\u0103 la sf\u00e2r\u0219it, a cuiva, altcuiva.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 PRIVEGHI. Tase, mort, se ridic\u0103 de pe mas\u0103. \u201eAprinde o \u021bigar\u0103\u201d – a \u00eenceput s\u0103 lunece \u2013 sicriul \u00eel facem pat pentru copil \u2013 Tase frunz\u0103rea o carte \u2013 a murit coana N\u0103st\u0103sica \u2013 a murit Ticu \u2013 bun era ca z\u0103h\u0103rul Tase-al mamii \u2013 Tase, mort?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 O PLIMBARE CU PORCUL \u2013 \u0219i schit \u0219i cu maici \u2013 ciudat\u0103 asem\u0103nare \u00eentre ochii t\u0103i \u0219i ai lui \u2013 s\u0103 aib\u0103 cinci pr\u0103jini de p\u0103m\u00e2nt \u00een cer \u2013 b\u0103tea la ea ca la lup \u2013 aceast\u0103 frac\u021bie fermecat\u0103, cu flori de falf\u0103 \u2013 Pantazi, Padrescu, Petric\u0103, Peroneu, Pache, Ponor, Pantelimon, Sultana, Adalbert.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 SANDA GOAL\u0102 \u2013 o solu\u021bie ar fi spiritismul \u2013 nu fotografiez pe oricine \u2013 portretistic\u0103 dialogat\u0103 sau mono, la culoare \u2013 rar fotografiam mor\u021bi, dar la Sanda nu puteam refuza \u2013 taifas povestitor de lume \u00eenchipuit\u0103 \u2013 f\u0103ceam plimb\u0103ri cu ma\u0219ina \u0219i povesteam \u00eent\u00e2mpl\u0103ri \u2013 toat\u0103 via\u021ba mea dinainte executa rotiri \u0219i se oprea piezi\u0219 \u2013 Sanda sta culcat\u0103, z\u00e2mbea. Scoase din po\u0219et\u0103 pistolul \u0219i trase. Vizitatorul c\u0103zu. – Cine era? \u00eentreb\u0103 ea. – C\u00e2t\u0103 sexualitate, at\u00e2ta dram\u0103, zise Camil Petrescu – m\u0103, \u0219tii c\u0103 n-am zis a\u0219a \u2013 spiritul nu mi-a r\u0103spuns \u2013 Hamlet? – bucata asta pe care o scriu e mizerabil\u0103 \u2013 am alt\u0103 metod\u0103 \u2013 arsesem cadavrul vizitatorului \u2013 \u0219i a venit Victor Ion Popa \u2013 spirit.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 PETRECEREA \u2013 de la Solange \u2013 regizorul \u2013 nu s-a sfiit s\u0103-mi prevad\u0103 un mare viitor \u2013 veni \u0219i Diana. Pe vremuri \u00eei ziceam Dana \u2013 de-at\u00e2ta g\u00e2ndit mi s-a f\u0103cut somn \u2013 tablou vivant,<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 DUP\u0102 TEATRU – femeia le\u0219in\u0103. Ion o lu\u0103 \u00een c\u00e2rc\u0103 \u2013 Ion se transform\u0103 \u00een broasc\u0103 etc.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 POVESTE CU MONICA\u00a0 Monica din Linda Belinda \u0219i Burlacul ar fi floarea de pe mare din calea fluturelui nest\u0103t\u0103tor, pe muzic\u0103 de roi.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 COANA VETURIA tablouri, crochiuri \u2013 Marcu Ronea pl\u0103nuia s\u0103 scoat\u0103 ziarul Raderea \u2013 Holf, chiria\u0219 al Veturiei, nu-i suport\u0103 coco\u0219ul \u2013 \u00eel taie \u2013 Holf g\u0103sit mort \u2013 Gheorghe o viseaz\u0103 a doua oar\u0103 pe Maica Domnului, care-i spune c\u00e2nd o s\u0103 moar\u0103 \u2013 Albert \u0219i combustibilul cosmic \u2013 cineva plecase de-acolo direct \u00een alt\u0103 lume.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 DESP\u0102R\u021aIRE \u2013 POVESTE\u00a0 LA MARE \u2013 CU \u0218PRI\u021aUL DE VAR\u0102 \u2013 \u0218ARADA \u2013 SPRE SULINA \u2013 ISTIHIA \u2013 AMANTA, MAMA \u0218I COPILUL \u2013 JUC\u0102TORII DE PINGPONG \u2013 FAPT-DIVERS \u2013 EU, LIZA \u0218I NAE \u2013 EU \u0218I EA \u2013 \u00ceN NE\u0218TIRE \u2013 GALAXIA BURLACILOR \u2013 EU \u0218I ROBERT CALUL \u2013 ROMAN DE FAMILIE.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Argument \u2013 La cinci ani de \u00eent\u00e2lniri \u2013 Poezie-tabu la Pu\u0219i Dinulescu \u2013 Sub talpa arhanghelului Pu\u0219i \u2013 Un picaro duios-amar \u2013 Nick \u2013 Pu\u0219i scrie o pies\u0103 \u2013 Robert Calul (abstract scenometric) \u2013 Scenometrie tentativ\u0103 \/ intermezzo pu\u0219ian \u2013 De la Augustin la Dr\u0103ghicescu \u2013 De la Dr\u0103ghicescu la Pu\u0219i.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 10-9-14\u00a0 Albatrosul suprem este al lui Coleridge. Statuia Ancient Mariner \u0219i, separat, a Albatrosului \u2013 Opiu Coleridge-Baudelaire – … p\u0103i albatrosul licita \/ calenda-ntre banchize \/ de opiu pl\u0103i\u0103 cavaleria \/ plutonului de execu\u021bie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 12-9-14\u00a0 Cum tradusesem Rima anticului marinar \/ Samuel Taylor Coleridge The Rime of the Ancient Mariner (1797-1798), m-a prins pe Mezzo Olandezul Zbur\u0103tor \/ Vasul fantom\u0103 \/ Richard Wagner: Der Flyiegende Hollander (1873.)<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 13-9-4 \u00a0Rup\u00e2ndu-mi piciorul st\u00e2ng, de Sf\u00e2nta Maria \u0219i Independen\u021ba Indiei, am intrat \u00eent\u00e2i \u00een dou\u0103 transe \u2013 o scenometrie Pu\u0219i Dinulescu; traducerea Rimei anticului marinar. Apoi alte tentative \u0219i antichit\u0103\u021bi.<\/p>\n

 <\/p>\n

Dinspre Seneca<\/p>\n

ultimul mort de cium\u0103<\/p>\n

\u00een Castilia semne-n m\u0103runtaie<\/p>\n

leul Idei tigrul Gangelui<\/p>\n

ge\u021bii umbl\u0103 r\u0103t\u0103citori pe umbre<\/p>\n

Pontul cel de ghea\u021b\u0103<\/p>\n

tripl\u0103 Hecate Diana<\/p>\n

femeia ta-i n\u0103past\u0103 mai rea dec\u00e2t Medeea<\/p>\n

Dinspre\u00a0 P\u0103rin\u021bi<\/p>\n

vindec\u0103-m\u0103 trup veninos al viperei<\/p>\n

\u00een fiin\u021ba general\u0103 a lucrurilor<\/p>\n

cetatea se afla la malul m\u0103rii<\/p>\n

p\u00e2nz\u0103tura ner\u0103pit\u0103 iar la cer<\/p>\n

firea \u00eempotriva harului harul \u00eempotriva firii<\/p>\n

pomul vie\u021bii \u0219i cel\u0103lalt pom<\/p>\n

iat\u0103 Adam s-a f\u0103cut unul din noi<\/p>\n

Iuda se t\u0103lm\u0103ce\u0219te m\u0103rturisire<\/p>\n

Ierusalimul adev\u0103r \u0219i dumnezeire<\/p>\n

 <\/p>\n

 <\/p>\n

22-9-14\u00a0 Dinspre un\u00a0 logof\u0103t mare<\/p>\n

 <\/p>\n

desc\u0103lecatul dent\u00e2i<\/p>\n

de la Trajan \u00eemp\u0103ratul R\u00e2mului<\/p>\n

cu mare ocar\u0103 \u00eenfundat<\/p>\n

neamul acesta de o seam\u0103 de scriitori<\/p>\n

este inimei durere<\/p>\n

prietene t\u00e2rziu este<\/p>\n

Moise au scris Letopise\u021bul de la zidirea lumii<\/p>\n

Omer filosoful \u00een dou\u0103 sute \u0219i<\/p>\n

cicncizeci de ani au scris dup\u0103 risipa<\/p>\n

Troadei resboaiele ce au fost<\/p>\n

Titus Livius au scris cursul a toat\u0103<\/p>\n

\u00eemp\u0103r\u0103\u021bia R\u00e2mului, \u00een \u0219epte sute de ani \u0219i mai bine<\/p>\n

laud os\u00e2rdia lui Grigore vornicul<\/p>\n

carele au f\u0103cut din dragostea<\/p>\n

\u021berii Letopise\u021bul s\u0103u<\/p>\n

f\u0103cutu-\u021bi-am izvod \u00eent\u00e2ia\u0219 dat\u0103<\/p>\n

de mari \u0219i vesti\u021bi istorici<\/p>\n

c\u0103rora tr\u0103iesc \u0219i acmu scrisurile<\/p>\n

\u00een lume \u0219i vor tr\u0103i \u00een veci<\/p>\n

Iisus Hristos ne \u00eenva\u021b\u0103 zic\u00e2nd<\/p>\n

ispiti\u021bi scripturile<\/p>\n

cete\u0219te cu bun\u0103 s\u0103n\u0103tate<\/p>\n

\u0219i primesce a noastr\u0103 cu dragoste osteneal\u0103<\/p>\n

de toate fericiri \u0219i daruri<\/p>\n

de la Dumnezeu voitor<\/p>\n

Miron Costin care am fost<\/p>\n

logof\u0103t mare \u00een Moldova<\/p>\n

 <\/p>\n

24-10-14 Dinspre Dr\u0103ghicescu<\/p>\n

 <\/p>\n

idealismul critic<\/p>\n

nu difer\u0103 esen\u021bial<\/p>\n

de spiritualitatea cre\u0219tin\u0103<\/p>\n

 <\/p>\n

Dumnezeu<\/p>\n

\u0219i spiritul<\/p>\n

religiei spiritului<\/p>\n

 <\/p>\n

adev\u0103rul este<\/p>\n

binele este<\/p>\n

Dumnezeu este<\/p>\n

 <\/p>\n

mintea se face<\/p>\n

str\u0103vezie \u0219i-\u0219i vede<\/p>\n

propria lumin\u0103<\/p>\n

 <\/p>\n

legea unit\u0103\u021bii<\/p>\n

\u00eentr-o fiin\u021b\u0103<\/p>\n

nemai a noastr\u0103<\/p>\n

 <\/p>\n

lovind sufletul cu sunete<\/p>\n

p\u00e2n\u0103 ce norul va fi \u00eempr\u0103\u0219tiat<\/p>\n

de valurile melodiei<\/p>\n

 <\/p>\n

28-10-14<\/p>\n

Dr\u0103ghicescu<\/p>\n

lumea un vis<\/p>\n

fruct al imagina\u021biei<\/p>\n

\u00eenceteaz\u0103 cu visul<\/p>\n

 <\/p>\n

poate sunt crea\u021bia<\/p>\n

unui vis ori a imagina\u021biei<\/p>\n

unui necunoacut incognoscibil<\/p>\n

 <\/p>\n

cele dou\u0103 infinituri<\/p>\n

eul de jos e sufletul<\/p>\n

eul de sus e dumnezeu<\/p>\n

 <\/p>\n

no\u021biunea de cauz\u0103 nu este<\/p>\n

aplicabil\u0103 fenomenului<\/p>\n

de care ne ocup\u0103m<\/p>\n

 <\/p>\n

3-11-14<\/p>\n

Dr\u0103ghicescu<\/p>\n

sursa \u0219tiin\u021belor este<\/p>\n

\u00een predispozi\u021bia naturii umane<\/p>\n

de a realiza omniscien\u021ba divin\u0103<\/p>\n

 <\/p>\n

matca de repulsie a f\u0103cutului<\/p>\n

vinovat de durere \u0219i de rupere<\/p>\n

de desfacere din mintea universului<\/p>\n

 <\/p>\n

o nou\u0103 religie<\/p>\n

pentru cele nev\u0103zute<\/p>\n

eliberare de ne\u00een\u021belesul imediat<\/p>\n

 <\/p>\n

hai hai hai<\/p>\n

cu m\u00e2ndra-n rai<\/p>\n

c\u0103 din iad abia sc\u0103pai<\/p>\n

 <\/p>\n

\u00een iconomia divin\u0103<\/p>\n

un demon vindec\u0103 r\u0103ul<\/p>\n

f\u0103cut de alt demon<\/p>\n

 <\/p>\n

 <\/p>\n

15-11-14 Dinspre ambasada cu Demostene<\/p>\n

ne-am \u00een\u021beles s\u0103 ia cuv\u00e2ntul \u00eent\u00e2i cel mai b\u0103tr\u00e2n<\/p>\n

\u0219i apoi ceilal\u021bi dup\u0103 v\u00e2rst\u0103<\/p>\n

cel mai t\u00e2n\u0103r era Demostene<\/p>\n

 <\/p>\n

omul acesta \u00een care totul este v\u00e2ndut<\/p>\n

chiar \u0219i glasul simte dezgust<\/p>\n

\u0219i dispre\u021buie\u0219te venalitatea noastr\u0103<\/p>\n

 <\/p>\n

aceaast\u0103 fiin\u021b\u0103 fioroas\u0103 \u00eencepu s\u0103 bolboroseasc\u0103<\/p>\n

mort de fric\u0103 un exordiu obscur<\/p>\n

f\u0103r\u0103 s\u0103 mai poat\u0103 g\u0103si \u0219irul cuvintelor<\/p>\n

 <\/p>\n

c\u00e2nd ne \u00eentorceam acas\u0103 din ambasad\u0103<\/p>\n

vorbi cu fiecare dintre noi<\/p>\n

\u00eentr-un chip nea\u0219teptat de politicos<\/p>\n

 <\/p>\n

nu \u0219tiusem ce \u00een\u021beles au cuvintele<\/p>\n

de om imposibil de \u00een\u021beles de cameleon<\/p>\n

m-a f\u0103cut s\u0103 \u00een\u021beleg viclenia sub toate formele<\/p>\n

 <\/p>\n

unuia \u00eei promitea s\u0103-i \u00eenlesneasc\u0103 un \u00eemprumut<\/p>\n

altuia s\u0103-l fac\u0103 strateg<\/p>\n

pe mine m\u0103 fericea pentru talent<\/p>\n

 <\/p>\n

fu cel dint\u00e2i care ne l\u0103ud\u0103 \u0219i jur\u0103<\/p>\n

\u00een fa\u021ba consiliului c\u0103 el felicit\u0103 cetatea<\/p>\n

c\u0103 a trimis \u00een ambasad\u0103 asemenea oameni<\/p>\n

 <\/p>\n

legiuitorul \u00eendep\u0103rteaz\u0103 de la<\/p>\n

purificarea lustral\u0103 din agora<\/p>\n

pe cel ce refux\u0103 serviciul militar<\/p>\n

 <\/p>\n

pe cel lipsit de curaj \u0219i pe dezertor<\/p>\n

\u0219i nu-i permite s\u0103 fie \u00eencoronat<\/p>\n

\u0219i nici s\u0103 ia parte la sacrificiile publice<\/p>\n

 <\/p>\n

iar tu chemi \u00een orchestr\u0103<\/p>\n

pe timpul reprezent\u0103rii tragediilor<\/p>\n

pe cel ce a pr\u0103dat du\u0219manilor templele<\/p>\n

 <\/p>\n

atenieni \u021bine\u021bi seama de lucrurile pe care vi le-am spus<\/p>\n

\u0219i de acelea pe care nu vi le-am spus \u0219i prin votul vostru<\/p>\n

sprijini\u021bi dreptatea \u0219i interesul statului<\/p>\n

 <\/p>\n

 <\/p>\n

Dinspre Bharata<\/p>\n

 <\/p>\n

 <\/p>\n

semnifica\u021biile p\u0103trund \u00een auditori cu ajutorul<\/p>\n

interpret\u0103rii verbale gestuale \u0219i temperamentale<\/p>\n

oh toate lucrurile s-au p\u0103truns de acest miraj<\/p>\n

 <\/p>\n

starea emotiv\u0103 st\u00e2rnit\u0103 de un \u00een\u021beles aflat<\/p>\n

\u00een armonie cu sufletul p\u0103trunde trupul<\/p>\n

precum focul \u00een lemnul uscat<\/p>\n

 <\/p>\n

m\u00e2nie fa\u021b\u0103 \u00eencruntat\u0103 fa\u021b\u0103 schimonosit\u0103 de<\/p>\n

de furie buze mu\u0219cate m\u00e2ini lovite una<\/p>\n

de alta \u0219i bra\u021be amenin\u021b\u0103toare<\/p>\n

 <\/p>\n

frica apar\u021bine femeilor \u0219i caracterelor inferioare<\/p>\n

provenind din vinov\u0103\u021bie fa\u021b\u0103 de superiori<\/p>\n

fiare s\u0103lbatice \u0219i codri pustii<\/p>\n

 <\/p>\n

vederea elefan\u021bilor sau \u0219erpilor<\/p>\n

amenin\u021b\u0103rile vremea rea<\/p>\n

noaptea \u00eentunecoas\u0103 auzirea bufni\u021bei<\/p>\n

 <\/p>\n

se va interpreta prin tremurul m\u00e2inilor<\/p>\n

\u0219i picioarelor zv\u00e2cnetul inimii \u00een m\u0103runtaie<\/p>\n

gura uscat\u0103 umezirea buzelor cu limba<\/p>\n

 <\/p>\n

sila trebuie subliniat\u0103 prin acoperirea nasului<\/p>\n

crisparea membrelor corpului<\/p>\n

stinghereal\u0103 \u0219i junghi la inim\u0103<\/p>\n

 <\/p>\n

omul dezolat are ochii sc\u0103lda\u021bi \u00een lacrimi<\/p>\n

chipul \u0219i ochii jalnici de oftat<\/p>\n

st\u00e2nd ca yoghinul ad\u00e2ncit \u00een medita\u021bie<\/p>\n

 <\/p>\n

omul suspicios are membrele tremur\u0103toare<\/p>\n

capul aplecat prive\u0219te \u00eentr-o parte \u0219i \u00een alta<\/p>\n

are limba scoas\u0103 \u0219i at\u00e2rn\u00e2nd chipul p\u0103m\u00e2ntiu<\/p>\n

 <\/p>\n

invidia se ive\u0219te la vederea norocului<\/p>\n

prosperit\u0103\u021bii inteligen\u021bei \u0219i exuberan\u021bei<\/p>\n

jocurilor \u0219i desf\u0103t\u0103rilor altora<\/p>\n

 <\/p>\n

be\u021bia este moderat\u0103 u\u0219oar\u0103 \u0219i josnic\u0103<\/p>\n

unii be\u021bivi c\u00e2nt\u0103 unii pl\u00e2ng unii r\u00e2d<\/p>\n

unii spun vorbe ur\u00e2te al\u021bii dorm<\/p>\n

 <\/p>\n

grija se va interpreta prin suspine<\/p>\n

r\u0103suflare anevoioas\u0103 zbuciumul<\/p>\n

gol \u00een inim\u0103 neglijarea cur\u0103\u021beniei nelini\u0219te<\/p>\n

 <\/p>\n

descump\u0103nirea se na\u0219te din nenorocire<\/p>\n

v\u0103t\u0103mare fric\u0103 amintirea unei vechi du\u0219m\u0103nii<\/p>\n

se va interpreta prin tulburarea tuturor sim\u021burilor<\/p>\n

 <\/p>\n

mul\u021bumirea\u00a0 \u00eenseamn\u0103 a te bucura de toate cele<\/p>\n

de ascultat gustat pip\u0103it v\u0103zut sau mirosit<\/p>\n

ori \u00eent\u00e2lnite \u00een cale \u0219i a nu te \u00eentrista de cele nedob\u00e2ndite<\/p>\n

 <\/p>\n

ru\u0219inarea se va reprezenta prin acoperirea fe\u021bei<\/p>\n

scrijelarea p\u0103m\u00e2ntului roaderea unghiilor<\/p>\n

pip\u0103irea ve\u0219mintelor sau inelului<\/p>\n

 <\/p>\n

omul ce purcede la fapte nes\u0103buite<\/p>\n

ca omorul sau v\u0103t\u0103marea din lipsa de judecat\u0103<\/p>\n

trebuie socoti\u021bi irascibili de c\u0103tre cei \u00een\u021belep\u021bi<\/p>\n

 <\/p>\n

bucuria b\u0103rba\u021bilor se na\u0219te la atingerea celor de neatins<\/p>\n

dob\u00e2ndirea averii sau reunirea cu cei dragi<\/p>\n

ca \u0219i la \u00eemplinirea dorin\u021bei inimii lor<\/p>\n

 <\/p>\n

panica provine din semne rele rafale de v\u00e2nt<\/p>\n

ploaie foc elefan\u021bi turba\u021bi auzirea ve\u0219tilor<\/p>\n

bune sau rele atac al du\u0219manilor<\/p>\n

 <\/p>\n

arogan\u021ba provine din suveranitate<\/p>\n

neam nobil frumuse\u021be tinere\u021be<\/p>\n

erudi\u021bie for\u021b\u0103 \u00eembog\u0103\u021bire<\/p>\n

 <\/p>\n

se va interpreta prin iritare<\/p>\n

dispre\u021b dezaprobare ner\u0103spundere<\/p>\n

la \u00eentreb\u0103ri \u0219i neacceptarea discu\u021biei<\/p>\n

 <\/p>\n

priviri peste um\u0103r mi\u0219c\u0103ri \u00een toate p\u0103r\u021bile<\/p>\n

ridiculizare vorbe jignitoare neascultarea superiorilor<\/p>\n

\u0219i luarea lor \u00een der\u00e2dere \u00eentreruperea vorbelor altora<\/p>\n

