{"id":36966,"date":"2018-03-23T18:00:14","date_gmt":"2018-03-23T18:00:14","guid":{"rendered":"http:\/\/www.marianagurza.ro\/blog\/?p=36966"},"modified":"2018-03-23T18:03:57","modified_gmt":"2018-03-23T18:03:57","slug":"radu-george-serafim-locul-si-vremea-lui-mircea-vulcanescu","status":"publish","type":"post","link":"https:\/\/www.marianagurza.ro\/blog\/2018\/03\/23\/radu-george-serafim-locul-si-vremea-lui-mircea-vulcanescu\/","title":{"rendered":"Radu-George SERAFIM: Locul \u0219i vremea lui Mircea Vulc\u0103nescu"},"content":{"rendered":"

\"\"<\/a>,,A fi lucid \u00eenseamn\u0103 a-\u0163i da seama perfect de limitele \u015fi neputin\u0163ele tale. <\/em><\/strong><\/p>\n

Luciditatea e o categorie dizolbant\u0103. <\/em><\/strong><\/p>\n

\u00cens\u0103 la Dumnezeu n-ai acces prin luciditate, c\u0103 Dumnezeu trebuie primit, nu \u00een\u0163eles.\u201d <\/em><\/strong><\/em><\/strong><\/em><\/strong><\/p>\n