 <\/p>\n

disperarea la pesonaje de tip superior se va reda prin<\/p>\n

c\u0103utarea unor tovar\u0103\u0219i n\u0103scocirea unui mijloc de sc\u0103pare<\/p>\n

pierderea rigorii mintea dus\u0103 respira\u021bia anevoioas\u0103<\/p>\n

 <\/p>\n

la cele de tip inferior prin alergare \u00eentr-o parte \u0219i \u00een alta<\/p>\n

privirea \u00eemprejur gura uscat\u0103 umezirea col\u021burilor gurii<\/p>\n

somnolen\u021b\u0103 respira\u021bie anevoioas\u0103 cugetare<\/p>\n

 <\/p>\n

visarea apare din scufundarea \u00een somn desf\u0103t\u0103ri senzuale<\/p>\n

sau r\u0103t\u0103cirea min\u021bii se va reprezenta cu ochii \u00eenchi\u0219i<\/p>\n

letargia sim\u021burilor \u0219i vorbit \u00een somn<\/p>\n

 <\/p>\n

resentimentul apare la b\u0103rba\u021bi energici<\/p>\n

c\u00e2nd sunt jigni\u021bi prin cei ce le sunt superiori<\/p>\n

prin \u00eenv\u0103\u021b\u0103tur\u0103 vitejie sau putere<\/p>\n

 <\/p>\n

disimularea \u00eentemeiat\u0103 pe fric\u0103<\/p>\n

se na\u0219te din f\u0103\u021b\u0103rnicie \u00een\u0219el\u0103torie se va reprezenta<\/p>\n

prin dseconsiderare \u0219i vorbe \u00een doi peri<\/p>\n

 <\/p>\n

violen\u021ba apare c\u00e2nd un ho\u021b e prins fur\u00e2nd<\/p>\n

sau ca urmare a ofensei regelui interpretarea ei<\/p>\n

se va face prin ucidere \u00eentemni\u021bare lovire amenin\u021bare<\/p>\n

 <\/p>\n

certitudinea oamenilor se na\u0219te din \u00een\u021belegerea<\/p>\n

sensului feluritelor scripturi sau \u0219tiin\u021be<\/p>\n

interpretarea se va face prin instruirea discipolilor<\/p>\n

 <\/p>\n

otr\u0103virea sl\u0103biciune tremurat arsuri<\/p>\n

horc\u0103it spume la gur\u0103 pr\u0103bu\u0219irea<\/p>\n

umerilor paralizia moartea<\/p>\n

 <\/p>\n

chibzuirea provine din \u00eendoial\u0103 c\u00e2nt\u0103rirea argumentelor<\/p>\n

discu\u021bii \u00een contradictoriu se va interpreta<\/p>\n

prin ipoteze interog\u021bii deiberare planuri secrete<\/p>\n

 <\/p>\n

judec\u0103\u021bi contrare cu privire la lucruri contrare<\/p>\n

\u00een\u021belepciunea e ceva bun<\/p>\n

\u00een\u021belepciunea e ceva r\u0103u<\/p>\n

 <\/p>\n

16-11-14<\/p>\n

Dr\u0103ghicescu<\/p>\n

a crede este a vedea \u00een timp<\/p>\n

a \u0219ti e a vedea \u00een spa\u021biu<\/p>\n

a crede a vedea ce va fi<\/p>\n

 <\/p>\n

a nu crede \u00een Dumnezeu<\/p>\n

este a \u00eempiedica realizarea<\/p>\n

destinelor umane<\/p>\n

 <\/p>\n

umanitatea cre\u0219te<\/p>\n

\u00een m\u0103sura \u00een care crede<\/p>\n

credin\u021ba \u00eei determin\u0103 cre\u0219terea<\/p>\n

 <\/p>\n

lumea se poate r\u0103ci sorii s\u0103 se sting\u0103<\/p>\n

dar este vorba de a men\u021bine \u00een\u0103untrul<\/p>\n

nostru ceva ce nu poate pieri<\/p>\n

 <\/p>\n

s\u00e2ngele \u0219i pasiunea existen\u021bei noastre<\/p>\n

au fost reprezentate \u00een perioada carbonifer\u0103<\/p>\n

prin ceva cu s\u00e2nge rece \u0219i piele v\u00e2scoas\u0103<\/p>\n

 <\/p>\n

credin\u021ba un soldat<\/p>\n

mila un spital<\/p>\n

speran\u021ba cimitir<\/p>\n

 <\/p>\n

17-11-14<\/p>\n

posibil Peguy<\/p>\n

\u00een cer se diviniza lumina<\/p>\n

pe p\u0103m\u00e2nt apele subterane<\/p>\n

nop\u021bile astronomice<\/p>\n

 <\/p>\n

\u00een\u021beleg foarte bine<\/p>\n

spune Dumnezeu<\/p>\n

s\u0103 v\u0103 face\u021bi examenul de con\u0219tiin\u021b\u0103<\/p>\n

 <\/p>\n

bie\u021bi imitatori pe invers<\/p>\n

pune\u021bi-v\u0103 seara jerbele<\/p>\n

p\u0103catelor de peste zi<\/p>\n

 <\/p>\n

oaspe\u021bi \u00eemi sunte\u021bi spune Dumnezeu<\/p>\n

\u0219i eu sunt Dumnezeul oaspe\u021bilor<\/p>\n

copii ai mei veni\u021bi \u00een noaptea mea<\/p>\n

 <\/p>\n

se vorbe\u0219te zice Dumnezeu<\/p>\n

de imita\u021bia lui Iisus Hristos<\/p>\n

imita\u021bia fiului meu de c\u0103tre oameni<\/p>\n

 <\/p>\n

a nu se uita c\u0103 fiul meu<\/p>\n

\u00eencepuse prin aceast\u0103<\/p>\n

singular\u0103 imita\u021bie a omului<\/p>\n

 <\/p>\n

a se na\u0219te<\/p>\n

a suferi<\/p>\n

a muri<\/p>\n

 <\/p>\n

nu iubesc pe cel<\/p>\n

ce \u0219tie mai bine ca mine<\/p>\n

ce voi face m\u00e2ine<\/p>\n

 <\/p>\n

nu iubesc spune Dumnezeu<\/p>\n

pe cel ce nu mi se \u00eencrede<\/p>\n

m\u0103 vede\u021bi pun\u00e2nd capcane ca un rege barbar<\/p>\n

 <\/p>\n

sunt bun cre\u0219tin zice Dumnezeu<\/p>\n

crede\u021bi c\u0103 m-ar amuza<\/p>\n

a v\u0103 surprinde ca un asasin de noapte<\/p>\n

 <\/p>\n

18-11-14<\/p>\n

universul devine corpul omului<\/p>\n

fenomenele fizice expresia material\u0103<\/p>\n

a voin\u021bei st\u0103rilor suflete\u0219ti umane<\/p>\n

 <\/p>\n

\u00eencarnare empiric\u0103 a lui Dumnezeu<\/p>\n

omul imensificat se va revela scop umanit\u0103\u021bii<\/p>\n

\u0219i vie\u021bii dar \u0219i universului\u00a0 material<\/p>\n

 <\/p>\n

evolu\u021bia omului provoac\u0103 o revolu\u021bie a universului<\/p>\n

materia inorganic\u0103 nu va mai fi moart\u0103<\/p>\n

va fi vivifiat\u0103 prin via\u021ba omului<\/p>\n

 <\/p>\n

qui empti sunt de terra<\/p>\n

vous voyez ce que nous<\/p>\n

en avons fait<\/p>\n

 <\/p>\n

19-11-14<\/p>\n

orice crim\u0103 \u021bine de un vis<\/p>\n

se vrea comis\u0103<\/p>\n

na\u0219te tot ce-i trbuie<\/p>\n

 <\/p>\n

toat\u0103 lumea asasineaz\u0103<\/p>\n

o mic\u0103 mi\u0219care secret\u0103<\/p>\n

un reflex asasin(eaz\u0103)<\/p>\n

 <\/p>\n

privirea de-ar putea fecunda<\/p>\n

mor\u021bii de-ar putea ucide<\/p>\n

str\u0103zi pline de cadavre \u0219i bor\u021boase<\/p>\n

 <\/p>\n

20-11-14<\/p>\n

Turnavitu<\/p>\n

pricopsitu<\/p>\n

n-ai g\u00e2nditu<\/p>\n

 <\/p>\n

veste<\/p>\n

de r\u0103smiri\u021b\u0103<\/p>\n

c\u0103 este<\/p>\n

 <\/p>\n

bal\u0103ur<\/p>\n

scr\u00e2\u0219nii<\/p>\n

str\u0103\u0219nicii<\/p>\n

 <\/p>\n

tunuri fumuri<\/p>\n

tr\u0103znet pleznet<\/p>\n

p\u0103r din cre\u0219tet<\/p>\n

 <\/p>\n

22-11-14<\/p>\n

scenometrii Draghicesco & comp<\/p>\n

transduse acoper\u0103minte<\/p>\n

acatistominte<\/p>\n

 <\/p>\n

a neignor\u0103rii gnoza<\/p>\n

\u00een tran\u0219eu vai<\/p>\n

de cap de jansenist<\/p>\n

 <\/p>\n

scit exercit<\/p>\n

Xerxex<\/p>\n

exers<\/p>\n

 <\/p>\n

27-11-14\u00a0 A scrie \u00eenseamn\u0103 a\u00a0 scoate zgura dintr-un text (Pu\u0219i).<\/p>\n

28-11-14\u00a0 Taic\u0103-meu visat \u0219i de sor\u0103-mea, cu Jenica lui, ce b\u0103tr\u00e2n, nu mort. Vise muncitoare treziei pensionare.<\/p>\n

29-11-14\u00a0 r\u0103mas bun\u0103t\u0103\u021bii din lunc\u0103 pe asem\u0103nare cu tine zidi-m\u0103-voi pe lavi\u021bi<\/p>\n

1-12-14\u00a0 revela\u021bii Draghicesco<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 5-12-14\u00a0 F\u00e2nt\u00e2na Anc\u00e2 \u2013 a nu se dezgropa \u00een \u00eengroparea mea. De c\u00e2nd nu eram n\u0103scu\u021bi \u0219i ce traduceam. Dumnezeu, fructul suferin\u021bei, Dumitre. C\u0103 nu ne primea \u00een r\u00e2nduri mai mul\u021bi de-am fi puterea rasei a primitoare. Ne\u0219tiutori de noi, c\u0103 de el nimeni.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 7-12-14\u00a0 De-oi fi disper\u00e2nd achievenementul \u0219i-apoi m-am \u00eentors \u00eentre Neguleasca \u2013 avion \u00een t\u00e2mpl\u0103 \u2013 \u0219i Le Guern, ca din Pavel homofobie. Mai care te ui\u021bi la ceas? M\u0103car \u0219i Baudelaire, a\u0219a Eminescu sanscrit. Fete sinucise. Bifidus cu Walter.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 8-12-14\u00a0 Licita liota. Sari la edde \u2013 ba tu \u2013 ci de pe la noi, din vechi. Rv\u0103zu\u021bi adormirii, nu-i adora. D \u00eentre Momsen \u0219i Freud, eu \u00eentre D \u0219i Eliade \u2013 ruperea carierei rom\u00e2nilor extra-infra.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 11-12-14\u00a0 Fo\u0219ti bibliotecari ne \u00eent\u00e2lnim \u0219i vorbim despre biblioteca noastr\u0103, desfiin\u021bat\u0103 dup\u0103 130 de ani. Fie \u0219i sim\u021bindu-ne \u00eenc\u0103 \u00een via\u021b\u0103. Strigoi printre normali\u0219ti \u0219i pedagogi din veac. \u00cei mai aproxim\u0103m istoricul, prin stoparea c\u0103ruia, educa\u021bia rom\u00e2neasc\u0103 a fost decapitat\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 P\u0103str\u00e2nd M(onsieur), \u00eenaintea oric\u0103rui nume (\u00eenc\u0103 \u00een via\u021b\u0103 \u00een 1934), nici m\u0103car tradus cu D, lumea va spune de M. Croce, de exemplu, ba este B(enedetto) Croce. Este una din transmisiile inter-temporale \u0219i inter-lingvistice dus-\u00eentors, poate dr\u0103ghiceschiene. Cu fason \u0219i sort, c\u00e2t s\u0103 repunem \u00een drepturi, in spe, validitatea semnificantului original, ironizat \u00een uzan\u021ba unui verbiaj central-sud-estic. Cum ar fi o demilitarizare prin exersare \u00een loc de exercitare. (N-am dec\u00e2t s\u0103 fiu \u00eempu\u0219cat, plus alte idiotisme ad hoc, perpetrate ca-ntr-o conversa\u021bie spiritist\u0103).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 12-12-14\u00a0 Empatia conceptual-stilistic\u0103, \u00een ticuri-cuvinte-expresii-revela\u021bii, de exemplu, sublimarea sexual\u0103 extins\u0103 m\u00e2ntuirii \u2013 ori mimarea unui snobism fran\u021buzit, ori literaturizarea involuntar\u0103 la inspira\u021bia enumerativ\u0103 a peni\u021bei. F\u0103r\u0103 abatere de la conturul unei crestoma\u021bii de \u00een\u021belepciuni vivante, refasonate \u00een utopisme, auto-teologic, lu\u00e2nd pe cont propriu toate conceptele din cale.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hai c\u0103 r\u0103s\u0103ri\u0219i, soare, dup\u0103 o lun\u0103 \u2013 \u0219i timp \u0219i sfer\u0103 -, c\u00e2nd tocmai f\u0103ceam socoteala c\u0103 to\u021bi, \u00een afar\u0103 de MP, \u00eent\u00e2lnindu-se cu nonsensul dodiilor mele, au zis:piei. \u0218i nu s-au uitat m\u0103car pe unde e crima, ner\u0103s\u0103rirea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vorbe\u0219te \u00een numele lui Dumnezeu \u00een devenire. \u0218eful CIA scuz\u0103 agen\u021bia.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 13-12-14\u00a0 R\u0103sfiruri. Am sanscritizat propria mea rom\u00e2n\u0103, de ce n-a\u0219 \u0219i fran\u021buzi-o? Cauzalitatea gra\u021biei, gra\u021bia cauzalit\u0103\u021bii. Apostolul Pavel \u0219i Marx cita\u021bi afin (\u00een continuitate?) Ce-a zis Cioran, dup\u0103 Dr\u0103gicescu? Eliade nu s-a b\u0103gat. Viitoristul D deseneaz\u0103 sociologia de pus la rug\u0103ciune, c\u00e2t s\u0103 simetrizeze infinitul idealiz\u0103rii sinuciga\u0219e.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 14-12-16\u00a0 Ce an 70, picior rupt, traducere, psaltirion. Carmen regret\u00e2nd-o pe Saly. \u00centreb\u00e2nd de Nana.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Eseu fluviu proustian via Berson & comp. Ipoteza umano-divin\u0103, o aduc\u021biune din intermediari divino-umani se augmenteaz\u0103 la nemurire. Pe nesecat\u0103 reg\u0103sire. Cu efectul fatal c\u0103 Dumnezeu este. \u0218i nu \u00een inexistent, ci \u00een noi. Mai \u00een noi dec\u00e2t \u00een el, aproape \u2013 aproapele.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 15-12-14\u00a0 Gra\u021bie \u2013 socio \u2013 vesele suiciduri. Dar autorul? S-a sinucis pentru c\u0103 suicidul era antipodul geniului? \u0218i dac\u0103 a fost?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 28-12-14\u00a0 Poate nu termin ast\u0103zi traduul. \u021ai-am tradus sinuciderea \u2013 mai aveai 11 ani \u2013 la 70 ai f\u0103cut-o \u2013 la 70 am tradus.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 8-1-15\u00a0 Popa Tanior s-a mutat la biserica de pe Covasna. Mundus imaginalis al lui Henry Corbin \u2013 recenzia la Adev\u0103r \u0219i revela\u021bie, de serviciu\u00a0 – ales \u0219i el cu un necrolog de Eliade, \u0219i mai de serviciu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 D. Draghicesco, Verite et Revelation<\/em> (Bibliotheque de philosophie contemporaine), Paris, Librarie Felix Alcan, 1934, 2 vol. In 8, xiv + 1000 p. S\u0103 mai vedem.<\/p>\n

\n

Du Role<\/strong><\/p>\n

GEORGE H. MEAD DESPRE D. DRAGHICESCO<\/p>\n

Recenzie la\u00a0\u00a0 Du Role de l’ individual dans le Dterminisme Social
\n\u0219i Le Probleme du Dterminisme Social , Dterminisme
\nBiologique \u0219i Dterminisme Social. D. Draghicesco .<\/em><\/strong>
\nDu Role de l’ individual dans le Determinisme Social<\/em> . D. Draghicesco . Paris , Felix Alcan , 1904 . Pp 367.Le Probleme du Determinisme Social , Determinisme Biologique et Determinisme Social . D. Draghicesco . Paris , Editions de la Grande France , 1903 . Pp 99 .<\/strong><\/p>\n

 <\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 M. Draghicesco , \u00eentr-o bro\u0219ur\u0103 intitulat\u0103 Le Probleme du Determinisme Social<\/em> \u0219i \u00eentr-o carte urm\u00e2nd cu un an mai t\u00e2rziu, Du Role de l’ individual dans le Dterminisme Social<\/em>, a prezentat o declara\u021bie asupra rela\u021biei dintre sociologie \u0219i psihologie, care, \u00een orice caz, scoate in relief puternic problemele legate de rela\u021biile acestor \u0219tiin\u021be .<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen prima sa lucrare,\u00a0 M. Draghicesco se ocup\u0103 de diferen\u021ba pe care el o concepe ca exist\u00e2nd \u00eentre \u0219tiin\u021bele sociale \u0219i \u0219tiin\u021bele naturale pozitiviste. Acestea din urm\u0103, potrivit lui, servesc s\u0103 profe\u021beasc\u0103 viitorul, printr-un studiu al trecutului. Trecutul le ofer\u0103 faptele care \u00een uniformitatea \u0219i invariabilitatea lor dezv\u0103luie legile care determin\u0103 succesiunea necesar\u0103 a evenimentelor \u00een viitor. Acestui grup de \u0219tiin\u021be trebuie s\u0103 apar\u021bin\u0103 biologia, iar dac\u0103 individul\u00a0 urmeaz\u0103 s\u0103 fie definit \u0219i analizat de o fiziologie \u0219i o psihologie dependent\u0103 de fiziologie, \u0219i de o sociologie care urmeaz\u0103 acela\u0219i traseu, determinismul \u0219tiin\u021belor sociale va fi cel al biologiei .
\n\u00cepotriva acestui fapt, autorul face un protest viguros. Baza protestului este c\u0103 evenimentele de con\u0219tiin\u021b\u0103 nu pot fi predicate, pentru c\u0103 ele izvor\u0103sc dintr-o surs\u0103 care se afl\u0103 mai sus dec\u00e2t cea a fenomenelor naturale. \u00cen primul r\u00e2nd, el constat\u0103 c\u0103 fenomenele de con\u0219tiin\u021b\u0103 sunt de un caracter cu totul diferit . Ele sunt \u00eentr-o mare m\u0103sur\u0103 ra\u021bionale \u0219i teleologice \u00een structura lor, \u00een timp ce fenomenele naturale sunt mecanice. De aici el trece la discu\u021bia despre natura rela\u021biei dintre corp \u0219i con\u0219tiin\u021b\u0103. Ipoteza c\u0103 con\u0219tiin\u021ba este un epifenomen este respins\u0103 din cauza eficacitat\u0103\u021bii evidente a con\u0219tiin\u021bei \u00een conduita noastr\u0103, \u00een timp ce doctrinele paralele ale\u00a0 materialismului \u0219i spiritualismului sunt trase \u00een \u021beapa\u00a0 contradic\u021biilor \u0219i implica\u021biilor lor metafizice.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Alternativa pe care autorul o substituie acestei ipoteze este cea a societ\u0103\u021bii, sau o con\u0219tiin\u021b\u0103 social\u0103 general\u0103 (este imposibil s\u0103 se determine pe care anume dintre acestea o are el \u00een minte), care este matricea din care apare con\u0219tiin\u021ba individual\u0103. Rela\u021biile sociale sunt reale , obiective , \u0219i, potrivit autorului, sursa tuturor st\u0103rilor de con\u0219tiin\u021b\u0103 care se afl\u0103 mai presus de de cea mai simpl\u0103\u00a0 senzatie \u0219i impuls. \u00cen loc, deci, de un creier cu epifenomenul s\u0103u, con\u0219tiin\u021ba, care nu este dec\u00e2t umbra realitat\u0103\u021bii, acolo se afl\u0103 plexul social, care nu este doar ca o \u021bes\u0103tur\u0103 \u0219i b\u0103t\u0103tur\u0103 de fapte, dar este, la urma urmei, \u00eens\u0103\u0219i substan\u021ba con\u0219tiin\u021bei.\u00a0 Fazele mai simple, nereflexive, ale con\u0219tiin\u021bei ar fi, prin urmare, dependente de determinismul fiziologic al corpului fizic, \u00een timp ce procesele superioare din care apare individul con\u0219tient s-ar ridica din \u0219i ar depinde de complexul social \u0219i determinismul s\u0103u, un determinism care este teleologic pe c\u00e2nd cel dint\u00e2i este mecanic.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Autorul aduce \u00een aceast\u0103 discu\u021bie problema mo\u0219tenirii de tr\u0103s\u0103turi dob\u00e2ndite, ajung\u00e2nd la concluzia c\u0103 pot fi precizate numai acele tr\u0103s\u0103turi care decurg din condi\u021bii permanente \u00een mediul \u00eenconjur\u0103tor, \u0219i care vor continua s\u0103 aib\u0103 aceea\u0219i valoare pentru forme descendente pe care le-au avut acele forme parentale \u00een care a ap\u0103rut varia\u021bia. El conclude de aici c\u0103 acele condi\u021bii at\u00e2t de instabile \u0219i variante precum\u00a0 cele ale mediului social nu pot fi, eventual, temei pentru mo\u0219tenirea tr\u0103s\u0103turile dob\u00e2ndite ale vie\u021bii con\u0219tiente. Astfel apare un alt tip de mo\u0219tenire \u00een lumea social\u0103 prin care caracteristicile dob\u00e2ndite sunt pronun\u021bate pe calea institu\u021biilor sociale. Baza mo\u0219tenirii \u00een lumea biologic\u0103 este c\u0103 rezultatele dezvolt\u0103ri au fost asimilate \u00een textura\u00a0 materiei biologice, astfel \u00eenc\u00e2t forma-copil\u00a0 aduce caracteristicile sale complet determinate cu ea \u00een lume; \u00een timp ce \u00een lumea social\u0103 forma vine pe c\u00e2t posibil ca o pagin\u0103 alb\u0103, cu nicio caracteristic\u0103 \u00eenc\u0103 \u00eenscris\u0103 pe ea , dar gata pentru determinarea mediului s\u0103u social prin educa\u021bie \u0219i formare . Astfel, se face o distinc\u021bie capital\u0103 \u00eentre cele dou\u0103 lumi, care pare pentru M. Draghicesco cel mai important moment .<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 A\u0219a\u00a0 cum am indicat, exist\u0103 o \u00eentreag\u0103 lips\u0103 de analiz\u0103 a acestei dependen\u021be de mediul social. La un moment dat, autorul sub\u00een\u021belege c\u0103 complexul social este un mediu obiectiv antecedent existent \u00eenainte de con\u0219tiin\u021ba c\u0103reia \u00eei este substratul \u00eentr-un anume sens. Alt\u0103dat\u0103 el implic\u0103 faptul c\u0103 exist\u0103 o con\u0219tiin\u021b\u0103 social\u0103 general\u0103 din care apare con\u0219tiin\u021ba individual\u0103. \u00cen timp ce p\u0103rea s\u0103 resping\u0103 pozi\u021bia lui Wundt c\u0103 aceast\u0103 con\u0219tiin\u021b\u0103 social\u0103 trebuie s\u0103 apar\u0103 \u00een cea a indivizilor, el nu discut\u0103 nic\u0103ieri \u00een mod adecvat aceast\u0103 asumare, nici rela\u021bia acesteia cu o teorie a con\u0219tiin\u021bei cognitive.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Se adug\u0103 la aceasta prezum\u021bia autorului c\u0103 evenimentele din\u00a0 lumea con\u0219tiin\u021bei pot rezulta din cauza\u021bie f\u0103r\u0103 nicio serie fix\u0103 ori recurent\u0103, \u0219i, finalmente, urm\u00e2nd pa\u0219ii lui Tarde, sugereaz\u0103 c\u0103 lumea social\u0103 este t\u00e2n\u0103r\u0103 \u00een compara\u021bie cu aceea fizic\u0103; c\u0103 nenum\u0103ratele ere necesare pentru a cl\u0103di sistemul solar \u0219i una din planetele sale au rezultat prin evolu\u021bie continu\u0103 \u00eentr-un curs aproape invariabil al evenimentelor; c\u0103 lumea social\u0103 este , prin compara\u021bie , dec\u00e2t\u00a0 \u00eentr-o epoc\u0103 de haos, comparabila cu stadiul nebular timpuriu al sistemului solar; c\u0103 scienti\u0219tii\u00a0 care vor fi speculat\u00a0 la \u00eenceputuri perioada nebular\u0103 nu puteau cumva prezice evenimentele ce aveau s\u0103 vin\u0103 \u00een cadrul sistemului, a\u0219a cum pot acum prezice cu certitudine o eclips\u0103; \u0219i vedem c\u0103 o mare varietate de considera\u021bii pe niveluri cu totul diferite logic sunt aduse \u00een fa\u021b\u0103. La un punct, el sugereaz\u0103 c\u0103 este de conceput o perioad\u0103 viitoare c\u00e2nd o astfel de evolu\u021bie va avea loc \u00een cadrul lumii sociale, c\u0103 se va petrece o integrare social\u0103 complet\u0103, astfel \u00eenc\u00e2t procesele de drept \u0219i metod\u0103 vor fi trecute complet \u00een con\u0219tiin\u021ba omenirii \u0219i toate ac\u021biunile sale vor fi determinate, a\u0219a cum sunt evenimentele mecanice ale lumii fizice. La un alt punct el implic\u0103 faptul c\u0103 ini\u021biativa con\u0219tiin\u021bei face orice astfel de rezultat o imposibilitate.
\nC\u00e2nd ne \u00eentoarcem la cartea lui M. Draghicesco despre rolul individului \u00een determinismul social, g\u0103sim un efort mai detaliat pentru a dovedi identificarea sociologiei \u0219i psihologiei, care este teza final\u0103 a bro\u0219urii sale . El insist\u0103 din nou c\u0103 lumea fizic\u0103 nu poate fi la temei pentru explicarea con\u0219tiin\u021bei din cauza complexit\u0103\u021bii extreme a con\u021binutului con\u0219tient. Pentru autor, lumea fizic\u0103 este extrem de simpl\u0103, f\u0103cut\u0103 din serii care se repet\u0103 f\u0103r\u0103 excep\u021bie, neoferind nicio varietate, pe de-o parte, \u0219i niciun principiu de sintez\u0103, pe de alta. Varietatea \u0219i activitatea sintetic\u0103 sunt acceptate a fi condi\u021biile con\u0219tiin\u021bei noastre personale, iar varietatea infinit\u0103 a lumii fizice \u0219i sintezele sale sunt oarecum dispre\u021buitor respinse ca fiind destul de inadecvate pentru trezirea con\u0219tiin\u021bei reflexive umane, \u00een timp ce acestea ar putea fi suficiente pentru stimularea proceselor vitale ale formelor animale inferioare . Mediul social este cel la care trebuie s\u0103 ne uit\u0103m pentru condi\u021biile \u00een care poate ap\u0103rea reflec\u021bia .<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Procesele sociale, \u00een plus, merg \u00een paralel cu psihologicul. \u00centreaga evolu\u021bie social\u0103 este un proces de integrare, iar aceast\u0103 integrare are dou\u0103 faze ale sale, care r\u0103spund direct celor dou\u0103 cerin\u021be ale con\u0219tiin\u021bei reflexive. Toat\u0103 istoria arat\u0103 societatea m\u0103tur\u00e2nd continuu tot mai multe comunit\u0103\u021bi una \u00een alta, \u00een timp ce \u00eensu\u0219i acest proces de cre\u0219tere a extensiei societ\u0103\u021bii implic\u0103 o diferen\u021biere a\u00a0 noilor func\u021bii sociale \u0219i o organizare mai profund\u0103 dec\u00e2t ar fi putut exista \u00een oricare dintre comunit\u0103\u021bile mai mici . Aceast\u0103 mi\u0219care este at\u00e2t de continu\u0103 \u0219i ne\u00eencetat\u0103\u00a0 \u00eenc\u00e2t nu i se poate pune nicio limit\u0103, cu\u00a0 excep\u021bia integr\u0103rii finale a rasei, de\u0219i pas cu pas cu aceast\u0103 r\u0103sp\u00e2ndire a vie\u021bii comunitare, trebuie s\u0103 creasc\u0103 ad\u00e2ncimea \u0219i intensitatea con\u0219tiin\u021bei sociale. Atunci, aici avem ivirea continu\u0103 a sintezei noi \u0219i ne\u00eencetate.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dac\u0103 vom examina procesele de con\u0219tiin\u021b\u0103 \u0219i procesele sociale mai \u00een detaliu vom g\u0103si c\u0103 percep\u021bia este exprimat\u0103 \u00een termeni de psihologie modern\u0103 ca o form\u0103 de sugestie, c\u0103 asocia\u021bia de idei revine la procesele de aten\u021bie \u0219i repeti\u021bie, \u0219i c\u0103 aten\u021bia este dec\u00e2t expresia subiectiv\u0103 a prestigiului, autoritatea cu care un element din mediul \u00eenconjur\u0103tor ne comand\u0103, \u00een timp ce repetarea este o chestiune de educa\u021bie, dac\u0103 lu\u0103m educa\u021bia \u00een sensul s\u0103u cel mai larg. Dar sugestia \u0219i prestigiul , autoritatea \u0219i educa\u021bia pot fi concepute doar din punct de vedere social . Avans\u00e2nd la imagina\u021bie, este de a fi identificat\u0103 cu inven\u021bia, iar abstractizarea cu func\u021bionarea controlului social prin legi \u0219i obiceiuri, \u00een timp ce activitatea voluntar\u0103 \u00ee\u0219i g\u0103se\u0219te marea \u0219i de ad\u00e2ncime expresie \u00een ceea ce\u00a0 M. Draghicesco define\u0219te ca geniu. Geniul este persoana care d\u0103 expresie\u00a0 noii legi \u0219i prin identificarea lui cu mediul s\u0103u pe de o parte , \u0219i ini\u021biativa lui, pe de alt\u0103 parte, imprim\u0103 ideea asupra comunit\u0103\u021bii , \u0219i ridic\u0103 masa p\u00e2n\u0103 la ea , astfel c\u0103 ideea devine o parte din con\u0219tiin\u021ba \u00eentregii societ\u0103\u021bi.<\/p>\n

\u00a0Aceste legi sociale sunt inculcate tinerei genera\u021bii, prin toate institu\u021biile sociale . Schimb\u0103rile care au loc trebuie s\u0103 fac\u0103 acest lucru prin geniul care face avansul posibil, care este voin\u021ba social\u0103 . Avansul este necesar datorit\u0103 \u00eensu\u0219i procesului de continu\u0103 integrare social\u0103\u00a0 care implic\u0103 absorb\u021bia ne\u00eencetat\u0103 de con\u021binut nou \u0219i tot ne\u00eencetat\u0103 organizare nou\u0103.\u00a0 Concluzia \u00eentregii materii este c\u0103 psihologia este dec\u00e2t pedagogie aplicat\u0103 , declara\u021bia \u00een termeni individuali ai opera\u021biei prin care societatea \u00ee\u0219i controleaz\u0103 membrii, \u0219i ia din timp m\u0103surile necesare pe care le implic\u0103 integrarea social\u0103. Astfel, sociologie \u0219i psihologie devenin identificate, fiind dec\u00e2t aceea\u0219i \u0219tiin\u021b\u0103 privind spre acela\u0219i domeniu prin ferestre diferite.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Recenzentului \u00eei pare o chestiune de nicio mare importan\u021b\u0103 c\u0103 un paralelism complet se poate urm\u0103ri \u00eentre con\u0219tiin\u021b\u0103 \u0219i mediul pe care-l cunoa\u0219te. Cunoa\u0219terea este universal recunoscut\u0103 ca fiind constructiv\u0103, a\u0219a \u00eenc\u00e2t astfel de paralelism \u00eentre proces \u0219i produs este de a\u0219teptat. Cu siguran\u021b\u0103, ceea ce M. Draghicesco repro\u0219eaz\u0103 psihologului fiziologist c\u0103 face\u00a0 este ceea ce el a f\u0103cut cu niciun mandat mai bun ca psiholog social. Psihologul a subliniat c\u0103 lumea fizic\u0103 este alc\u0103tuit\u0103 din reprezent\u0103rile noastre, c\u0103 legile sale sunt doar asocia\u021bii ale ideile noastre, \u0219i c\u0103 obiectele sale au unitatea apercep\u021biei\u00a0 noastre sintetice . Dac\u0103 ar fi fost de conceput c\u0103 o con\u0219tiin\u021b\u0103 ar putea ob\u021bine o putere de sintez\u0103 din sintezele care-o afecteaz\u0103 prin mediul s\u0103u , cu siguran\u021b\u0103, acestea puteau fi g\u0103site \u00een lumea \u0219tiin\u021bei fizice. James Mill a dedus asocierea\u00a0 ideilor din succesiunea de evenimente \u00een natura fizic\u0103 despre noi . Dac\u0103 stimulul social poate comanda aten\u021bia noastr\u0103, cu siguran\u021b\u0103 cel fizic a exercitat aceast\u0103 autoritate pentru perioade mai lungi, \u0219i obiectele sale au dat mai departe sugestiile cu care impulsurile native au r\u0103spuns la percep\u021bia naiv\u0103. Legea natural\u0103 prezint\u0103 cu siguran\u021b\u0103 cazuri clasice de abstractizare, \u0219i cine va trage linia \u00eentre impuls \u0219i voin\u021b\u0103? Exist\u0103 , totu\u0219i , o problem\u0103 ridicat\u0103\u00a0 aici care merit\u0103 o analiz\u0103 mai profund\u0103 dec\u00e2t \u00eei acord\u0103 M. Draghicesco. Este problema rela\u021biei individului, de care se ocup\u0103\u00a0 psihologia,\u00a0 cu acel proces de con\u0219tiin\u021b\u0103\u00a0 \u00een ansamblu. Pe de o parte acest lucru este cu deosebire\u00a0 o problem\u0103 de psihologie social\u0103, dar problema care apare deodat\u0103 este dac\u0103 individul cu care se ocup\u0103\u00a0 psihologul este acela\u0219i cu cel al sociologului. Autorul nostru insist\u0103 c\u0103 sunt aceia\u0219i \u0219i c\u0103 \u0219tiin\u021bele sunt doar o \u0219tiin\u021b\u0103 .
\nExist\u0103 un punct de vedere din care obiectul social pare esen\u021bial diferit de cel al percep\u021biei fizice . Celelalte sine stau pe o baz\u0103 diferit\u0103 de cel a obiectelor fizice. Obiectele fizice sunt doar obiecte de percep\u021bie, \u00een timp ce alte sine sunt subiecte perceptive precum \u0219i\u00a0 obiecte percepute . Se pune \u00eentrebarea dac\u0103 aceast\u0103 diferen\u021b\u0103 are vreo semnifica\u021bie pentru procesul de cunoa\u0219tere . \u00cen\u021beleg c\u0103 sim\u021b\u0103m\u00e2ntul acestei diferen\u021be este ceea ce st\u0103 \u00een spatele pozi\u021biei autorului dup\u0103 care con\u0219tiin\u021ba social\u0103 st\u0103 pe un plan mai \u00eenalt dec\u00e2t con\u0219tiin\u021ba fizic\u0103. \u0219i prevede mecanismul de cunoa\u0219tere \u00een sine. Potrivit prezum\u021biei sale, con\u0219tiin\u021ba reflexiv\u0103, reprezentativ\u0103 este esen\u021bial o con\u0219tiin\u021b\u0103 social\u0103.
\nPus\u0103 \u00een termeni oarecum diferi\u021bi, situa\u021bia este aceasta : cunoa\u0219terea este \u00een esen\u021b\u0103 un proces de sintez\u0103 care implic\u0103 un sine organizator, dar acest sine apare numai \u00een m\u0103sura \u00een care alte sine, alii, apar \u00een con\u0219tiin\u021b\u0103 . Profesorul Baldwin \u00een a sa\u00a0 Dezvoltare mental\u0103 <\/em>a descris, poate , la fel de satisf\u0103c\u0103tor ca orice psiholog, procesul prin care personalitatea proprie a copilului rezult\u0103 din diferen\u021bierea unei con\u0219tiin\u021be sociale generale \u00eentr-un ego \u0219i alii. \u0218i aceste alte sine sunt acceptate ca subiecte ca \u00eentru subiectul cunosc\u0103tor, \u0219i deci nu ca obiectul cunoascut. Acest fapt, din punctul de vedere al eticii, este de o importan\u021b\u0103 capital\u0103. Dup\u0103 cum a afirmat Kant, aceste alte sine nu pot fi simple mijloace a\u0219a cum sunt obiectele fizice.\u00a0 Ele trebuie s\u0103 fie recunoscute ca scopuri . Are vreo importan\u021b\u0103 acest fapt pentru psihologia cunoa\u0219terii? Dac\u0103 ne \u00eentoarcem la con\u0219tiinta imediat\u0103, nu g\u0103sim nici o dovad\u0103 direct\u0103 specific\u0103 a unei valori cognitive care s\u0103 fie inerent\u0103\u00a0 \u00een percep\u021biile noastre sociale \u00een compara\u021bie cu percep\u021biile fizice . Una este la fel de real\u0103 precum cealalt\u0103 . Din punct de vedere psihologic, intrebarea devine aceasta : prezint\u0103 introspec\u021bia sinele cunosc\u0103tor cunosc\u0103torului ca un con\u021binut social implic\u00e2nd necesarmente alte sine, \u00een timp ce obiectul fizic cunoscut este subiect de analiz\u0103 \u00een st\u0103ri care s\u0103 se refere la acest sine? Dac\u0103 acesta ar fi cazul, am putea \u00eentr-adev\u0103r deduce \u00eentreg procesul cognitiv dintr-o con\u0219tiin\u021b\u0103 care a fost \u00een primul r\u00e2nd social\u0103 \u0219i \u00een al doilea r\u00e2nd fizic\u0103. Dar\u00a0 fapt este c\u0103 acest sine pe care intrespec\u021bia noastr\u0103 \u00eel revel\u0103 este a\u0219a-numitul sine empiric, \u0219i este la fel de mult un construct ca \u0219i obiectul fizic. Un sine constructiv nu apare niciodat\u0103 ca obiect al introspec\u021biei. El nu mai poate fi ajuns pe masa de disec\u021bie, dec\u00e2t pe cea a ego-ului transcendental al lui Kant. Este, egal, adev\u0103rat c\u0103 nu putem construi sine empirice, f\u0103r\u0103 a construi alte euri. Este la fel de adev\u0103rat c\u0103 nu putem construi corpurile noastre fizice ca obiecte, f\u0103r\u0103 a construi alte obiecte fizice, \u0219i aceasta este o bucat\u0103 de idealism berkeleyan de a raporta con\u0219tiin\u021ba obiectelor fizice la con\u0219tiin\u021ba sinelui empiric, d\u00e2nd preceden\u021b\u0103 \u00een realitate celui din urm\u0103 asupra celui dint\u00e2i. Este greu s\u0103 vezi c\u0103 psihologia, ca o analiz\u0103 a con\u0219tiin\u021bei reflexive, este, \u00een esen\u021b\u0103, social\u0103 \u00een caracterul s\u0103u .<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Exist\u0103 o alt\u0103 atitudine a autorului, care duce mai mult sau mai pu\u021bin direct la aceast\u0103 chestiune. El presupune c\u0103 \u0219tiin\u021bele fizice ne dau o teorie fix\u0103 a naturii, care nu se schimb\u0103 , nu este supus\u0103 reconstruc\u021biilor constante care fac obiectul unor teorii sociale. Ipoteza este una ne\u00eentemeiat\u0103 . Ar fi dificil pentru teoria social\u0103 s\u0103 se schimbe mult mai rapid sau mai fundamental dec\u00e2t a f\u0103cut-o teoria materiei \u00een ultima jum\u0103tate de secol. Fapt este c\u0103 atitudinea noastr\u0103 fa\u021b\u0103 de teoria fizic\u0103 este exact aceea\u0219i ca \u0219i fa\u021b\u0103 de teoria social\u0103 . Fiecare nou\u0103 ipotez\u0103 aduce cu ea o schimbare radical\u0103 de un asemenea caracter \u00eenc\u00e2t\u00a0 ar fi fost imposibil pentru omul de \u0219tiin\u021b\u0103 de a fi prezis noua ipoteza de la cea mai deplin\u0103 cunoa\u0219tere posibil\u0103 a lumii \u00een vechime. Din punctul de vedere ptolemaic, nimeni nu ar fi putut vreodat\u0103 argumenta sau prezice pe cel copernican. \u0218i este esen\u021ba nu numai a pragmatismului, dar a celor mai multe alte doctrine filosofice moderne ale cunoa\u0219terii, s\u0103 apeleze la aceast\u0103 cunoa\u0219tere \u0219tiin\u021bific\u0103 realmente\u00a0 teleologic\u0103 precum cea a \u0219tiin\u021belor sociale. Punctul care trebuie accentuat este faptul c\u0103 con\u0219tiin\u021ba reflexiv\u0103, atunci c\u00e2nd \u00eent\u00e2lne\u0219te o dificultate esen\u021bial\u0103 \u0219i formeaz\u0103 o ipotez\u0103 pentru a rezolva aceast\u0103 problem\u0103, are \u00eentocmai aceea\u0219i atitudine fa\u021b\u0103 de teoriile sale sociale ca \u0219i aceea\u00a0 pe care o are fa\u021b\u0103 de teoriile\u00a0 fizice, \u0219i vice- versa. \u00centregul corp de cuno\u0219tin\u021be este deschis\u00a0 reconstruc\u021biei.<\/p>\n

\nGEORGE H. MEAD .
\nUniversitatea din Chicago .<\/p>\n

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Publicat \u00een Psychological Bulletin 2<\/em>, (1905): 399-405.<\/p>\n

Traducere din limba englez\u0103: George Anca<\/p>\n

Nota editorilor:<\/p>\n

De peste un deceniu, am ortografiat gre\u0219it numele lui Draghicesco. Mul\u021bumim lui Filipe Carreira de Silva pentru corectare.<\/p>\n

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ALBERT\u00a0 THOMAS Prefa\u021b\u0103 la NOUA CETATE A LUI DUMNEZEU\u00a0 Paris, 1928<\/p>\n

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PREFA\u0162\u0102<\/p>\n

\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 A trecut deja mult timp de c\u00e2nd prietenul meu Draghicesco mi-a vorbit de marea sa oper\u0103 \u015fi\u00a0 mi-a dezvoltat, \u00eentr-o conversa\u0163ie \u00eencrez\u0103toare, ideile principale ale acesteia. \u00cenc\u0103 de atunci, i-am promis s\u0103 i-o prezint publicului francez.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Unii poate c\u0103 s-ar mira. \u00centr-adev\u0103r, \u00een aceast\u0103 carte, sunt multe idei la care eu nu pot subscrie. Prietenul nostru a notat el \u00eensu\u015fi c\u0103 mai multe concluzii ale studiului s\u0103u erau \u00een contradic\u0163ie cu \u201emanierele sale obi\u015fnuite de a vedea\u201d, cu \u201evechile sale convingeri\u201d. Acestor vechi convingeri, eu r\u0103m\u00e2n, din partea mea, obstinat credincios. Nu pot subscrie la critica sa fa\u0163\u0103 de Democra\u0163ie. Nu pot ajunge s\u0103 \u00een\u0163eleg nici leg\u0103tura pe care el pretinde a o stabili \u00eentre ideea Societ\u0103\u0163ii Na\u0163iunilor \u015fi unele principii teologice. A\u015f fi gata s\u0103 m\u0103 bucur de o \u00eennoire a tradi\u0163iei cre\u015ftine. Marele nostru Saint-Simon tr\u0103gea din aceast\u0103 tradi\u0163ie, acum ceva mai mult de un secol, primele afirma\u0163ii socialiste, principiile unei\u00a0 reconstruc\u0163ii a comunit\u0103\u0163ii umane. Neo-cre\u015ftinismul pe care Draghicesco \u00eel prezint\u0103 ca ideologie a Societ\u0103\u0163ii Na\u0163iunilor \u00eemi pare dificil a trebui s\u0103 integreze toate afrma\u0163iile frem\u0103t\u0103toare care aflueaz\u0103 ast\u0103zi din mii de tradi\u0163ii diferite \u015fi care toate tind egal la stabilirea unei solidarit\u0103\u0163i interna\u0163ionale noi. Mi-e team\u0103 c\u0103 \u00een bucuria sa mistic\u0103 de a descoperi \u201eNoua Cetate a lui Dumnezeu\u201d, prietenul nostru s\u0103 nu se fi aservit un pic prea mult urm\u0103ririi fidele a dezvolt\u0103rii vechimii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u015ei totu\u015fi, dup\u0103 ce am citit-o, am sim\u0163it mai mult ca niciodat\u0103 datoria de a-mi \u0163ine promisiunea. Nu numai pentru c\u0103 Draghicesco este un suflet sincer \u015fi pasionat, unul din acele suflete \u201ecare sunt foc\u201d, cum spunea un mare mistic; nu numai pentru c\u0103 eu m\u0103 simt antrenat de valul abundent al g\u00e2ndirii sale! Dar mai ales pentru c\u0103 lupta pe care el vrea s-o intreprind\u0103, \u015fi ca apostol \u015fi ca profet, \u00een favoarea Societ\u0103\u0163ii Na\u0163iunilor, este urmare a marii b\u0103t\u0103lii care ne-a unit \u00een trecut, b\u0103t\u0103lie pentru dreptul popoarelor de a dispune de ele \u00eensele, b\u0103t\u0103lie pentru independen\u0163a na\u0163ionalit\u0103\u0163ilor. Prietenul meu reaminte\u015fte \u00een introducerea sa cum, \u00een 1918, la Roma, noi am ac\u0163ionat \u00eempreun\u0103 pentru libertatea rom\u00e2nilor, a s\u00e2rbilor, a cehilor \u015fi a polonezilor \u015fi pentru antanta lor solidar\u0103. Societatea Na\u0163iunilor este ast\u0103zi complementul indispensabil al acestei politici. Noi continu\u0103m lupta noastr\u0103 fraternal. C\u00e2teva divergen\u0163e de opinie nu ne pot face s\u0103 ne reneg\u0103m amintirile.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Apoi Draghicesco pretinde a da Societ\u0103\u0163ii Na\u0163iunilor titlurile sale. \u201eFilosofia istoriei, spune el, o justific\u0103.\u201d Or, o astfel de justificare este pre\u0163ioas\u0103. Spiritul uman este astfel f\u0103cut. Chiar c\u00e2nd logica\u00a0 pare a impune o solu\u0163ie, lui \u00eei place s\u0103-i g\u0103seasc\u0103 antecedente, \u00eei place s\u0103 simt\u0103 c\u0103 ea se insereaz\u0103 \u00een trama eforturilor genera\u0163iilor trecute. Societatea Na\u0163iunilor nu este numai o improviza\u0163ie a genera\u0163iei umane ucis\u0103 de r\u0103zboi. Ea este reu\u015fita \u00eentregii istorii. Foarte puternic, Draghicesco preia o idee drag\u0103 lui Wells sau lui Ferrero, ideea c\u0103 toat\u0103 istoria universal\u0103 se rezum\u0103 \u00eentr-un efort al rasei umane spre unitatea sa. \u201eAceast\u0103 tendin\u0163\u0103 a unific\u0103rii are atot-puternicia unui fatum \u015fi aliura unei providen\u0163e. Ea st\u0103p\u00e2ne\u015fte umanitatea ca voin\u0163\u0103 esen\u0163ial\u0103, dac\u0103 nu unic\u0103, a unei divinit\u0103\u0163i implacabile.\u201d \u00cen Asia \u015fi \u00een Africa, precum \u015fi \u00een Europa, \u00een antichitate ca \u015fi \u00een timpul lui Carol cel Mare, \u00een vremurile moderne cu tentativele lui Carol Quintul; mai t\u00e2rziu, cu Ludovic al XIV-lea, cu Napoleon I, \u201eat\u00e2tea aspira\u0163ii de a constitui umanitatea \u00eentr-un vast corp organic\u201d. Au existat multe tentative ratate. Au existat de asemenea reu\u015fite momentane. Cea mai mare este cea a Romei. Societatea Na\u0163iunilor, pe un c\u00e2mp mai vast \u015fi pe o durat\u0103 mai lung\u0103, nu trebuie ea s\u0103 realizeze din nou \u201epacea roman\u0103\u201d sau, mai degrab\u0103,\u00a0 acum, \u201epacea uman\u0103\u201d?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Astfel este marea tez\u0103 a c\u0103r\u0163ii. Este necesar a sublinia, pe de o parte, cum ea prelunge\u015fte tradi\u0163ia marilor filosofi ai istoriei, de la Vico la Michelet \u015fi la Ferrero? Este necesar, pe de alt\u0103 parte, c\u00e2t este ea de reconfortant\u0103 pentru cei care, ast\u0103zi, \u015fi-au plasat cele mai \u00eenalte speran\u0163e umane \u00een stabilirea solid\u0103 a unei Societ\u0103\u0163i a Na\u0163iunilor?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dar meritul esen\u0163ial al acestei opere\u00a0 enorme este c\u0103 ea este un act de credin\u0163\u0103 antrenant.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Societatea Na\u0163iunilor are adversari franci. Sunt oameni care cred \u00een permanen\u0163a, \u00een binefacerea r\u0103zboiului. Cu excep\u0163ia Statelor Unite ale Americii \u015fi a Rusiei, cea mai mare parte a statelor,\u00a0 este adev\u0103rat, particip\u0103 la opera sa. Dar aceast\u0103 participare nu este adesea formal\u0103? Cancelariile nu se resemneaz\u0103 adesea acestei colabor\u0103ri interna\u0163ionale ca unei activit\u0103\u0163i secundare? \u00cen fond, ele consider\u0103 Societatea Na\u0163iunilor ca o oportunitate diplomatic\u0103 put\u00e2nd la rigoare s\u0103 nu fie lipsit\u0103 de interes. Nu este, \u00een sf\u00e2r\u015fit, starea de spirit curent\u0103 la Geneva c\u0103 lucr\u0103rile Societ\u0103\u0163ii Na\u0163iunilor trebuie s\u0103 se desf\u0103\u015foare cu o extrem\u0103 pruden\u0163\u0103, cu o rezerv\u0103 atent\u0103? Ce de apeluri la \u00een\u0163elepciune, la legile naturale, la necesit\u0103\u0163ile vie\u0163ii! Societatea Na\u0163iunilor r\u0103m\u00e2ne, \u00een deciziile ei cotidiene, cu totul p\u0103truns\u0103 de grija intereselor particulare, interesele na\u0163iunilor, interesele claselor, interesele industriilor.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 L-am criticat pe Dr\u0103ghicescu de a fi fost poate obsedat de marele s\u0103u model, Sf\u00e2ntul Augustin. Dar cum s\u0103 nu recunoa\u015ftem puterea convingerii \u015fi a speran\u0163ei care se degaj\u0103 din opozi\u0163ia\u00a0 dintre\u00a0 \u201eNoua Cetate a lui Dumnezeu\u201d, Societatea Na\u0163iunilor astfel cum a conceput-o prietenul nostru, \u015fi Societatea Na\u0163iunilor empiric\u0103 zb\u0103t\u00e2ndu-se mereu \u00een greut\u0103\u0163ile ei de dup\u0103 r\u0103zboi. F\u0103r\u0103 \u00eendoial\u0103, profe\u0163ii, utopi\u015ftii sau \u201ecranks\u201d (c\u0103ci, pentru pretin\u015fii \u00een\u0163elep\u0163i, toate aceste epitete sunt echivalente) sunt denun\u0163a\u0163i cotidian la Geneva drept cei mai r\u0103i du\u015fmani ai institu\u0163iilor noastre. Dar f\u0103r\u0103 ei, vom ajunge noi cu adev\u0103rat, din mijlocul dificult\u0103\u0163ilor \u015fi nevoilor noastre zilnice, la men\u0163inerea intact\u0103 a marii speran\u0163e care, preg\u0103tit\u0103 de secole, s-a formulat dup\u0103 r\u0103zboi? Draghicesco are dreptate, \u201eOameni f\u0103r\u0103 credin\u0163\u0103 nu vor putea s\u0103 dea via\u0163\u0103 unei Societ\u0103\u0163i a Na\u0163iunilor eficace \u015fi durabil\u0103\u201d. \u201eNoua Cetate a lui Dumnezeu sau Republica social\u0103 trebuie s\u0103 se completeze cu Liga Na\u0163iunilor, nu va fi niciodat\u0103 opera unei umanit\u0103\u0163i sceptice.\u201d Mai mult, Societatea Na\u0163iunilor nu va putea fi stabilit\u0103 dec\u00e2t dac\u0103 crearea sa se \u00eenso\u0163e\u015fte cu o mare redresare moral\u0103, cu un mare efort de civilizare. Eu nu \u015ftiu, \u00eenc\u0103 o dat\u0103, dac\u0103 aceast\u0103 redresare moral\u0103, aceast\u0103 regenerare religioas\u0103, \u00een sens larg al cuv\u00e2ntului, se vor acompania \u00een formele precise\u00a0 pe care le imagineaz\u0103\u00a0 Draghicesco. Eu nu le recunosc mai pu\u0163in \u015fi necesitaea \u015fi deja existen\u0163a.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pentru c\u0103 el ne face s\u0103 sim\u0163im aceast\u0103 credin\u0163\u0103, cartea lui Draghicesco va fi binef\u0103c\u0103toare.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Via\u0163a noastr\u0103 de administratori interna\u0163ionali, via\u0163a noastr\u0103 din Geneva solicitat\u0103 de mii de detalii ale unei activit\u0103\u0163i cu totul universal\u0103 \u015fi embrionar\u0103, imens\u0103 \u015fi \u00eenc\u0103 re\u0163inut\u0103, este \u00een orice zi aspr\u0103, adesea chiar descurajant\u0103. Pentru a o tr\u0103i, noi avem nevoie, mai mult dec\u00e2t al\u0163ii, de a reflecta la\u00a0 \u201eNoua Cetate a lui Dumnezeu\u201d, de a ne \u00eentre\u0163ine \u015fi exalta credin\u0163a. \u00centre discu\u0163iile abstracte \u015fi bizantine unde comisiile \u015fi sub-comisiile par deseori a se \u00eenfunda, \u00eentre aritmetica \u015fi marile visuri ale filosofului, parc\u0103 exist\u0103 adesea un abis. \u00cen orele de triste\u0163e ce urmeaz\u0103 deseori dup\u0103 zilele epuizante de munc\u0103 sau de dezbateri suntem, noi, recnosc\u0103tori g\u00e2nditorilor, de a veni s\u0103 reanimeze flama speran\u0163ei noastre \u015fi a credin\u0163ei noastre. B\u0103taie de joc cine va vrea entuziasmele noastre. Celor sceptici sau celor reali\u015fti, vom r\u0103spunde prin admirabilul cuv\u00e2nt al luiVilliers de l’Isle-Adam: \u201c\u00cemi place mai mult s\u0103 am capul \u00een nori\u00a0 dec\u00e2t picioarele \u00een noroi\u201d.<\/p>\n

Albert THOMAS<\/strong><\/p>\n

\n

\n

D. Draghicesco, V\u00e9rit\u00e9 et R\u00e9v\u00e9lation<\/em><\/strong><\/p>\n

(Biblioth\u00e8que de philosophie contemporaine), Paris, Librairie F\u00e9lix Alcan, 1934, 2 vol. in 8, XIV 1000p.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong>Cele dou\u0103 mari volume ale lui D. Draghicesco fac dovada unei mari bun\u0103voin\u021be. Proiectul este generos: vicisitudinile Conferin\u021bei de Dezarmare nu sunt deloc str\u0103ine conceptului acestei opere care ar vrea s\u0103 arate umanit\u0103\u021bii drumul m\u00e2ntuirii sale (p. vi). Autorul \u0219i-a impus o sum\u0103 considerabil\u0103 de lecturi care antreneaz\u0103 cititorul \u00een v\u00e2rtejul unei anchete a omni re scibile<\/em>. Se va regreta totu\u0219i c\u0103 unele capitole, de exemplu cel care este consacrat fenomenologiei (I 235 ss), sunt \u00een \u00eentregime de m\u00e2na a doua. Se pare c\u0103 un contact direct cu textele ar fi \u201einformat\u201d g\u00e2ndirea autorului \u0219i poate ar fi modificat fasonul s\u0103u de a filosofa. C\u0103ci nu se poate \u00eendr\u0103zni \u00eentr-adev\u0103r a spune c\u0103 truda sa, cert incontestabil\u0103, a ajuns la o reu\u0219it\u0103 filosofic\u0103, doctrinele cele mai diverse sunt confruntate ca obiecte, c\u00e2nt\u0103rite ca lucruri, alese, rejectate sau date ca re\u021bete.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Schema fundamental\u0103, care asigur\u0103 leg\u0103tura destul de liber\u0103 a cercet\u0103rii, este c\u0103 \u201eglobul terestru este ca un ou imens \u00een care Dumnezeu ar fi con\u021binut \u00een germen \u00een substan\u021ba vie a umanit\u0103\u021bii (p.2)\u201d. Ideea de Dumnezeu este cea mai \u00eenalt\u0103 expresie a sufletului uman; prelungind la infinit facult\u0103\u021bile acestui suflet, se poate anticipa asupra termenului evolu\u021biei progresive \u00een care este angajat\u0103 umanitatea istoric\u0103, realizarea lui Dumnezeu \u00een umanitate, sau pentru a spune mai bine la deificarea umanit\u0103\u021bii, \u0219i venirea Cet\u0103\u021bii lui Dumnezeu; c\u0103 sufletele bune \u00ee\u0219i eclozeaz\u0103 visele la umbra lui Bergson\u00a0 sau a lui Vivekananda, nu vedem niciun inconvenient; dar serios, este acesta un \u201eDumnezeu\u201d pe care umanitatea este \u00een curs de a-l \u201ecloci\u201d?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em>H. CORBIN<\/p>\n

Recherches philosophiques<\/em>, IV 1934-1935, Paris<\/p>\n

\n

\n

Dumnezeu , om , \u0219i Dimitrie Draghicesco<\/strong>
\nde John H. Hershey<\/em><\/p>\n

\nOmul creeaz\u0103 pe Dumnezeu, mai degrab\u0103 dec\u00e2t\u00a0 Dumnezeu s\u0103 fi f\u0103cut omul.\u00a0 Acesta a fost punctul de vedere al regretatului filosof rom\u00e2n Dimitrie Draghicesco, profesor de filosofie la Universitatea din Bucure\u0219ti. Draghicesco a fost un om de ac\u021biune, precum \u0219i de idei . El a scris-o pentru acum defunctul s\u0103pt\u0103m\u00e2nal liberal Democra\u021bia<\/em>. \u0218i-a servit \u021bara\u00a0 pentru o vreme ca consul \u00een Mexic. \u00cen 1940, la v\u00e2rsta de \u0219aizeci \u0219i cinci de ani, Draghicesco a murit de propria lui m\u00e2n\u0103 .
\n\u00cen timpul vie\u021bii sale a scris mai mult de o duzin\u0103 de c\u0103r\u021bi, dintre care cele mai multe au fost publicate \u00een limba francez\u0103. Amploarea intereselor lui Draghicesco poate fi v\u0103zut \u00een c\u0103r\u021bile sale al c\u0103ror subiect variaz\u0103 de la America \u0219i Liga Na\u021biunilor la rolul individului \u00een societate, de la mintea omeneasc\u0103 la problemele monetare.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Suntem interesa\u021bi aici, cu toate acestea, \u00een special de lucrarea sa \u00een dou\u0103 volume de mai mult de o mie de pagini \u00een limba francez\u0103 intitulat\u0103 V\u00e9rit\u00e9 et<\/em> R\u00e9v\u00e9la<\/em>ion\u00a0 <\/em>( Paris, 1934). Aceasta \u021binte\u0219te s\u0103 formuleze o \u201enou\u0103 religie \u0219i o nou\u0103 idee a lui Dumnezeu\u201d pentru \u00a0\u00a0ra\u021bionali\u0219ti , necredincio\u0219i deranja\u021bi, \u0219i chiar atei.\u201d\u00a0 \u00centocmai cum cre\u0219tinismul, sus\u021bine Draghicesco, nu a fost un neo-iudaism, ci o nou\u0103 religie, astfel \u0219i noua, universala religie pentru timpul nostru nu poate fi un neo- cre\u0219tinism. De\u0219i autorul abordeaz\u0103 mai multe probleme \u00een aceast\u0103 lucrare uria\u0219\u0103, ne vom concentra aten\u021bia asupra\u00a0 punctului s\u0103u de vedere despre univers \u0219i a noii sale idei de Dumnezeu.
\nUniversul , dup\u0103 filosoful rom\u00e2n , este o unitate total\u0103 const\u00e2nd, totu\u0219i, din diferite diviziuni, sau t\u0103r\u00e2muri. Cele trei t\u0103r\u00e2muri importante, fundamentale ale universului alc\u0103tuiesc ceea ce termeni Draghicesco nume\u0219te \u201etreimea cosmic\u0103.\u201d
\nPrimul \u0219i principalul domeniu al cosmosului este lumea anorganic\u0103 a materiei nevii\u00a0 \u0219i a energiei \u00een variatele ei forme fizice. Acest domeniu este reglementat \u00een \u00eentregime de legi mecanice; Inten\u021bionalitatea este exclus\u0103. Evolu\u021bia a avut loc aici \u00een trecut , dar acum a ajuns la un impas practic \u00een compara\u021bie cu urm\u0103torul t\u0103r\u00e2m mai \u00eenalt \u2013 cel al vie\u021bii.\u00a0 \u00centr-un sens , aceast\u0103 lume anorganic\u0103\u00a0 a lucrurilor se poate spune c\u0103 deja au ajuns la stadiul de ” maturitate “. Acesta este mediul fizic la care omul \u00eencerc\u0103 \u0219i s\u0103 se adapteze \u0219i s-l modifice, prin intermediul \u0219tiin\u021bei practice.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 T\u0103r\u00e2mul organic al fiin\u021belor vii este cea de-a doua diviziune principal\u0103 a cosmosului. El consist\u0103 \u00een plante, animale \u0219i specia uman\u0103.\u00a0 Acest t\u0103r\u00e2m de via\u021b\u0103 nu este acum at\u00e2t de stabil sau fix ca lumea anorganic\u0103 . Astfel, se poate spune c\u0103 evolu\u021bia domeniului vie\u021bii a ajuns la stadiul de \u201eadolescent\u201d. A provenit aceast\u0103 lume organic\u0103 din cea anorganic\u0103? Judec\u00e2nd dup\u0103 observare, pare s\u0103 existe\u00a0 o diferen\u021b\u0103 radical\u0103 \u00eentre voi \u0219i neviu. Cu toate acestea, mintea uman\u0103 caut\u0103 s\u0103 unifice diferen\u021be. Se pare probabil, dintr-un\u00a0 punct de vedere ra\u021bional , c\u0103 via\u021ba este poten\u021bial \u00een toat\u0103 materia nevie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cel de-al treilea \u0219i cel mai \u00eenalt t\u0103r\u00e2m cunoscut al universului este a treia \u0219i cea mai mare cunoscut\u0103 domeniul universului este societatea\u00a0 uman\u0103, trecut\u0103 \u0219i prezent\u0103. De vreme ce\u00a0 ordinea social\u0103 este mai mult dec\u00e2t organic\u0103 , se poate corespunz\u0103tor numi superorganic\u0103. Evolu\u021bia \u00een acest t\u0103r\u00e2m pur uman nu este limitat\u0103,ci indefinit deschis\u0103. Schimbare ne\u00eencetat\u0103 este regula. Prospectul este pentru progresul continuu al omenirii . Oamenii \u0219i societ\u0103\u021bile sunt agen\u021bii cei mai de seam\u0103, fabrica determinant \u00een evolu\u021bia creatoare a omenirii a lungul veacurilor. Spre deosebire de stadiul anorganic, care a ajuns deja la maturitate, \u0219i t\u0103r\u00e2mul vital,\u00a0 care a ajuns la adolescen\u021b\u0103, ordinea omului\u00a0 este \u00eenc\u0103 \u00een copil\u0103rie.\u00a0 De\u0219i legea evolu\u021biei opereaz\u0103 \u00een toate t\u0103r\u00e2murile cosmosului, aceasta nu\u00a0 atinge aceea\u0219i\u00a0 stare\u00a0 peste tot\u00a0 la momentul identic.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Astfel universul, de\u0219i o unitate, este compus din cele trei distincte, dar inseparabile, ordine: anorganic, organic , \u0219i super organic. Evolu\u021bia acestor trei t\u0103r\u00e2muri poate fi considerat\u0103 ca un film care se\u00a0 deruleaz\u0103\u00a0 \u00een fa\u021ba ochilor no\u0219tri. Prima parte a filmului, ar\u0103t\u00e2nd drama nevie \u0219i vie a crea\u021biei, ne-a a trecut deja pe dinaintea ochilor. prin ochi. Dar epopeea evolu\u021biei umane este \u00eenc\u0103 \u00een derulare, cu omul \u00eensu\u0219i actor principal \u00een dram\u0103.
\nAv\u00e2nd \u00een vedere aceste trei etape, exist\u0103, corespunz\u0103tor , tot at\u00e2tea\u00a0 filosofii ale universului : anume, materialism, vitalism, \u0219i idealism . Fiecare este doar o explica\u021bie par\u021bial\u0103.
\nMaterialismul este unilateral, deoarece se aplic\u0103 doar la domeniul anorganic al materiei nevii. Vitalismul se aplic\u0103 numai la domeniul organic. \u0218i idealismul este limitat la lumea superorganic\u0103. (Ar trebui, probabil, explicat c\u0103, prin idealism Draghicesco nu \u00een\u021belege idealism practic sau etic, ci de acel tip care sus\u021bine c\u0103 universul este mintea pur\u0103 sau expresia unei min\u021bi).
\nS\u0103 ne \u00eentoarcem acum la “noua idee de Dumnezeu” a lui Dragbicesco. Spre a ne ajuta la \u00een\u021belegerea concep\u021biei sale despre deitate in intelegerea concep\u021bia sa de divinitate, vom ar\u0103ta mai \u00eent\u00e2i anumite idei c\u0103rora el se opune .<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ideea tradi\u021bional\u0103 teist\u0103 a unei zeit\u0103\u021bi care exist\u0103 ca Fiin\u021b\u0103 atotputernic\u0103, atotbun\u0103, atot\u00een\u021beleapt\u0103 este respins\u0103.. \u201eUn cer , spune Draghicesco,\u00a0 \u00een care rezid\u0103 un singur Dumnezeu, trinitar, real \u0219i concret\u00a0 este de neimaginat \u00een stadiul actual al cuno\u0219tin\u021belor.\u201d \u00cen plus, dac\u0103 ar exista un Dumnezeu atotputernic, atunci El , \u0219i nu omul, ar fi responsabil de durere, suferin\u021b\u0103 \u0219i r\u0103u. Rezult\u0103 c\u0103 un astfel de Dumnezeu nu poate fi \u201ebun.\u201d\u00a0 Ateismul, simte autorul pe de alt\u0103 parte , ca o idee negativ\u0103, nu este de ajuns . Exist\u0103 posibilitatea unei noi idei de divinitate pe care ateii, \u00een general vorbind, nu sunt suficient de receptivi pentru a o accepta . Dar \u201ecei care cred \u00eentr-un Dumnezeu diferit de ideea curent\u0103 vor fi \u00eentodeauna considera\u021bi atei.\u201d\u00a0 Ateismul , cu toate acestea , \u00een m\u0103sura \u00een care respinge punctul de vedere asupra lui Dumnezeu men\u021bionat \u00een paragrafului precedent, este justificat.\u00a0 \u201eIdeea de divinitate ca o Fiin\u021b\u0103 real\u0103, extern\u0103 va deveni \u0219tears\u0103 din mintea oamenilor inteligen\u021bi, a\u0219a cum s-a \u00eent\u00e2mplat cu tirania\u00a0 regilor \u0219i \u00eemp\u0103ra\u021bilor absoluti \u00een guvernare. Fundamental, mi\u0219carea democratic\u0103 este legat\u0103 de ateism . C\u00e2nd omul devine capabil s\u0103 se \u00eendrume \u0219i controleze el\u00a0 \u00eensu\u0219i, atunci autoritatea extern\u0103 a monarhilor nu mai are niciun motiv pentru a exista. De asemenea, \u00een m\u0103sura \u00een care omul realizeaz\u0103 \u00een el \u00eensu\u0219i\u00a0 unele dintre atributele divine, o zeitate exterioar\u0103\u00a0 \u00eenceteaz\u0103 s\u0103 mai existe , pentru c\u0103 El nu mai este necesar.\u201d\u00a0 Panteismul, \u00een sensul c\u0103 \u00eentregul univers este gandit\u00a0 a avea un suflet analog corpului \u0219i min\u021bii omene\u0219ti,\u00a0\u00a0 este , de asemenea, respins. Draghicesco\u00a0 – CESCO nume\u0219te\u00a0 ideea panteist\u0103 a unei lumi-suflet\u00a0\u00a0 \u201eabsur\u201d,\u00a0 \u201eimposibil de verificat,\u201d\u00a0\u00a0 \u201ehimeric\u0103.\u201d<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S\u0103 ne \u00eentoarcem acum la ideea proprie a lui Draghicesco despre Dumnezeu. Omenirea, spune el, a avut \u00eentotdeauna numite dorin\u021be \u0219i aspira\u021bii de baz\u0103. Omul, de exemplu, dore\u0219te din ce \u00een ce mai mult control asupra aspectelor fizice ale universului, \u00een scopul de a le face s\u0103 serveasc\u0103 scopurilor sale . Mai mult, prin intermediul \u0219tiin\u021bei \u0219i filosofiei, omul ajunge continuu la mai mult\u0103 cunoa\u0219tere\u00a0 despre toate cele trei stadii ale universului. Omul aspir\u0103, de asemenea, tot la ” bun\u0103tate ” \u00een el \u00eensu\u0219i, \u0219i ” dreptate ” \u00een via\u021ba social\u0103.\u00a0 El nu pune nicio restric\u021bie cu privire la c\u00e2t de departe ar trebui s\u0103 avanseze. Aspira\u021biile sale sunt, prin urmare, practic infinite. Putere perfect\u0103, \u00een\u021belepciune perfect\u0103, bun\u0103tate perfect\u0103 sunt obiectivele sale, idealurile sale. Gre\u0219eala\u00a0 teismului ortodox este presupunerea sa c\u0103 aceste idealuri sunt deja realizate complet \u0219i ve\u0219nic \u00eentr- o bubuitur\u0103 divin\u0103 \u00een afara omului.
\nAstfel, ideea unui atotputernic, atot\u00een\u021belept, atotbun Dumnezeu\u00a0 este doar o proiec\u021bie a idealurilor omului. Zeitatea ortodox\u0103 nu exist\u0103 \u00een realitate, ci este un scop sau un ideal \u00een min\u021bile oamenilor. O astfel de zeitate, cu toate acestea, exist\u0103 \u00een stare embrionar\u0103. \u00cen m\u0103sura \u00een care omul \u00eensu\u0219i a atins un oarecare grad de cunoa\u0219tere, de bun\u0103tate, de putere, el \u00eensu\u0219i a realizat par\u021bial divinitatea pee care a proiectat-o asupra\u00a0 Dumnezeului s\u0103u imaginar.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Acest concept duce la o umanizare a teologiei. \u00cen domeniul\u00a0 moralit\u0103\u021bii, de exemplu, oamenii ar trebui s\u0103 fie morali, nu pentru c\u0103 Dumnezeu porunce\u0219te, ci pentru ca Dumnezeu s\u0103 existe. “Printr-o societate universal\u0103 \u0219i cooperarea tuturor, puterea \u0219i cunoa\u0219terea omului pot cre\u0219te spre infinit, \u0219i cu putere \u0219i cunoa\u0219tere, bun\u0103tatea \u0219i dreptatea omului se pot apropia de perfec\u021biunea divin\u0103”.\u00a0 Business-ul oamenilor\u00a0 este de a crea pe Dumnezeu \u00een ei \u00een\u0219i\u0219i. Dar ceea ce am realizat p\u00e2n\u0103 acum este foarte pu\u021bin \u00een compara\u021bie cu ceea ce \u00eenc\u0103 putem atinge . Din acest motiv, trebuie spus c\u0103 Dumnezeu exist\u0103 ca o realitate \u00een numai \u00eentr-o stare embrionar\u0103 .
\nRezult\u0103, deci, c\u0103 Dumnezeu ideal devine din ce \u00een ce mai mult\u00a0 o realitate, \u00een m\u0103sura \u00een care omul \u00ee\u0219i realizeaz\u0103 aspira\u021biile sale pentru o via\u021b\u0103 mai plin\u0103. O analogie cu geometrie este sugestiv\u0103. Triunghiul perfect este o concep\u021bie numai \u00een mintea noastr\u0103, mai degrab\u0103 dec\u00e2t o realitate \u00een fapt desenat\u0103 pe h\u00e2rtie. Nu conteaz\u0103 c\u00e2t de atent tras\u0103m o astfel de figur\u0103 , nu vom face niciodat\u0103, probabil, triunghiul perfect, de\u0219i cu grij\u0103 suficient\u0103 \u00eel putem apropia c\u00e2t mai mult ne-am dori . Dumnezeu , ca \u0219i figura geometric\u0103, niciodat\u0103 nu poate fi absolut creat \u00eentr-adev\u0103r de c\u0103tre om, dar poate fi din ce \u00een ce aproximat.
\nDe\u0219i puterea, \u00een\u021belepciunea \u0219i bun\u0103tatea nu sunt \u00eendeplinite \u00een totalitate, cu toate acestea, avem nevoie de idealul de perfec\u021biune ca de un obiectiv spre care s\u0103 facem eforturi. Noi nu ar trebuie s\u0103 punem nicio limit\u0103 aspira\u021biilor noastre. Idealul perfect, de\u0219i posibil de neatins, ne st\u00e2rne\u0219te s\u0103 ne dezvolt\u0103m la maximumul de care suntem capabili. \u00cen calea deschis\u0103 a evolu\u021biei continue a omenirii, omul poate lupta pentru a face dinDumnezeu o realitate \u00een sine \u0219i \u00een societate. ” Misiunea noastra “, precum Draghicesco \u0219i rezum\u0103 g\u00e2ndul lui , ” este de a crea divinul \u00een om . “<\/p>\n

 <\/p>\n

In: Humanist (Buffalo, New York) (Published by The American Ethical Union)<\/em><\/strong> v.13 January 1,1953, pp.267-270.<\/p>\n

Traducere din limba englez\u0103: George Anca<\/p>\n

\u00a0<\/em><\/strong><\/p>\n

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DE\u00a0 LA\u00a0 AUGUSTIN\u00a0 LA\u00a0 DR\u0102GHICESCU<\/p>\n

Un argument al traduc\u0103torului<\/em><\/p>\n

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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Prezent\u0103m, \u00een traducere-restituire rom\u00e2neasc\u0103, prima din cele mai vaste dou\u0103 opere edificate, fasonate de Dumitru Dr\u0103ghicescu \u00een francez\u0103: Noua Cetate a lui Dumnezeu<\/em>, Paris, Marcelle Lessage, 1929, prezentul volum, \u0219i, \u00een dou\u0103 volume, urm\u00e2nd: Adev\u0103r \u0219i Revela\u021bie<\/em>, Paris, Felix Alcan, 1934, alc\u0103tuind o trilogie monumental\u0103 \u00eempreun\u0103 cu\u00a0 Dumnezeu \u0219i destinul omenirii<\/em>, scris\u0103 \u0219i publicat\u0103 \u00een rom\u00e2ne\u0219te. O edi\u021bie in spe \u00een zece volume a operei lui Dumitru Dr\u0103ghicescu propus\u0103 de profesorul Virgil Constantinescu-Galiceni\u00a0 ar include: I Ontologia uman\u0103<\/em>; II Din psihologia poporului rom\u00e2n<\/em>; III Problema Con\u0219tiin\u021bei. Realitatea spiritual\u0103<\/em>; IV Idealul creator<\/em>; V Marea Unie a rom\u00e2nilor cu rom\u00e2nii<\/em>; VI Partide politice \u0219i clase sociale<\/em>; VII Noua Cetate a lui Dumnezeu<\/em>; VIII Adev\u0103r \u0219i revela\u021bie<\/em>, partea I; IX Adev\u0103r \u0219i revela\u021bie<\/em>, partea II; X Dumnezeu \u0219i destinul omenirii.<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ca Maurice Blondel ax\u00e2ndu-\u0219i opera pe doctoratul Action<\/em>, Dumitru Dr\u0103ghicescu \u00ee\u0219i aprofundeaz\u0103 determinismul sociologic doctoral, de la indestructibila structur\u0103\u00a0 Din psihologia poporului rom\u00e2n <\/em>la trilogia profetic\u0103 a sf\u00e2r\u0219itului de via\u021b\u0103. Actualiz\u00e2nd revelator nu numai De civitate Dei <\/em>a sf\u00e2ntului Augustin \u2013 cf\u00a0 Organon <\/em>de Aristotel, Novum Organum<\/em> de Bacon, Tertium Organum<\/em> de Uspensky -, dar purt\u00e2nd \u0219i ecouri poate subcon\u0219tiente din Via\u021ba lumii <\/em>sau Memento mori.<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Noua Cetate a lui Dumnezeu<\/em> reveleaz\u0103 o construc\u021bie poliedric\u0103 \u2013 istorie, evolu\u021bie, profe\u021bie \u2013 de\u00a0 exhaustivitate epistemic\u0103\u00a0 afinitiv\u0103 cu empatii \u0219i alergii la\u00a0 personaje arhetipale, arti\u0219ti, g\u00e2nditori, o epopee socio-filosofic\u0103,\u00a0 un cronograf socio-religios \u00een jargon sorbonard, o hermeneutic\u0103 sociologic\u0103 a dumnezeirii \u00een umanitate. \u00cen \u021bes\u0103ura textual\u0103 rezoneaz\u0103 sentin\u021be\u00a0 de r\u0103d\u0103cin\u0103 biblic\u0103 sincronizate cu frunzi\u0219ul referin\u021belor, pe o tulpin\u0103 proprie. \u00cenl\u0103n\u021buirea de idei, sub\u00e2n\u021beles teoretizat\u0103, frazarea \u0219i cuvintele se desprind din continua demonstra\u021bie-fluviu a unei teze ce pare a se dispensa de discurs.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00centr-o terminologie deschis\u0103, continuu recizelat\u0103, cumulativ\u0103, spiral\u00e2nd repeti\u021bia \u0219i insisten\u021ba clarificativ\u0103, diferitele registre ideatic-stilistice se pot solda cu recept\u0103ri integrate, dac\u0103 nu preferen\u021biale, resping\u00e2nd sau admir\u00e2nd, retu\u0219\u00e2nd, induc\u00e2nd \u0219i cititorului o reactivitate pro sau contra. Neuit\u00e2nd patina de epoc\u0103 interbelic\u0103, Paris-Geneva, \u00een care chiar ne af\u0103m \u00eentru imens\u0103 gra\u021bie dr\u0103ghicescian\u0103, cu un limbaj conceptulal devenit \u00eentre timp literatur\u0103, precum revoluta dulaitate p\u0103g\u00e2nism-cre\u0219tinism. Cu avantajul unei percu\u021bii paraconceptuale, pe formul\u0103ri modelatoare, de g\u00e2ndire direct\u0103, de empatie diacronic\u0103 dispecerat\u0103 de tez\u0103, de ideal.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Adecvarea traduc\u021bional\u0103 a avut de a face, pe de o parte cu o oper\u0103 veche de opt-nou\u0103 decenii, pe de alta, cu una nou\u0103 pentru noi, dup\u0103 o ignorare absolut\u0103, zguduitor de actual\u0103 \u0219i cu solu\u021bii-disolu\u021bii de viitor. \u0218i este vorba de a o pune \u00een circula\u021bie dup\u0103 \u201eschimb\u0103rile la fa\u021b\u0103\u201d (formula sa) anticipate de contemporanul lui Eminescu, Br\u00e2ncu\u0219i, Arghezi. Faustianismul lui Dr\u0103ghicescu pare dublat tacit de model\u0103ri din Via\u021ba lumii<\/em> sau Memento mori.<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Dumitru Dr\u0103ghicescu este un scriitor \u00een schi\u021be \u0219i arabescuri religios-\u0219tiin\u021bifice pe propria doctrin\u0103 a con\u0219tiin\u021bei-imortalitate. Poate oare fi, retro, receptat de-a valma ca tens, arid, utopic, socialist, tautologic, idealist, sinuciga\u0219, aristocrat, cosmopolit, moralist etc.? Am apelat \u0219i la eufonii-rom\u00e2no-franceze, ca de epoc\u0103, spre a da totu\u0219i impresia unei pledoarii tragice din viitor \u0219i iar din viitor.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vor putea fi atra\u0219i pasiona\u021bii de idei \u0219i istorie, fanta\u0219tii, pelerinii \u00een timp, poate \u0219i regizorii de teatru \u0219i film. Filosofii \u0219i sociologii vor m\u0103sura pierderea irecuperabil\u0103, cu ce consecin\u021b\u0103, a mesajului s\u0103u vizionar. Dac\u0103 i se admite pledoarismul, lectura poate fi de catehism, singura religiozitate auctorial\u0103 fiind aici Societatea Na\u021biunilor. Dac\u0103 recep\u021bia intr\u0103 \u00een dificultate \u2013 tematic, stilistic, ideologic \u2013 folosul va fi \u0219i mai substan\u021bial dec\u00e2t admira\u021bia pasiv\u0103 a unei crea\u021bii de evident\u0103 grandoare.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Trei excerpte din Noua Cetate a lui Dumnezeu<\/em>:<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eStudiul nostru, pe care-l d\u0103m sub vocabula pe care o utiliza sf\u00e2ntul Augustin, \u0219i sub invocarea sa, va fi ca o transpunere modern\u0103 a Cet\u0103\u021bii lui Dumnezeu, \u00een ansamblul ei, acesta va fi acela\u0219i paralelism \u00eentre cetatea empiric\u0103, terestr\u0103, \u0219i idealul s\u0103u, conceput \u00een cetatea lui Dumnezeu schi\u021bat\u0103 la Geneva \u0219i dup\u0103 care realitatea trebuie s\u0103 se modeleze. A rezista superbilor \u0219i a da gra\u021bie umililor nu este de asemenea, teoretic, scopul Institu\u021biei de la Geneva, unde votul unei \u021b\u0103ri mici conteaz\u0103 tot at\u00e2t c\u00e2t al imperiului britanic? Din nenorocire, se face \u00eenc\u0103 distinc\u021bie \u00eentre na\u021biunile cu interese limitate\u00a0 \u0219i cele patru sau cinci na\u021biuni cu interese nelimitate: vestigii brutale ale cet\u0103\u021bii terestre care fac erup\u021bie \u00een aceast\u0103 nou\u0103 cetate a justi\u021biei, a egalit\u0103\u021bii \u0219i a p\u0103cii. Cetatea lui Dumnezeu care este, acum, pentru noi, Societatea Na\u021biunilor, \u00ee\u0219i va continua, precum cealalt\u0103, pelerinajul s\u0103u de-a lungul timpului \u0219i impiet\u0103\u021bii scepticilor, care se pretind reali\u0219ti, \u0219i aceasta va fi prin tr\u0103irea, \u0219i a ei, aici, a credin\u021bei.<\/em>\u201d (Noua cetate a lui Dumnezeu,<\/em> ed. fr., <\/em>p.12-13 )<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eS\u0103 vedem acum dac\u0103 logica dreptului de bun sim\u021b este \u00eentr-at\u00e2t opus\u0103 unei vie\u021bi individuale infinite.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cert, con\u0219tiin\u021ba concepe foarte bine aceast\u0103 idee a infinitului. O concepe at\u00e2t de bine \u00eenc\u00e2t nu se poate concepe \u00een act ea \u00eens\u0103\u0219i f\u0103r\u0103 ea. Dac\u0103 con\u0219tiin\u021ba concepe infinitul \u0219i se concepe ea \u00eens\u0103\u0219i infinit\u0103 – \u0219i altfel cum ar concepe-o? – este logic c\u0103 ea este finit\u0103, c\u0103 ea trebuie s\u0103 dispar\u0103 ca stare de fapt \u00een trecut \u0219i \u00een prezent, dar disp\u0103r\u00e2nd \u00een drept, \u00een pur\u0103 logic\u0103?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Logic, o con\u0219tiin\u021b\u0103 finit\u0103, efemer\u0103 b\u0103\u0219ic\u0103 de s\u0103pun care concepe infinitul, nu se poate sus\u021bine. Dac\u0103 ea concepe infinitul, ea \u00eens\u0103\u0219i este infinit\u0103 \u00een principiu, \u00een drept dac\u0103 nu \u00een fapt.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S\u0103 facem apel la \u00eentreaga onestitate, dac\u0103 se poate spune a\u0219a, la loialitatea logicii.\u201d (Ibid. <\/em>p.596).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eSocietatea Na\u021biunilor \u0219i Neo-Cre\u0219tinismul se spijin\u0103 \u0219i se condi\u021bioneaz\u0103 reciproc. Una, realiz\u00e2ndu-se, provoac\u0103 apari\u021bia celuilalt \u0219i Neo-Cre\u0219tinismul trebuie, pentru a ameliora moravurile, s\u0103 anuleze egoismele individuale \u0219i na\u021bionale ca ambi\u021bia \u0219i orgoliul, \u0219i s\u0103 dezvolte abnega\u021bia pentru a face posibil\u0103 \u0219i a consolida institu\u021bia de la Geneva. Via\u021ba \u00eens\u0103\u0219i a na\u021biunilor depinde de aceste dou\u0103 mari evenimente: altfel, le a\u0219teapt\u0103 suicidul prin r\u0103zboaiele de ras\u0103, de clas\u0103 \u0219i de preponderen\u021b\u0103. Dar anularea egoismului \u0219i ambi\u021biei nu se poate ob\u021bine atenu\u00e2ndu-le \u0219i reduc\u00e2ndu-le, ci, dimpotriv\u0103, \u00eemping\u00e2ndu-le p\u00e2n\u0103 la cap\u0103t, procur\u00e2ndu-le satisfac\u021bia condi\u021bionat\u0103 dar integral\u0103. Omul nu renun\u021b\u0103 voluntar la un bun real dec\u00e2t \u00een schimbul unui bun mai mare care s\u0103 vin\u0103. Aceast\u0103 dispozi\u021bie, care \u00eei este natural\u0103, trebuie folosit\u0103 \u0219i aceasta face cre\u0219tinismul. Numai o via\u021b\u0103 infinit\u0103 care implic\u0103 sanc\u021biunile transcendente, pentru a completa \u0219i des\u0103v\u00e2r\u0219i justi\u021bia empiric\u0103 a acestei lumi, poate modifica \u0219i disciplina egoismele \u0219i ambi\u021biile.\u201d (Ibid.<\/em>, p. 617)<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em><\/strong>Despre v<\/em>olumul urm\u0103tor, Adev\u0103r \u0219i revela\u021bie<\/em>, recenzat \u0219i de Henri Corbin, a scris un articol \u0219i John H. Hershey \u201eGod, Man, and Dimitrie Draghicesco\u201d\u00a0 In: Humanist (Buffalo, New York) (Published by The American Ethical Union)<\/em><\/strong> v.13 January 1,1953, pp.267-270.)<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em><\/p>\n

George Anca<\/p>\n

Ancient Professeur<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 18-1-15\u00a0 Versete dintr-un caiet indian. Oi fi crezut \u00een India c\u0103 m\u0103 voi elibera\u00a0 de dodii, chiar d\u00e2nd-o pe indodii. La \u00eentoarcere, dup\u0103 ani, tot \u00een comunism, reflexul \u00eenn\u0103scut al dodiilor m-a reprimit. Revenit \u00een India, dup\u0103 comunism, am citit mai mult sanscrit\u0103 \u0219i Lawrence, cum se vede \u00een jurnalul Rodic\u0103i.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00centr-un caiet \u201ecoops\u201d – Long exercies book -, c\u00e2t pentru un roman, am scris-transcris tr\u0103iri \u0219i studiu aranjate\u00a0 p\u00e2n\u0103 \u0219i \u00een dodoxii. Indiani\u0219tii n-au dec\u00e2t s\u0103 obiecteze la lejeritatea asonantic\u0103-dhvani a asocierilor din \u0219astre, postmoderni\u0219tii s\u0103 str\u00e2mbe din nas, serio\u0219ii s\u0103 balanseze pedeapsa. C\u0103 tot nu a sesizat-pro mai nimeni dodiile mele, cu excep\u021bia\u00a0 lui V. G. Paleolog, a v\u00e2lcenilor \u0219i a lui Marian Popa.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Noroc c\u0103 nu se mai cite\u0219te? Tot nu e pentru citit, se va repeta, ca totdeauna, \u00een ce m\u0103 prive\u0219te. Dar petrecerea (anti)comunismului, a Indiei, a fatalit\u0103\u021bii poate interesa m\u0103car patologii, suferinzii. Poate pentru o distrac\u021bie mental\u0103, \u00een locul chinului convertirii, de care eu voi fi sc\u0103pat tocmai debit\u00e2nd, dependent, dodoxiile.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 21-1-15\u00a0 Cu lop\u0103tarea spre neant a c\u0103r\u021bilor, uit\u0103 c\u0103 m\u0103 l\u0103s\u0103 somnul Ce\u021burile iernii, neshakespeariene? C\u0103 s\u0103 nu-l arunc, s\u0103-l dau al anticariat. R\u0103m\u00e2ne nepotul \u0219i f\u0103r\u0103 dic\u021bionarul rom\u00e2no-\u021big\u0103nesc. Probabil n-oi mai scrie de ei. Nici India nu prea. Am de trimis la Houston r\u00e2nduri asupra Manas.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 22-1-15\u00a0 Iarn\u0103 singuri. Artificii, nici amintiri, panici resemnate. C\u00e2t n-am mers, a mers timpul pentru mine, s\u0103 nu sesizez \u0219aptezeciul. (N-)am murit la Sf. Ion, cauz\u0103 necunoscut\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 24-1-15\u00a0 Femeia de la patru a murit brusc de un virus. Fiica ei a \u00eemp\u0103r\u021bit ieri \u0219i fie-mea a explodat, c\u0103 nu trebuia s\u0103 gust\u0103m nici din m\u00e2ncare, nici din b\u0103utur\u0103. Fata moartei \u00eemp\u0103r\u0103\u021bi \u0219i a doua zi, Plata \u00een\u0219ir\u0103 ghenele s\u0103 arunce pr\u0103jiturile, coliva, b\u0103utura o v\u0103rs\u0103. Ne-o fi afectat aruncarea m\u00e2nc\u0103rii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 30-1-15\u00a0 Oprirea curentului i-a adus pa Val \u0219i Nana pe la noi. Nepotul nu ne mai cuno\u0219tea, aproape. M\u00e2ine sear\u0103 \u00eel s\u0103rb\u0103tore\u0219te \u00een avans cu dou\u0103 zile, la doi ani. Data trecut\u0103, \u00ee\u0219i f\u0103cuse din rigl\u0103 baston, \u00eenv\u021b\u00e2ndu-ne mersul. A recunoscut fotografii, numere, culori, personaje, a mi\u0219cat trenuri, a dansat c\u00e2ntece, a vorbit cuvinte. E cel mai cuminte de la cre\u0219\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 31-1-15\u00a0 Mateescu face 86. Discu\u021bie mai mult despre Dr\u0103ghicescu, pentru care ar avea un cult, \u0219i cu care ar fi rud\u0103\u00a0 prin alian\u021b\u0103, mai pe ocolite. Ginere-s\u0103u, Na\u0219u Marian fiind r\u0103cit, se am\u00e2n\u0103 aniversarea s\u0103rb\u0103toririi anivers\u0103rii la 2 ani de poim\u00e2ine a lui Val. Va chefui la gr\u0103dini\u021b\u0103 \u0219i cu ai lui.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1-2-12\u00a0 \u00centors din Turcia, dup\u0103 ceva, ca s\u0103 revin \u0219i, oarecum, s\u0103 merg mai departe cu lucrurile l\u0103sate acolo. \u00cen \u021bar\u0103, chiar \u00eentre lume, cu RP, vreau s\u0103 vorbim. Converseaz\u0103 cu altcineva \u0219i aproape s-a r\u0103stit \u2013 c\u0103 s\u0103 a\u0219tept. A venit \u0219i: – ce faci? – terebuie s\u0103 m\u0103 \u00eentorc acum \u00een Turcia \u2013 n-ai bani, ia, du-te \u0219i ia-\u021bi biletul.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen fapt, RP e la azil, cu un picior t\u0103iat. Reie\u0219ea lumea. Omonimia, p\u00e2n\u0103 m\u00e2ine, la \u00eent\u00e2lnire. Grosul \u00eens\u0103 r\u0103m\u0103sese \u00een Turcia. Aprind la vii. Congres turcesc. PPN\u00a0 D\u0103buleni.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3-2-15\u00a0 DRP\u00a0 a\u00a0 fost entuziast s\u0103 publice, \u00een zece\u00a0 vols., opera lui Dr\u0103ghicescu. Discu\u021bie de-o or\u0103 \u2013 \u0219i pe India \u0219i Marian Popa. C\u0103tre senator: e bonav (eu – dup\u0103 Dr\u0103ghicescu). Am sunat la Gali, s\u0103-i dau vestea bun\u0103. Mi-a r\u0103spuns so\u021bia. De ce n-a fost \u0219i el chemat? Nu vrea s\u0103 mi-l dea la telefon. S\u0103 nu fac\u0103 infarct \u2013 s\u0103 nu-l omor.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 9-2-15\u00a0 Tradusesem (2014) , prima oar\u0103\u00a0 \u00een rom\u00e2ne\u0219te, mia\u00a0 de pagini Verite et\u00a0 revelation (1934)\u00a0 \/ Adev\u0103r \u0219i revela\u021bie de Dr\u0103ghicescu. La dou\u0103zeci de ani dup\u0103 rom\u00e2n (1954), ap\u0103ruse tot\u00a0 \u00een francez\u0103, din rus\u0103, o carte (sub 200 de pagini) cu acela\u0219i titlu, de Berdiaev. Nicio\u00a0 alt\u0103 leg\u0103tur\u0103, \u00eentre ele, dec\u00e2t verite et revelation. Coinciden\u021b\u0103?\u00a0 O fi. Nenorocirea, tot \u00een rom\u00e2ne\u0219te… Operele lui Berdiaev \u00een rom\u00e2ne\u0219te, inclusiv coinciden\u021ba de titlu, circul\u0103 \u00eenseriate, f\u0103r\u0103 ca sistemul augustinian-dr\u0103ghicescian s\u0103 aib\u0103 \u00eenc\u0103 loc \u00een rom\u00e2ne\u0219te.<\/p>\n

\nV\u00c9RIT\u00c9<\/p>\n

ET<\/p>\n

R\u00c9V\u00c9LATION<\/p>\n

\n

PAR<\/p>\n

D. DRAGHICESCO<\/p>\n

Ancient Professeur \u00e0 l’Universite de Bucarest<\/p>\n

\n

PARIS<\/p>\n

LIBRAIRIE FELIX ALCAN<\/p>\n

1934<\/p>\n

\n

\n

\u00a0\u00a0\u00a0\u00a0 V\u00e9rit\u00e9 et r\u00e9v\u00e9lation<\/em>
\nde Nicolas Berdiaeff<\/p>\n

\u00a0\u00a0\u00a0 \u00a0Traduit du russe par Alexandre Constantin
\nDelachaux et Niestl\u00e9, 1954<\/p>\n

Adevar si revelatie – Nikolai Berdiaev<\/strong><\/p>\n

1993 Editura de Vest, Timi\u0219oara 193 p.<\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 At\u00e2t de diferite ca dogma de profe\u021bie liber\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Colonial Policy, volume I, General Principles, Dr. A.D.A. De Kat Anselino, translated by G. J. Renier, Cambridge UP, 1931. P. 163 (Lambe…) \u201eIt stands parallel with the opinion of Professor Draghicesco who in his turn warns psychologists that ‘psychology should turn from its researches regarding the individual as such in order to study the relations between the individual and his kindred organized as a society’ \u201d (D. Draghicesco, La Realite de l’Esprit, 1928, p. 25).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 On the Practice of Sociology \u2013 Pitirim A. Sorokin, Chicago U.P. – C. Novicov, \u201eexchange (l’echange) as the basic phenomenon of human association\u201d) – p. 61: \u201ewe see the very same thing sharply formulated by Giddings, Draghicesco, Bougle, Espinas, Fouillee, de la Grasserie, Ward and others\u201d … D. Draghicesco. On the Role of the Inndividual in Social Determinism (Paris, Alcan, 1904), 136-90…<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Lineamentos da teoria sociologica de D. Draghicesco \u2013 Gerardode Oliveira Maldonado, Profesor da Facultade de Direito de UFMG (incipit) D.DRA…, jurista e filosofo, sociologo de Deirito, no seu interesante livro \u201eLa Realite de L’esprit\u201d chega a afirmacao de que nao so as\u00a0 institucoes humanas mas mesmo a consciencia do proprio eu rao uma resultante, uma pura criacosa de ambiencia social… Boutroux, Bergson et Chevalier… Beethoven… Wundt… doctrina de Draghicesco relativemente do problema da determinacao da causa eficiente… forte pensador rumeno… Comte… Izoulet… Emerson… (p. 61-67, Revista da Facultade de Direito (1977 \u2013 Maldonado).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 D. Draghicesco, \u201ePhilosophie du droit et du droit naturel\u201d, 1935.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 D. Draghicesco’ nun sentez denemesi ve ilahi hukuk tezi<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 A \u2013 Hukuk problemlerinin te teikine musbet metodlar tatbik edilemez<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 B \u2013 Hukuk ankak sezgi veya vahy il\u00e2h\u00ee gibi bih\u00e2 vasita yollarla ogrenilebilir<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 C \u2013 D Radhicesco (sic) ‘nun fikirlerinin isabet dereceesi<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (Dr. H\u00e2mide TOPCUUOGLU Universitesi Hukuk Fakultesi).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 19-2-15\u00a0 Arhiva MAE. Fondul \u201eD. Dr\u0103ghicescu\u201d \/1918\/ Paris \/ birou de pres\u0103: Emmanuel Martonne, Elena V\u0103c\u0103rescu, D. Dr\u0103ghicescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vara 1917, din cauza opera\u021biunilor militare, spre Paris, un ocol prin Petrograd \u0219i Londra.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201ePe la finele lunii iulie 1917, la st\u0103ruin\u021bele regretatului I. G. Duca, am fost trimis de c\u0103tre Ionel Br\u0103tianu la Paris s\u0103 m\u0103rturisesc acolo \u2013 \u00een cercurile \u00een care tr\u0103isem 15 ani \u00een timpul studiilor \u0219i ulterior mergeam pentru cercet\u0103ri sociologice \u0219i filosofice \u2013 \u00eemprejur\u0103rile tragice \u00een care se g\u0103sea \u021bara \u2013 din cauza revolu\u021biei ruse \u2013 s\u0103 ar\u0103t suferin\u021bele \u0219i lipsurile cu care luptam, sacrificiul ce f\u0103cusem \u0219i f\u0103ceam \u00een Moldova \u0219i s\u0103 sus\u021bin drepturile noastre na\u021bionale\u201d. Dumitru Dr\u0103ghicescu (\u201eUn episod din lupta noastr\u0103 na\u021bional\u0103 din r\u0103zboiul trecut\u201d, \u00een \u201eP\u0103m\u00e2nt rom\u00e2nesc\u201d, anul II, nr. 17, 1944, p. 17).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 … \u00cent\u00e2lnire cu Eduard Bene\u0219 la Paris … \u00een tren spre Roma… liderii mi\u0219c\u0103rii de eliberare cehe… emigran\u021bi polonezi \u0219i jugoslavi… idealul na\u021bional \u00een spiritul genera\u021biei…<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 … \u00cen Cartierul Latin, la Cafe Voltaire, Dr\u0103ghicescu cu Toma Dragu, Radu Mandrea, A. Suciu, N. Titulescu, cu s\u00e2rbi \u0219i bulgari, asocia\u021bie studen\u021beasc\u0103, \u201eUnion des pays danubiens\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 … \u201eEste ora\u0219ul prea mare, este lume prea mult\u0103, \u00eenchipui\u021bi-v\u0103 un b\u00e2lciu R\u00e2ureni care ar \u021bine tot anul ca \u00een ziua de Sf. M\u0103rie, apoi tot-dauna prea g\u0103l\u0103gie \u0219i aer necurat \u0219i fum \u0219i praf\u201d… \u201e\u00eemi trebuie neap\u0103rat s\u0103 \u0219tiu bine nem\u021be\u0219te, c\u0103ci altfel\u00a0 n’a\u0219i putea s\u0103-mi fac studiile mele a\u0219a cum doresc eu\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 D. Dr\u0103ghicescu, \u201eTitu Maiorescu, 100 de ani de la na\u0219tere\u201d, Buc. 1940… \u201eN-am g\u0103sit ceva aproximativ dec\u00e2t la Delavrancea. \u00cen via\u021ba mea n-am \u00eent\u00e2lnit art\u0103 \u00een felul acesta la noi, dec\u00e2t \u00een genera\u021bia mea la la prietenii Titulescu \u0219i Micescu. \u00cen Fran\u021ba numai cursurile lui Bergson, Boutroux \u0219i Durkheim au putut s\u0103-mi redea emo\u021biile \u0219i entuziasmul lec\u021biilor lui Titu Maiorescu\u201d<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Licen\u021ba, 1901, apoi Paris, filosofie la College de France, apoi la Ecole des Hautes Etudes Morales et Sociales, cu Henry Bergson, Emile Boutroux, Gabriel de Tarde.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 … \u201ea\u0219i vrea, am zis, ca toat\u0103 lumea s\u0103 v\u0103 pismuiasc\u0103, s\u0103 fie geloas\u0103 c\u0103 ave\u021bi un frate cu care s\u0103 v\u0103 pute\u021bi f\u0103li \u00een lume, unde \u0219i ori c\u0103tre cine\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Contemporary Sociological Theories. \/ Revista de la Univesidad de Mexico No 16 Mayo (1937): Dialogo con Demetrio Draghicesco \/ Rafael Helionoro Valle.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 11-2-14\u00a0 Poanson. De sar topi, a vedea Murnu. Nu m\u0103 las\u0103. Berbunc\u0103. Fonds Maurice Blondel: Draghicesco (cu) Dumitru RO.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 14-2-15\u00a0 Cartea scenometriilor va topi replici de chat-forum, dar \u0219i versuri \u0219i excerpte de prin caiete, cu autori \u00een original \u2013 cam mult englez\u0103, cu ani, coresponden\u021be, tr\u0103iri.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 16-2-15\u00a0 Ce conflict dec\u00e2t al expresiei de idei \u0219i sinucidere? Cu Parisul s-a \u00eemp\u0103cat. Cu Bucure\u0219tiul a rupt-o. Cu imperiul, la fel. \u0218ueta cu m\u0103rimile? Lecturile? Pe repede, pe una-alta, \u00een bibliotec\u0103, \u00een scris? Propriii muncitori la vie? Cu Titulescu sau cu Clemenceau?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 18-2-15\u00a0 – Rinenzi de Wagner, La Roma, scenometrie? S\u0103 n-aib\u0103 loc de cetate revela\u021bia? S\u0103 las s\u0103 se omoare revela\u021biea. Berdiaev, cu doi ani mai mare dec\u00e2t Dr\u0103ghicescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 22-2-15\u00a0 \u00cenainte de a scrie o pies\u0103, f\u0103cea un scenariu, un sistem, s\u0103 caroieze drumul. \u00cen primul r\u00e2nd, o \u00eent\u00e2mplare \u2013 Hamlet. Despre ce e vorba? O r\u0103zbunare. Fundamental\u0103. I-a zis ta’so: Claudiu m-a omor\u00e2t, i-ai capu’.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 22-2-15\u00a0 Am reinaugurat teatrul de cafenea al lui Pu\u0219i. Cu el cu tot. Era bosumflat: criptic. N-a zis de actori, erau al\u0103turi. \u0218i pu\u0219tiul l-o fi auzit zic\u00e2nd c\u0103 nu i-a pl\u0103cut, c\u0103 o \u0219i citise. Unora ne-a pl\u0103cut. Chiar a fost teatru. \u0218i spiciul Hamlet-Pesc\u0103ru\u0219-Scrisoare. Opozan\u021bi sinuciderii: Sf. Augustin, Toma din Aquino, Imm. Kant.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 26-2-15\u00a0 M\u0103ciuca \u2013 Michelet \u2013 Bibliotheque Nationale de France. M\u0103ciuca are opt sate mari: Oveselu, Boc\u0219a, Botorani, Cioc\u0103nari, M\u0103ciuceni, Pope\u0219ti, \u0218tef\u0103ne\u0219ti, Z\u0103voieni. \u201eUrcai dealul la M\u0103ciuca\u201d. \u201eAvem echip\u0103, avem valoare \/ avem m\u0103ciuca cea mai tare\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Paul et Virginie, 1788 \u2013 Mauritius \u2013 Ile de France. N\u0103scu\u021bi \u00een 4 mai: I. C. Br\u0103tianu (1821), Dumitru Dr\u0103ghicescu (1875), George Enescu (1881), Audrey Hepburn (1929). Mor\u021bi \u00een 14 septembrie: Dante (1265-1328), Isadora Duncan (1878-1927), Dumitru Dr\u0103ghicescu (1875-1945).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2-3-15\u00a0 Din ateu, credincios \u2013 din na\u021bionalist, universalist \u2013 sau credincios-credincios, ateu-ateu? Infraevolutiv? Din 45, casa ar mai fi. A lui Mayo, de vizavi, nu mai e. Scenometrie teatrux. Ini\u021biere tulbure. Mai ce?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3-3-15\u00a0 Ac\u021biune-Blondel. Crestoma\u021bie \u00een refufugu, claustru pe teren de golf sub report confederal. Umbre c\u0103z\u0103toare. Intrare \u00een vorb\u0103 de bibliotec\u0103 la o recapitulare. Simpozian socratic. Predici-predicate. Revela\u021bie Dr\u0103ghicescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 6-3-15\u00a0 Teroare \u00een ce-a r\u0103mas din pedgogic\u0103. Neprimire, poli\u021bizare. Ce li se \u00eent\u00e2mpl\u0103? M\u00e2nuitori cu masterate. Blestemul japonezului.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 13-3-15\u00a0 Cum ar fi fost pl\u0103tit. Sau \u0219i-ar fi r\u0103scump\u0103rat alian\u021ba. Prin arhi-identificare. \u0218i-un masochism anti-na\u021bional. De radere rutinier\u0103 \u2013 para-ritual\u0103. \u00censu\u0219irea subiectului cu \u00eemp\u0103rt\u0103\u0219iriea bolii \u0219i nararea unei euforii eufemistice mim\u00e2nd a-eroicul propagandei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 16-3-15\u00a0 Moroienii i-au adus frezii \u0219i parfumuri fran\u021buze\u0219ti. Cella era var\u0103 mum\u0103-sii \u2013 o spunea c\u00e2nd era el \u0219ef \u0219i putea avea vreun interes. A\u0219a are el multe descenden\u021be.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 M\u0103 \u00eenham la jurnalul indian \u2013 volumetric, cronologic \u2013 psiho-orient.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Auschnit \u0219i Malaxa jucau \u00een fiecare sear\u0103 pocker cu Carol \u0219i Lupeasca, l\u0103s\u00e2ndu-i s\u0103 c\u00e2\u0219tige, pe interes.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 25-3-15\u00a0 Vasi a vorbit cu Uricaru NY s\u0103 fac\u0103 recital Eminescu. Ea a zis iunie. El, c\u0103 preg\u0103te\u0219te Friedman. Ea n-a mai r\u0103spuns de dou\u0103 ori. C\u00e2nd se r\u0103zg\u00e2ndise, c\u0103 iunie, iulie, vezi c\u0103 la toamn\u0103 sau \u00een ianuarie. De-o mai fi acolo. De-or c\u0103dea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cum c\u0103 face Dr\u0103ghicescu, dar nu \u00eenva\u021b\u0103 pe din afar\u0103 proz\u0103. O s\u0103 citeasc\u0103 alternativ fragmente din cele trei recitaluri. Dimi m\u0103 invidiaz\u0103 \u0219i felicit\u0103 pentru productivitate. Jurnalul indian \u00eemi face bine. Din partea Editurii Academiei, M\u0103d\u0103lina m\u0103 sun\u0103 c\u0103 a terminat corectura la Cetatea lui Dumnezeu. S\u0103 mai trimit o copie printat\u0103, pentru aviz. C\u0103 pe exemplarul ei se v\u0103d multele corecturi.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pu\u0219i \u00ee\u0219i scoate\u00a0 poezii \u201erevolt\u0103toare\u201d – Tandre\u021be t\u0103r\u0103g\u0103nat\u0103. Nu cite\u0219te mar\u021bi din ele. C\u0103 s-ar d\u0103r\u00e2ma Calderolunl. Codrescu l-a depl\u00e2ns pe studentul lui, Sorin, c\u0103 n-a primit permisiune de a veni la \u00eenmorm\u00e2ntarea lui nea Paul. C\u00e2nd eram elev \u00een G\u0103e\u0219ti, acela\u0219i Codrescu mi-a citit la radio prima pozie \u2013 Continuitate \u2013 publicat\u0103 \u00een Luceaf\u0103rul.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hans K. Klem, race or Ethnicity: White.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 27-3-15\u00a0 Jurnalul indian nu curge previzibil-memorial, ci se reveleaz\u0103 retr\u0103ire obiectivat\u0103. Ca spovedania de ieri a Platei, nemaifenomenal\u0103, tr\u0103g\u00e2nd grijanie \u0219i 40 de zile. \u00cen fine, libido ritual. \u0218i chiar \u00een ziua spo, ne scrise \u0219i Esha c\u0103, dup\u0103 2-3 ani de a\u0219teptare, \u00eentr-o s\u0103pt\u0103m\u00e2n\u0103, ar fi gata cu cartea spoveditei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 29-3-15\u00a0 Ne-om reg\u0103si \u2013 personaje familiale \u2013 \u00een Teatrul limbii rom\u00e2ne. M-oi disponibiliza \u0219i pentru bibliologia decartat\u0103 a caietelor. Fratele Eugen se \u00eentreab\u0103 de ce s-a desfiin\u021bat pedagogica? Las\u0103 cl\u0103direa, s-a distrus altceva. \u0218i managementul meu de 20 de ani, din 130. Neselectat Seneca \u0219i Menirea fiin\u021bei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 31-3-15\u00a0 Seara cu plezne, paranoime. Neap\u0103rat concert pian-vioar\u0103-aprilie. Vara, toamna. Te-a\u0219 \u021bine s\u0103 nu m\u0103n\u00e2nci \u0219i te-a\u0219 duce \u0219i la \u00eemp\u0103rt\u0103\u0219anie. Nici s\u0103 fumezi. Hei, cum s\u0103-\u021bi p\u0103zesc trezirea? Poate vezi lumina.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0218i Ben ne cheam\u0103 la anul la pigmeii din Congo, la Corin, \u00eentre bapti\u0219ti.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1-4-15\u00a0 Ne-a fost bine am\u00e2ndorura la Calderon. \u0218tefan uitase CD-ul \u00een ma\u0219in\u0103. L-a adus. A l\u0103sat rusoaica f\u0103r\u0103 el. De-i zisese \u0219i Jan: C\u00e2nt\u0103. Iar pe nevast\u0103-mea\u00a0 a \u00eentrebat-o cum m-am l\u0103sat de b\u0103ut, c\u0103 beam odat\u0103. Nu \u0219i a doua zi, a treia, ca el.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Noni mi-a dat dou\u0103 volume cu Tolstoi \u00een Bucure\u0219ti. De la Kovacs \u0219i Longinovskaia. S\u0103 le lans\u0103m, am zis. Iar ru\u0219i, evrei, unguri. C\u0103 s\u0103-i dau Micescu-Vlahide, pentru un film al lui. Nu mai e biblioteca.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2-4-15\u00a0 Spovedanie-grijanie \u00een doi, la Paraschiva. Coad\u0103 parastasul, p\u0103catul, nicotina. Na\u0219te Pa\u0219te.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ne \u00eemp\u0103rt\u0103\u0219im de Sf\u00e2nta Egipteanca \u2013 iertarea. Omul vitruvian, da Vinci. Androginul Gherardini – iubitul lui Leonardo. Gian Giaccomo de Caprotti – Mona Lisa.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3-4-15\u00a0 V\u0103rs\u00e2nd cafeaua dup\u0103 comanda pernei, la mop, eu lemn, sear\u0103-ghear\u0103-meci-somn-nejurnal-surrarealism. B\u0103taia teatrelor Baha’i \u00een Delhi. Vise-\u0219edin\u021be. S\u0103 fiu b\u0103ut \u0219i eu? Scrisoarea lui Ionu\u021b, printre at\u00e2tea incluzii, tot neglisate \u00een favorul foii prinse-\u00eenc\u0103-nedeprins\u0103-la-r\u00e2nd.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eAu fost dou\u0103 submarine care au acostat pe coasta Argentinei, iar Hitler \u0219i Eva Braun au fost la bordul celui de-al doilea\u201d<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 7-14-15\u00a0 Sf\u00e2nta noastr\u0103 Paraschiva e pe Ion Minc\u0103, \u00eentre Br\u00e2ncoveanu \u0219i Aluni\u0219ului, intersect\u00e2nd \u00cemp\u0103ratul Traian, Ciocodeic\u0103, Boccaccio, Duminicii. Privindu-ne prin vitralii muzicale, ne \u00eenchide ochii \u00een Tat\u0103l nostru \u0219i Gayatri.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 8-4-15\u00a0 Trece el \u0219i Pa\u0219tele. Bine c\u0103 vine. Cu persoana mea \u00een indianitate. F\u0103r\u0103 picior rupt, nici filocalie? Dubitabil. \u201e\u00cel va poate umple\u201d (Isa) \u2013 nepedepsire \u2013 desistare \u2013 denun\u021b\u0103torie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 15-4-15\u00a0 Ina trase de vremea pedagogicei. Cum ar veni, c\u00e2nd mai existam. \u00cemi dai s\u0103-\u021bi dau refuz. At\u00e2\u021bia cred c\u0103 a \u00eenviat agnostic. Marx (Berlin) \u2013 act de botez (Karl) \u2013 din familie de rabin.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 16-14-15\u00a0 Cum a\u0219 da de volumul scris de un evreu despre Tolstoi, tradus de Esaulov, \u00een India, \u0219i d\u0103ruit mie de traduc\u0103tor, la desp\u0103r\u021bire, dup\u0103 ani. \u0218i s\u0103 dezgrop iudeo-tolstoian pe Dr\u0103ghicescu, pe puncte, cu public. Altfel, ce de nout\u0103\u021bi am \u00een jurnalele indiene, libere, divulgative.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 12-5-15\u00a0 Ne licitase unde st\u0103m \u0219i acum. Nu transcriam func\u021bionalitatea securist\u0103. Am t\u0103cut India anume. M-au sunat din Bistri\u021ba Margareta, Victoria, Valentina c\u0103 tot director le sunt. Remedii la distrugerea culturii? A omenimii? Ce ne cost\u0103 pr\u0103bu\u0219irea continu\u0103? R\u00e2ndul, la ce? Cum dai de greu, hop Dumnezeu, te duci l-apuci.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Br\u00e2ncu\u0219i c\u00e2nt\u00e2nd \u00een stran\u0103 la Mavrogheni \u2013 portret \u00een curte, de Silvia Radu. Ipodiacon \u0219i la Paris.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Adev\u0103r \u0219i revela\u021bie cam dat la o parte de Gali. Furt de identitate prin contrast?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 14-5-15\u00a0 Franceza, cea mai sexy limb\u0103, apoi italiana \u0219i spaniola. Cele mai frigide, germana \u0219i chineza. Halep \u0219i Williams. Marionet\u0103 timorat\u0103 \u2013 vrai\u0219te de om \u2013 cu fini\u0219orii fur\u0103 tot \u2013 nu \u0219tie nici cum \u00eel cheam\u0103 \u2013 toate cele suculente \u2013 s\u0103 nu cumva s\u0103 nu-l m\u00e2njeasc\u0103 \u0219i pe d\u00e2nsul \u2013 s\u0103 i se umple gura spiral\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 17-5-15 Ieri, copiii ie\u0219iser\u0103 cu pneumonie \u0219i virus. Urmeaz\u0103 ie\u0219iri: Bookfest, Calderon, T\u00e2rgovi\u0219te, Her\u0103str\u0103u. Pe mal, am strigat: Vulpe! S-a \u00eentors. Tat\u0103l ei, Dumitrescu, scrisese Eminescu \u0219i marea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 20-5-15\u00a0 Ret\u00e2r\u00e2ndu-ne prin India lectorilor \u2013 uite c\u0103 ne-ar c\u0103uta. Eliade la Cuscais. \u0218i Grama. Victor la Paris. Gali: de ce-am depus lucrarea la academie \u2013 nu eu, senatorul; i-am zis redactorului \u0219ef s\u0103 fac\u0103 a\u0219a cum vrea, traducerea e a mea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 21-5-15\u00a0 Cetatea lui Dumnezeu va ap\u0103reala Editura Academiei, \u00een traducerea mea, cu introducere de Virgil Constantinescu. L\u0103cr\u0103mioara, c\u0103 s\u0103 iau taxi, c\u0103-l pl\u0103te\u0219te ea (de c\u00e2nd cu piciorul rupt?) Erika n-o pl\u0103cuse pe Florica, vrea Tagore. Nu Carmen Sylva? Te pomeni \u0219i cu indieni, prolog la Namaste. Oom shanti cu Val.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 22-5-15\u00a0 Ratio Revelatio. Alin Aliu\u021b\u0103, din Pom\u0103te\u0219ti, la Art. Sannyasinii lui Andru. \u00centre ashram \u0219i sl\u0103nic isihast. La 12 Pas-eaz\u0103 Johanis.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 25-5-15\u00a0 Demetrian a murit \u00een ashramul Ramana.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 28-5-15\u00a0 Theodor Palladi: eu nu admit nim\u0103nui s\u0103 m\u0103 decoreze.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 29-5-15\u00a0 Sun\u0103 de dou\u0103 ori Ashok,din Delhi, – cine a predat \u00een 1979, \u00een absen\u021ba mea, G\u00e2dea?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 30-5-15\u00a0 Nicolae Ionel, luat de suflet. Dumitru, f\u0103cut tr\u0103d\u0103tor de Olgu\u021ba (pupa-l-ar \u00een cur mort pe Ra\u021biu). Goma s\u0103 fie pre\u0219edinte. La \u00eentoarcere, \u00een microbuz, am citit recenziile la t\u00e2rgovi\u0219teni ale\u00a0 lui Ionel. Am donat la Eviden\u021b\u0103: Dodii; Barba lui Hegel.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0218edin\u021ba s-a l\u0103sat cu medalii aurite 24 k (tiraj 100). Careva c\u0103 e proast\u0103 rom\u00e2na de Bucure\u0219ti\u00a0 prin compara\u021bie cu provincia (replic\u0103 la Stan \u0219i Adam). 15 ani de Litere.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2-6-15\u00a0 \u0218ora, 99, la Na\u0219ul, acela\u0219i dintotdeauna, discret-asiduu-ascuns-pedant-filosofic-nebrebanian. Florin C\u0103linescu, probabil beat. Judec\u0103toarea de Palais face cancer la s\u00e2n. Gro\u0219escu, nu Josesescu, a fost \u00een redac\u021bie la T\u00e2rgovi\u0219te \u0219i e prieten cu Emilia. Pu\u0219i d\u0103 poim\u00e2ine spectacol cu Miere \u0219i venin, la Calderon, cu Ioana Calot\u0103, Radu Zetu, Hule. La Namaste India (Muzeul Satului), eu voi confern\u021bia pe Teatrul limbii rom\u00e2ne \u00een India.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 8-6-15\u00a0 M\u00e2ine la raze, azi la proteze, pe radere. Canast\u0103 cu cire\u0219e \u0219i tv. Jurnalul pe 79, numai\u00a0 plecarea acas\u0103 \u2013 abia aluzie la o compozi\u021bie Nizamudin, pierdut\u0103. Golurile, dac\u0103 s-or observa. Noana ne-a trimis cire\u0219e, c\u0103p\u0219uni, varz\u0103, nucat\u0103 \u2013 am gustat \u0219i cu Pope\u0219tii. B\u0103ciu\u021b public\u0103 Partida de \u0219ah.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 14-6-15\u00a0 I translated Hanuman Chalisa into Romanian in Bucharest, but I red it in India – including Rama yatra, New York, Houston, Trinidad, Mauritius, Durban, Birminghan, etc.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 20-6-15\u00a0 Dr\u0103ghicescu interzis la Academie. Comuni\u0219tii abia \u00eel fac Hristos. S\u0103-mi cr\u00e2cnesc jurnalul? Ultrainterzis \u0219i eu de cum scot capul? Cine nu?\u00a0 Pocni\u021bi \u0219i D.R. Ppopescu, M. Popa, G. Vl\u0103du\u021bescu, G.Boboc, D.R. Ni\u021bu, V. Constantinescu, G. Anca. Dac\u0103 s-ar sinucide (film?) Gata \u0219i cu scenometria Dr\u0103ghicescu. Poate nu apare la Stan.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 4-7-15\u00a0 Grama: un suflet… un bisturiu… un orizont… \u0219i gata tabloul.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 11-7-15\u00a0 Dreptul peniten\u021bei \u00een panic\u0103. Nu alea dou\u0103 balize sunt bune, c\u0103 \u00eentre ele e o travers\u0103. Mare tras\u0103-n \u021beap\u0103. Nu dau de Pontica.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 24-7-15\u00a0 Pe text, mai-iunie 1981 \u00een Delhi, tot pe-a\u0219a. Atunci scris, acum transcris. Re-respirat-resufocat. Re-spulberat instinctul statal al lui Eliade.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 28-7-15\u00a0 C\u0103ldura rugului lui Hus \u00een picturile bolnavilor din San Remy. \u0218i mai cine, Vene\u021biei? Biserica adventist\u0103 Jan Hus din Hu\u0219i. Utraquist Eucharist. \u0218i p\u00e2ine \u0219i vin.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 31-7-15\u00a0 Utopie Morus-Dr\u0103ghicesco, no Dr\u0103ghicescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 7-8-15\u00a0 Dup\u0103 Dreptul penal special, piratizat din francez\u0103, nesemnat-nev\u0103zut, acum vreo 20 de ani, prin Radu Vlad, acum Ion B\u0103n\u0219oiu mi-a publicat (prin?) la Paidea (sic), traducerea mea din Noua cetate.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 8-8-15\u00a0 S\u0103 nu fi \u0219tiut ce-am scris, s\u0103 nu fi scris ce-am citit? Cine netraduc\u00e2nd nici Eneida, nici Cetatea?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 9-8-15\u00a0 C\u00e2te str\u00e2nse-constr\u00e2nse povestioare, v. Buchenwald de Eliade. 2000 de oameni la \u00eenmorm\u00e2ntarea lui Nae (f\u0103r\u0103 Cella).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 15-8-15.\u00a0 Valeriu internat la Medlife, viroz\u0103 duoden. Azi-diminea\u021b\u0103, acum un an, \u00eemi rupeam piciorul, m\u0103 internam la Bagdasar.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 16-18-15\u00a0 Nepotul ie\u0219i \u00een mai pu\u021bin de 24 de ore, de-a zburat pe triciclet\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 18-8-15\u00a0 Ion \u0218ugariu \u2013 destin catedralic. Rom\u00e2nie catedral\u0103. Erou la Brezno.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 20-8-15\u00a0 S\u00e2mb\u0103t\u0103 5 sept., la Ploie\u0219ti, la Nichita, cu promo\u021bia de liceu \u2013 cum l-am predat studen\u021bilor \u00een India. Nichita-Noica-\u0218ugariu, pe blog. Al\u021bii nu au prepozi\u021bia \u00eentru.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 21-8-15\u00a0 Dan Botta: Oh, m\u0103 cheam\u0103-ntr-una \/ Palida nebuna \/ Fata verde Una.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 26-8-15\u00a0 Am vrut s\u0103 fac centrul prezent\u0103rii din Dr\u0103ghicescu (Dumitru lui Eliade?), cum f\u0103cuser\u0103 \u0219i ceilal\u021bi pe subiectul lor \u2013 Moroienii cu Bach, Spica cu moartea lui Hasdeu, femeia din V\u00e2lcea cu masalele, Pu\u0219i cu Mortul de sub pat.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 28-8-15\u00a0 Gata nominalizarea lui Goma pentru Kyoto Price, la Inamori, \u0219i recomandarea lui Gh. Mihai pentru Uniunea Scriitorilor.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 30-8-15\u00a0 Frumoasa poet\u0103 parlamentar\u0103 din Serbia ie\u0219ise din sala bibliotecii unde-\u0219i \u021binuser\u0103 \u0219edin\u021ba \u0219i r\u0103m\u0103sese, de una singur\u0103, printre standuri \u0219i rarii bibliotecari. Eram singur \u0219i eu \u0219i a\u0219 fi vrut s\u0103-i spun c\u0103 scriu, dar nu aveam nicio carte de-a mea \u0219i eram prost \u00eembr\u0103cat. Cred c\u0103 o admiram cum se mi\u0219ca \u0219i se rostea \u2013 nu era lips\u0103 nici traduc\u0103tor. Femeile se str\u00e2nseser\u0103 \u00een fostul meu birou de director \u0219i chicoteau, flatau.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1-9-15\u00a0 Isla: Freedom go to Hell. Motanul \u00eenc\u0103l\u021bat, La \u021a\u0103nd\u0103ric\u0103, \u00een parc, cu Val \u0219i Vic \u2013 vecinul lor de jos a jucat Motanul. La un festival \u00een Potenza, actorii Agostino Carullo \u0219i Donato Gianfredi, uci\u0219i pe scen\u0103 de explozia unei arme crezut\u0103 fals\u0103 \u2013 \u00een piesa The Night of the Bandits. Les Mardies de Stephane Mallarme, rue de Rome.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3-9-15\u00a0 Dar s\u00e2mb\u0103t\u0103 5, da, nu 6. Atunci, la 9, la Inter. La Nichita, \u00een Ploie\u0219ti. Dhvani – Elegia I \u2013 Nasadya. Tat\u0103 \u2013 Bly, Elegia 11. Gayatri \u2013 mantre \u2013 litanii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Azi poate plec la Aurangabad, cu jurnalul \u2013 nenorocirea fericirii \u2013 c\u00e2t ajuns pe repede \u2013 sudul.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nansi a v\u0103zut, pe ecran, copilul vomit\u00e2nd \u0219i a alarmat-o pe Nana. Ea a sunat educatoarea. Ce trebuie s\u0103 agraveze sensibilitatea ei (de spital) \u2013 m\u0103 omori \u2013 am s\u0103 te omor, s\u0103 vezi cum e.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 6-9-15\u00a0 Nichita janmashti 82. M-am improvizat pandit. Ioan Grosescu \u0219i Nicu Stan, tot filologi. Al\u021bii, chirurgi, ingineri, \u00een cap cu acad. Mircea Petrescu. Suntem Leana lui Eliade \u00een compania poetului disparent. Ioan a scris Mahalalele Ploie\u0219tiului.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 7-9-11\u00a0 Tasoni \u2013 la Secchia rapita: \u201eVerrai, s’al cantar m’o porgi l’orecchia, \/ Elena transformarsi in una secchia\u201d. Ion Budai-Deleanu \u2013 Urgia, fiica lui Satan cu Zavistia – \u201eC\u0103-ai scornit legea mahometan\u0103\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 9-9-11\u00a0 Ioan Ciofu (chiar el), trimite alarma unui virus cu \u201evia\u021ba e frumoas\u0103\u201d. Elisabeta Isanos a cunoscut pe Neculai Hilohi \u00een Pedagogic\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 10-9-15\u00a0 Faust Popescu, piesa-poem a(l) lui Pu\u0219i, pe ce actori, ce teatre? De iese seco dracul. La final, mai ceva? Islamul preferen\u021bial pe decapitate.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cum nu s-ar mai juca Medeea, opera lui Charpantier? Ceha Magdalena Kozena. Francez\u0103 tragic\u0103, erotic\u0103 \u00eentru Hecate, cu toate ale infernului \u0219i eumenidelor. Libretto, Thomas Corneille.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 11-9-15\u00a0 Nop\u021bile, scenarii cu indieni, cobieni, bucure\u0219teni, studen\u021bi, comercian\u021bi, tipografi, angaja\u021bi-neangaja\u021bi. Judec\u0103tori ucig\u00e2nd prostituate. Trec, \u00een jurnal, numai pasaje reale, sar panseuri. C\u00e2t m-au sedus Medeea-Charpantier-Kojena-Basel.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 12-9-15\u00a0 Uite-l pe Satya, cu Padma Bushan premiu, cu Sirindhorn student\u0103, cu Hurezul maicilor \u0219i, acum, cu indologii lumii, \u0219i eu, de ne f\u0103cu lodging \u00een Rashtrapati Bhavan, palatul preziden\u021bial. Nu degeaba, de luni de zile, transcriu \u00een virtual via\u021ba noastr\u0103 \u00een India. \u0218i tocmai ieri, c\u00e2nd \u00eemi scrise, trecuse ziua-cheie a anilor de acolo \u2013 cu Sanskrit studies in Romania, conferin\u021ba mea, cu participarea vice-cancelarului Gurbhaksh Singh \u0219i a decanului Satya. Ah, Ramayana. \u0218i cum mi s-a tot f\u0103cut via\u021ba Indie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cum au ei grij\u0103 de mine pre\u0219edin\u021bii Indiei, Dyal, Mukherjee. Mai greu cu Ceau\u0219escu, Johanis? Tot Rama, Ayodhya, Mathura… Dar Shiva, dar Lakshmi. Walmiki, Kalidasa, Tulsi. Lum\u00e2nare, Eminescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 21-9-15\u00a0 M-a sunat Dimi, pe mobil, vreo or\u0103. Mai mult de islamizarea Germaniei, care n-a b\u0103tut niciodat\u0103 \u0219i vrea s\u0103 bat\u0103 cu musulmanii. La pensie, \u0219i-ar lua un apartament, ca la \u0219osea, verile, \u00een nord, c\u0103 atunci e pl\u0103cut, la el, \u00een Suedia. Numai fiul mezin \u0219tie rom\u00e2ne\u0219te, vine prin \u021bar\u0103, \u0219i cu amica.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 23-9-15\u00a0 Invitatorii mi se adreseaz\u0103 cu dear Dietrich. S\u0103hlean, c\u0103 dac\u0103-mi ziceau dear Marlene, ar fi fost hoax. Dimi, c\u0103 Germania ar fi obligat\u0103 pentru asta s\u0103-mi dea reziden\u021b\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 7-10-15\u00a0 Album \u0219i expo Cioca la ICR. \u0218i Emilu\u021b. \u0218i Aurel Octav Popa. Sorinache cu Enescu. Nelu\u021bu: Aici curge s\u00e2nge de poet. Calderon \u2013 Sima Felix: ferici\u021bilor vorbitori. Mihaela Gligor: \u0219i cu India noastr\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 8-10-15\u00a0 La UNA, expo raku. Expune postum \u0219i Ionel Cojocariu-Raku, \u0219eful \u0219colii nipono-rom\u00e2ne\u0219ti, al\u0103turi de discipoli.Cristina Iliescu \u00eemi spune c\u0103 a murit Tereza Bub\u0103. Opera lui C\u0103line\u0219ti, tat\u0103l s\u0103u, este depozitat\u0103 la Snagov, \u00eenc\u0103 nemuzeu. \u00cen timpul spiciului lui Vlad Ciobanu, m\u0103 uitam la Scutul negru al lui Gh. Dumitru \u2013 autorul mi s-a prezentat \u2013 cruce pe o plac\u0103 rotund\u0103, da, scut \u2013 \u0219i soarele e cruce, dup\u0103 Young, i-am zis \u2013 el, soare negru \u2013 da, le soleil noir de la melancolie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pe Calea Victoriei, la Galateea, p\u0103m\u00e2nturi arse ale lui Aurel Vlad \u2013 primul om, martorul t\u0103cut, acompaniat de Iacov \u00eenving\u00e2nd \u00eengerul, cu tumuli mumifica\u021bi ca la capucini, s\u0103 te ui\u021bi dup\u0103 B\u0103lcescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 A murit Felicia Iuga. A g\u0103sit-o Drago\u0219 \u00een pat. Seara vorbea cu o prieten\u0103 la telefon, c\u00e2nd i-a spus c\u0103 nu se simte bine. \u00cenmorm\u00e2ntat\u0103 la Bellu, cu Ionu\u021b, l\u00e2ng\u0103 Eminescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 13-10-15\u00a0 Trei ore cu Leon Buburuzan, la Casa Universarilor. Mi-a dat o monografie Humor \u0219i o plachet\u0103, Copil\u0103rii. Doctorat \u00een sociologie cu Nathan, la Ia\u0219i. Selectat pentru ministru al cultelor, \u00een 1990. Are 74 de ani, s\u0103n\u0103tos, tr\u0103ie\u0219te la Humor. Am discutat \u0219i Dr\u0103ghicescu \u0219i India. \u0218tia de jainism \u2013 i-am scris ahimsa, n-o \u0219tia.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 16-10-15\u00a0 \u00centre 4-5 pm, prin telefon, cu Ion Predescu, pe tema mea. S\u0103pt\u0103m\u00e2na viitoare, \u00eenc\u0103 o or\u0103, pe tema Noii cet\u0103\u021bi a lui Dumnezeu, de Dr\u0103ghicescu. I-am aruncat, asear\u0103, ceva despre excesul e motiva\u021bie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mama Veta era story-teller, c\u00e2nt\u0103rea\u021b\u0103 la \u0219coala fratelui mai mare Ion, mort pe frontul rusesc, \u00een inspirare \u0219i a fratelui mai mic Costic\u0103, versificator al milit\u0103riei, to\u021bi sub epica versurilor lui Anton Pann. \u0218i toat\u0103 via\u021ba am produs st\u0103ri f\u0103r\u0103 titlu, \u00een form\u0103 vetan\u0103, de-a mamei Veta, Elisaveta, dac\u0103 \u0219i betan\u2014Elisabetan\u0103. Am \u00eenv\u0103\u021bat bine la \u0219coal\u0103 \u0219i \u00een facultate \u0219i doctorat,\u00a0 am f\u0103cut ziaristic\u0103 de radio, revist\u0103, apoi educa\u021bie, indianistic\u0103, bibliotec\u0103, pentru living, pentru p\u00e2ine. \u00cempreun\u0103 cu Rodica, fiica noastr\u0103 Alexandra-Maria, acum \u0219i ginerele Victor, nepotul Valeriu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Substratul vie\u021bii r\u0103m\u00e2n\u00e2nd \u00eens\u0103il\u0103rile ne\u00eentrerupte, cu bazine de alc\u0103tuiri mai meditate, cu r\u0103spuns la \u00eentrebarea ce r\u0103m\u00e2ne, ce las\u0103, ce deslu\u0219e\u0219ti din negura unei singur\u0103t\u0103\u021bi b\u00e2iguite deliberat \u00een dodii, ca dintr-o spaim\u0103 metafizic\u0103. Suma scrierilor dicteu, mai mereu elegiac, dac\u0103 nu terapeutic va fi \u00eensemn\u00e2nd ceva. Marian Popa vorbe\u0219te despre un sistem al dodiilor pe care, antisistem, l-ar fi formulat aceast\u0103 sum\u0103 a rostirilor. Betanismul a fost \u0219i manism cu A. Maniu, zoism cu Zoe, pritanism cu Amrita, kapilism cu Kapila, margitism cu Margaret. Eminescu, Blaga \u2013 temple.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 17-10-15. Asear\u0103, la telefon, pentru tv, cu Ion Predescu, am \u021binut un recital de poezii, predarea rom\u00e2nei \u00een India, Dr\u0103ghicescu, Noica, Haosul. M\u0103 \u00eenfierb\u00e2ntasem \u00een ap\u0103rare, \u00eemp\u0103cat cu frica \u2013 de ce, de cine, totu\u0219i?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 18-10-15\u00a0 Lenin \u2013 sovietizarea Italiei, Cehiei, Rom\u00e2niei \u2013 pedeapsa cu moartea pentru preo\u021bi \u2013 prin decret, interzis\u0103 b\u0103taia de clopote \u2013 2 milioane de monumente Lenin \u00een fosta URSS \u2013 Gri\u0219ka Zinoviev lui Lenin: Te pup pe tine \u0219i fundul t\u0103u marxist \u2013 Institutul \u201eCreierul lui V. I. Lenin\u201d – Lenin: un tic\u0103los poate s\u0103 fie omul de care avem nevoie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 19-10-15\u00a0 Hai profe\u021bia dat\u0103 pe sinucidere \u2013 Dr\u0103ghicescu \u2013 a-l \u00eenzili \u00een Izvorani \u2013 M\u0103ciuca \u2013 Bibliotheque Nationale. Grama d\u0103 o cafea la Intercontinental \u2013 poezie depresiv\u0103, uppsalian\u0103. Castruccio Interminelli (\u00een Machiavelli \u0219i Sachetti), signore di Luca \u2013 vezi Il Principe: Iubesc tr\u0103darea, dar ur\u0103sc pe tr\u0103d\u0103tor. Basso din Ferrara, dict\u00e2ndu-\u0219i testamentul pentru mu\u0219te \u2013 un co\u0219 cu pere r\u0103scoapte de Sf. Iacob \u2013 singurele care nu-l p\u0103r\u0103siser\u0103 \u00een cium\u0103. Notarul: Bosso, tu mereu vorbe\u0219ti \u00een dodii. Bosso: s\u0103 fii sigur c\u0103 nu vorbesc \u00een dodii \u2013 scrie deci\u00a0 –\u00a0 dac\u0103 regula asta nu se va \u021bine pe fiece an, \u00eei dezmo\u0219tenesc pe copiii mei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 29-10-15\u00a0 Lui \u0218tefan Dumitrescu, din Tulcea, i-a spus fiic\u0103-sa, din Delhi, c\u0103 a auzit c\u0103 m\u0103 duc \u00een India, \u0219i c\u00e2nd? I-a zis \u0219i ei Ashok. Vedem ce-o zice azi Narcis Afrusinei, director la ICR, dup\u0103 \u0219edin\u021ba comitetului director. Merg pe neducere, dar cine \u0219tie?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 30-10-15\u00a0 Cum voi cita din Kalidasa \u00een original, cu ce alfabet? Cum oi extinde Sakuntala? Oi ajunge \u00een India, de adio? Pe abhijnanam dup\u0103 semn? Oi uita V\u00e2lcea, nu \u0219i pe Dr\u0103ghicescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3-11-15\u00a0 Ar fi s\u0103 \u00eencep scenariul alankara, rasa-dhvani, ne\u00eensanscrit\u0103, a\u0219a cum se poart\u0103, abia concepte comparate. Vreau sau nu \u00een Delhi \u2013 parc\u0103 nu depinde de mine \u2013 vreo fatalitate. Trimise \u0219i Satyavrat invita\u021bia de chief guest la sudanidi al lui, dup\u0103 Conferin\u021b\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 4-11-15\u00a0 Cu Dimi \u2013 Intercontinental \u2013 Calderon \u2013 Casa Universitarilor \u2013 Bloc Union \u2013 Ci\u0219migiu \u2013 Telefoane de la Alui Gheorghe, \u00eemi trimite azi prin curier c\u0103r\u021bi de Grama \u0219i leu\u0219tean. Din Delhi, ICCR vrea s\u0103 fac abstractul pe dram\u0103 sanscrit\u0103. O treime din drum mi l-ar sponsoriza Dimi.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 5-11-15 Am vorbit cu Afrusinei \u2013 poate-mi aprob\u0103 comitetul bilete de Delhi, c\u0103-i intereseaz\u0103 India. Pornit\u0103 drama sanscrit\u0103. Citite c\u0103r\u021bile dimiene.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 9-11-15\u00a0 Paper-ul, pe \u00eenghesuite. Nem\u00e2ncat toat\u0103 ziua, cu efecte intelectuale. De l-a\u0219 termina azi-m\u00e2ine, cu inspira\u021bii. L-oi trimite \u00eencolo \u0219i \u00eencoace, nededicat. Ori, cine \u0219tie? S\u0103 m\u0103 fi iubind indienii, cum s-ar vedea? S\u0103-mi vrea jurnalul?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 R\u0103spunse chiar Narcis Afrusinei, confirm\u00e2nd c\u0103 a aprobat comitetul director, da, sigur, se face, e birocra\u021bie, dar, da.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 10-11-15\u00a0 Pest opt zile, pe 19, \u00een avion, la miezul nop\u021bii. Om ajunge \u0219i la Rishikesh, Ioane. O prezen\u021b\u0103, alt\u0103dat\u0103 t\u00e2n\u0103r\u0103, se insinueaz\u0103 \u00een Raj. Semnat contractul cu ICR, o s\u0103-mi trimit\u0103 biletele pe mail.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 13-11-15\u00a0 Mi se cer la ICR pa\u0219aportul \u0219i viza pentru licita\u021bia biletelor, c\u0103 nu se mai face, pentru India, luni. Am dat fuga la poli\u021bie, eram m\u00e2ine programat s\u0103 iau pa\u0219aportul nou.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 14-11-15\u00a0 Ce caut iar \u00een India? Ca \u0219i cum nu s-ar fi putut altfel.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 15-11-15\u00a0 A\u0219 xeroxa coper\u021bi de c\u0103r\u021bi indianistice proprii. Pornii de la Sergiu, Bibliotheca Indica, a noastr\u0103. Suntem 21 din 21 din lume \u0219i opt din India, \u00een Palat la Pranab Mukherjee la World Indology Conference.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 16-11-15\u00a0 Neamul Pope\u0219tilor s\u0103rb\u0103torindu-se \u00een noiembrie \u2013 asear\u0103 \u0219i cu noi \u2013 pizza, palinc\u0103, vin alb, canast\u0103. \u00cen Delhi nu m\u0103 v\u0103d ie\u0219it din conferin\u021ba de la palat. Bucure\u0219ti \u2013 Berlin- Abu-Dhabi \u2013 Delhi \u2013 Abu-Dhabi\u00a0 Roma \u2013 Bucure\u0219ti (19 \u2013 27 noiembrie).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 19-11-15\u00a0\u00a0 Pelerin tras \u00een invita\u021bie ireal\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 28-11-15\u00a0 Indology is the understanding of world civilization. Decolonizing indology.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 29-11-15\u00a0 Nana \u0219i-a pus cerceii de la Esha asear\u0103. S-a f\u0103cut cu \u0219aluri academice. Nansi ar\u0103tase inelul. Cu Val, ne-am \u00eeng\u00e2nat: om shanti shanti om. Lui Victor i-am mul\u021bumit pentru ajutor. Cred c\u0103 am fost recunoscut \u00een India. Mai ales ca oaspete de onoare la Satya. Nu m-am pus r\u0103u cu nimeni.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 5-12-15\u00a0 S\u0103pt\u0103m\u00e2na \u00een Rashtrapati Bhavan a fost extra real\u0103, ca aceea cu piciorul rupt \u00een Bagdasar-Arseni, follow up. Pe Vacek \u00eel puse-n vedet\u0103 ambasada ceh\u0103, ca pe rusoaic\u0103 \u2013 mai la trap ai ei. La noi, o \u0219i d\u0103dur\u0103 afar\u0103 pe Adriana, de se ocupase de biletele mele. Val e pe perfuzii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 27-12-15\u00a0 Romeo e Giulietta \u2013 Babiloniaka \u2013 Ephesiaka (Abracome e Anzia) \u2013 morte aparente \u2013 Dante, Commedia, Canto vi del purgatorio, versi 105-106-107: \u201eVeni a veder Montecchi e Cappelletti, \/ Monaldi e Filippeschi, \/ nom senza cura: \/ color gia tristi, e questi con sosppetti\u201d. \u201e-stemma del cappello sulla chiava di volta dell’arco di entrata al cortile dell’edificio duecentesco\u201d. – Marioto e Ganoza di Masuccio Salernitano 1446 (a Siena): Luigi da Porta: Historia novellamente ritrovata di due nobili amanti (1530) \/ rinominando giovani Romeus e Giullietta \u2013 Giulia e Romeo (1553) di Clezia, Hadriana di Luigi Groto (1578), Matteo Bandello (1554) \/\u201edue nobilissime famiglie per contraria fazione overo particolar odio\u201d – Tragical Historye of Romeus and Juliet 1562 da Arthur Broke \u2013 la fonte primaria da R&J shakesperiano (The Most Excellent and Lamentable Tragedy of Romeo and Juliet) \u2013 gli amanti \u201esfortunati e disonesti\u201d descritti da Brooke diventarono personaggi archetipici dell’amore tragico \u2013 (1599) \u2013 il comune di Montecchio Maggiore \u2013 Gnomeo e Giulietta –<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 29-12-15\u00a0 Nu mai e voie nimic. Ple\u0219u-l confund\u0103 pe Platon cu Liiceanu. Sergiu-Florian de nu-l scot pe Puric sofist, dar legionar, ca pe Drago\u0219 P\u00e2slaru. Robespierre \u2013 the thirty voices \u2013 M.R.:<\/p>\n

\u201eCet\u0103\u021beni, vre\u021bi o revolu\u021bie f\u0103r\u0103 revolu\u021bie?\u201d (poate 200 ani dup\u0103) \u2013 virtuoasa teroare \u2013 timp a horifia to\u021bi conspiratorii \u2013 ultimele vorbe: \u201eMerci, Monsieur\u201d celui ce i-a dat o batist\u0103 s\u0103-\u0219i \u0219tearg\u0103 s\u00e2ngele \u2013 28 iulie 1794, ghilotinat \u2013 avere 100 L \u2013 terror and virtue \u2013 robes \/ pierre \u2013 Robert Speirs (Irish).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 30-12-15\u00a0 Crezusem c\u0103 e gata jurnalul. \u00cenc\u0103 ni\u0219te caiete de conferin\u021be-India (cele din diaspora indian\u0103) \u2013 altfel, pe-astea le-am inclus prin c\u0103r\u021bi, nu sunt l\u0103sate la vatr\u0103 din pornire, ca jurnalul de clas\u0103. Primul film arom\u00e2nesc, de-am sunat-o pe Lenu\u0219 s\u0103-l vad\u0103, c\u0103 \u00een\u021belegeam \u0219i noi. Djuvara, \u00eenso\u021bit de Chiliman, Ple\u0219u, Liiceanu, lu\u0103 discret dr-hon-ca, la univ-Buc.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 31-12-15\u00a0 Cum a\u0219 vrea, totu\u0219i, s\u0103 finesc jurnalul, pe ciupite, cum necum. Abia noiembrie-decembrie 1999, o lun\u0103 \u00een India (atunci a murit nea Romic\u0103?) Unde caietele din 2007 \u2013 Eliade \u2013 Rajsamand? Dar Port Louis, Port of Spain, New York, Durban, Houston, Birminghan, tot al\u021bi ani? Pe anul \u0103sta, de sub 24 de ore, om mai tr\u0103i. Voi lua c\u00e2te ceva din groasele caiete de transport.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 4-11-16\u00a0 \u00cenapoi la Eminescu, via Arhiepiscopia R\u00e2mnicului. Atotom. Frumuse\u021be divin\u0103. \u201eSufletul nostru ubiguu\u201d. Hyperion-Androgin-Ardhanarisvara. Mistica r\u0103ului baudelairean ca iubire. Arsenio din Dante-Montale.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 12-1-16\u00a0 \u00cenceput traducerea din Mukherjee. Hiperbola na\u021biunii. Ideologie practic\u0103. A reurcat \u00een sanscrit\u0103 (un timp interzis\u0103, ruse\u0219te, \u00een Bengal). Spirit de viziune de nerupt.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 17-1-16\u00a0 D. St\u0103niloae \u2013 nu ecumenismului masonic \u2013 sfin\u021benie \u2013 iubire \u2013 icoan\u0103 \u2013 rug\u0103ciune \u2013 taina \u2013 m\u0103rturisirea \u2013 compasiunea \u2013 iertare \u2013 egosism \u2013 dogmatica \u2013 isihasm \u2013 Filocalia (12 vol \u2013 45 de ani). Olivier Clement \u2013 teologia dogmatic\u0103 ortodox\u0103 (apostolic\u0103 \u0219i profetic\u0103) \u2013 teologie a iubirii \u0219i comuniune personal\u0103, trinitar\u0103 \u2013 \u00eenvierea \u2013 persoana \u2013 St\u0103niloae comparat cu Sf. Ioan Evanghelistul \u2013 cre\u0219tinism-na\u021bionalism \u2013 sentimentul tainei. De D.S. – Ortodoxie \u0219i rom\u00e2nism (1939) \u2013 Pozi\u021bia d-lui Lucian Blaga fa\u021b\u0103 de cre\u0219tinism \u0219i Ortodoxie (1942) \u2013 Via\u021ba \u0219i \u00eenv\u0103\u021b\u0103tura Sf. Grigore Palamas (1938) \u2013 Iisus Hristos sau Restaurarea Omului (1943) \u2013 Teologia Dogmatic\u0103 \u0219i Simbolic\u0103 (1958) \u2013 Reflec\u021bii despre spiritualitatea poporului rom\u00e2n (1992) \u2013 Filocalia. \u201ePoetului Gh. Anca \/ aleas\u0103 pre\u021buire \/ D. St\u0103niloae.\u201d<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 19-1-16\u00a0 Scrisoarea de la Talwar (cabinetul lui Lokesh Chandra) m\u0103 ambaleaz\u0103 la tradu. I-am zis, latest in May \u2013 de nu cumva chiar tip\u0103rit\u0103 p\u00e2n\u0103 atunci.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Trimisesem, dac\u0103 nu la o sut\u0103, g\u00e2ndurile lui Pranab \u0219i \u00eencepusem traducerea primului discurs de inaugurare, ca pre\u0219edinte al Indiei. Discursurile pranabiene s-au adresat elitei \u2013 publicate, s\u0103 fie citite de to\u021bi alfabetiza\u021bii, iar analfabe\u021bii s\u0103 le aud\u0103 citite, ca la \u0219coal\u0103 ori templu (al mamei Kali).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 17-1-16\u00a0 Cu taxi Meridian, \u00eentors Cristaxi de la Crowne Plaza. Ballroom plin. Amba Riva \u2013 s\u0103 ne vedm m\u00e2ine la 10 a.m. \u0219i discut\u0103m publicarea c\u0103r\u021bii lui Pranab \u0219i conferin\u021ba ei la colocviul meu din 23 februarie. Plata a pl\u00e2ns la Imnul Indiei. C\u00e2nd a venit amba Americii, Hans, m-a trimis s\u0103 vorbesc cu el \u2013 Matei C\u0103linescu, aa, Taubman,a, American Corner, thanks, am schimbat c\u0103r\u021bi de vizit\u0103. Am mai vorbit cu dir. Neagu, din Externe, ambasadorul Venezuelei \u0219i un Uzunov rom\u00e2n.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 29-1-16\u00a0 Riva vine pe 23 februarie la Calderon \u0219i vorbe\u0219te de India \u00een general, modern\u0103. A\u0219teapt\u0103 \u00een scris proiectul c\u0103r\u021bii traduse de mine din Rashtrapati. Cump\u0103r\u0103 ea \u0219i distribuie, pe lansate, cartea. \u00cei ar\u0103tasem c\u0103r\u021bi afine. Partha Ray \u00ee\u0219i lua noti\u021be.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Povestiri cu Pranab, Rajasekar, Lokesh, Esha. T\u00e2rgovi\u0219te e un Lucknow (de unde e ea), zisesem \u00eentr-o doar\u0103. C\u0103 s\u0103 intervin pentru acceptarea profesorului de sanscrit\u0103 la Cluj (i-am scris lui Marga). Se rezolvase lectoratul de rom\u00e2n\u0103 (\u0219i pe scrisoarea mea lui Pranab? I-am rezumat-o \u0219i Rivei). I-am pomenit mai to\u021bi ambasadorii lor la noi. Lui Stan i-am scris s\u0103 detalieze oferta de publicare.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 9-2-16\u00a0 Ambedkar \u00een loj\u0103? Riva dete titlu: India: Making a Modern Country. Surender laud\u0103 noul ambasador. I-am trimis \u0219i lui Talwar half ready translation.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 23-2-16\u00a0 Cel pu\u021bin o dat\u0103 pe lun\u0103 am nevoie de mine \u2013 fiecare ultim\u0103 zi de mar\u021bi \u2013 \u0219i azi sunt\u00a0 r\u0103gu\u0219it \u0219i n\u0103du\u0219it \u0219i tu\u0219it \u2013 cum te duci \u00een halul \u0103sta? zice Nana \u2013 traduc pe ambasadoarea Riva, curg\u00e2ndu-mi nasul<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1-4-16\u00a0 Jurnal de traducere \u2013 Dr\u0103ghicescu, Mukherjee \u2013 jurnalul teatrului limbii rom\u00e2ne \u00een India – pe ce intrig\u0103, pe ce deznod\u0103m\u00e2nt? Imagina\u021bia, \u201enebuna casei\u201d (Malebranche citat de La Bruyere)<\/p>\n

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George Anca P\u00c2N’\u00a0 LA\u00a0 DUMNEZEU \u00a0 Cuprins: Geniul Draghicesco Sf\u00e2nta Maria Du Role Ancient Professeur \u00a0 \u00a0 Geniul Draghicesco \u00a0 [&hellip<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-25972","post","type-post","status-publish","format-standard","hentry","category-articole"],"_links":{"self":[{"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts\/25972","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/comments?post=25972"}],"version-history":[{"count":2,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts\/25972\/revisions"}],"predecessor-version":[{"id":25975,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts\/25972\/revisions\/25975"}],"wp:attachment":[{"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/media?parent=25972"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/categories?post=25972"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/tags?post=25972"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}