Petre \u0162u\u0163ea<\/em><\/strong>
\n<\/em><\/strong><\/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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em><\/strong>
\n<\/em><\/strong><\/div>\n
\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0Amintind locul \u015fi vremea, a\u015fadar dou\u0103 dintre dimensiunile esen\u0163iale ale g\u00e2ndirii filosofice, s\u0103 facem \u00eens\u0103 \u015fi cuvenita men\u0163iune a esen\u0163ei trinitare, caracteriz\u00e2ndu-l pe Mircea Vulc\u0103nescu.<\/div>\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 \u201e…\u00een r\u0103scrucea cenu\u015fie,<\/div>\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\u00a0Unii spun c\u0103 mor\u0163ii-nvie<\/div>\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 \u015ei fac noaptea c\u0103rd\u0103\u015fie<\/div>\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 Cu drume\u0163ii ce-nt\u00e2rzie,<\/div>\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\u00a0De-o veni, ce o s\u0103 fie,<\/div>\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 Ur\u00e2tu n-o s\u0103 ne-mbie<\/div>\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 Trei…\u201d112<\/div>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 O veni s\u0103 fie \u015fi r\u0103scrucea ce pare a indica unul din v\u00e2rfurile unui triunghi, a unui \u201etrei\u201d. Ce va fi oare acea r\u0103scruce, acel v\u00e2rf de triunghi? Adev\u0103rul? Sau o \u201e\u00eembiere\u201d am\u0103gitoare desigur a \u201eur\u00e2tului\u201d?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Destin delimitat de tragismul unei nedrept\u0103\u0163i la dimensiuni na\u0163ionale, asumate \u015fi personal (cu o exemplar\u0103 noble\u0163e de sorginte cre\u015ftin\u0103), Mircea Vulc\u0103nescu a devenit un simbol moral indiscutabil, mult mai cunoscut dec\u00e2t g\u00e2nditorul, pe care unii \u00eel consider\u0103, al\u0103turi de \u201ereprezentan\u0163ii de frunte\u201d ai \u201etinerei genera\u0163ii\u201d interbelice: Constantin Noica, Mircea Eliade, Dan Botta, Paul Sterian\u201d113, o personalitate format\u0103 \u201ela \u015fcoala lui Dimitrie Gusti \u015fi la cea a lui Nae Ionescu\u201d114.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ne permitem de la \u00eenceput apreciereea c\u0103 o astfel de \u00eencadrare porne\u015fte de la aspectul exterior al g\u00e2ndirii filosofului. \u00cen fapt, sedimentele unui sistem pe care doar vr\u0103jm\u0103\u015fiile \u015fi vicisitudinile epocii \u00een care a tr\u0103it Mircea Vulc\u0103nescu nu l-au l\u0103sat s\u0103 se edifice.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Conferin\u0163e, articole adunate \u00een c\u00e2te o bro\u015fur\u0103 sub presiunea grabei editorului, fi\u015fe sau schi\u0163e pentru o oper\u0103 ce n-a fost s\u0103 fie: toate acestea,desigur,seam\u0103n\u0103 cu… ceea ce ne-a r\u0103mas de la Nae Ionescu, ba chiar \u015fi de la Nichifor Crainic sau Constantin R\u0103dulescu-Motru, \u00eens\u0103 la o examinare mai atent\u0103 se dovedesc a fi net diferite… altfel.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 C\u0103 este a\u015fa, ne-o dovedesc cu prisosin\u0163\u0103 textele sale, a\u015fa cum apar ele, \u00een cele trei volume ap\u0103rute sub \u00eengrijirea lui Marin Diaconu \u015fi a lui Zaharia Balica115, \u00eensem\u0103nate fi\u015felor preg\u0103titoare ale unei conferin\u0163e, curs sau articol, uneori acestea din urm\u0103 mult mai… substan\u0163iale \u00een ceea ce prive\u015fte g\u00e2ndirea filosofului, afirmat ca personalitate reprezentativ\u0103 \u00eentr-un mod aparte, \u00eenc\u0103 de la v\u00e2rste fragede116. Poate c\u0103 \u00een acest context ar trebui s\u0103 ne oprim asupra tezei sale de licen\u0163\u0103, \u201eIndivid \u015fi societate \u00een sociologia contemporan\u0103\u201d, tez\u0103 care justific\u0103 apropierea ulterioar\u0103 a filosofului de Gusti, cum se va vedea, \u015fi de cercul lui Jacques Maritain, despre care acela\u015fi autor al prefa\u0163ei volumelor amintite scrie c\u0103 \u201e\u00eel va influen\u0163a \u00een unele din scrierile sale\u201d117.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cu tot respectul cuvenit, ne permitem afirma\u0163ia c\u0103 amprenta personalismului este cu mult mai ampl\u0103 dec\u00e2t las\u0103 M.Diaconu a se \u00een\u0163elege prin afirma\u0163ia respectiv\u0103. Mai mult, ar fi interesant de f\u0103cut o paralel\u0103 \u00eentre cei doi g\u00e2nditori, c\u0103rora le g\u0103sim multe preocup\u0103ri comune, chiar dac\u0103 ele au solu\u0163ii diferite, \u015fi m-a\u015f referi aici la perioada american\u0103 a lui Maritain, dar \u015fi la cea \u00een care Vulc\u0103nescu a activat \u00een diverse func\u0163ii administrative. Reg\u0103sim \u015fi la unul, \u015fi la celel\u0103lalt, probleme cu care s-a confruntat \u00eentreaga societate \u00een perioada premerg\u0103toare celui de-al doilea r\u0103zboi mondial \u015fi chiar \u00een timpul acestuia, dar \u015fi aceea\u015fi raportare la credin\u0163\u0103, tr\u0103it\u0103, asimilat\u0103 ca mod de a fi, ca solu\u0163ie pentru \u00een\u0163elegerea \u00eentregii game de elemente ale existen\u0163ei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Consider\u0103m just\u0103 periodizarea pe care M.Diaconu o face \u00een leg\u0103tur\u0103 cu activitatea lui Vulc\u0103nescu, \u00eencep\u00e2nd cu \u201enoile \u00eemprejur\u0103ri ale anilor \u201920, c\u00e2nd idealul na\u0163ional fusesese realizat \u015fi reformele social-economice considerate \u00eencheiate, iar pentru intelectualii rom\u00e2ni trecea pe prim-plan \u201eidealul cultural\u201d, diverse grup\u0103ri institu\u0163ionalizate (\u201eIdeea european\u0103\u201d, Societatea Rom\u00e2n\u0103 de Filosofie, Institutul Social Rom\u00e2n, Societatea de estetic\u0103 \u015f.a) contribuie la o mai intens\u0103 culturalizare a publicului rom\u00e2nesc, al c\u0103rui num\u0103r cre\u015fte considerabil \u015fi care el \u00eensu\u015fi s-a dovedit mai receptiv la diversele manifest\u0103ri. Se cuvine totodat\u0103 a eviden\u0163ia efervescen\u0163a vie\u0163ii spirituale, cu cele mai diverse \u015fi diferite orient\u0103ri culturale, ideologice, aflate \u00een dialog \u015fi \u00een tensiune, o \u00eenteag\u0103 dialectic\u0103, chiar, cu treceri de la o pozi\u0163ie la alta, cum putem azi descifra \u015fi o anume confuzie \u00een ideile unor g\u00e2nditori, dar, oricum, nu erau posibile indiferen\u0163a, deta\u015farea sau ignorarea\u201d118, \u00eens\u0103, dincolo de argumente (s\u0103 le spunem nu cantitative), ne e greu s\u0103 urm\u0103m o asemenea formul\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Subscriem \u00eens\u0103 la opinia lui Vasile Veti\u015fanu, care afirm\u0103: \u201eG\u00e2ndirea lui Mircea Vulc\u0103nescu n-a evoluat uniform \u015fi nici n-a fost supus\u0103 unui singur mod de \u00een\u0163elegere, ci a intrat \u00een sinuoase contradic\u0163ii, care izvorau dintr-un puternic sentiment al c\u0103ut\u0103rii, nefiind lipsit\u0103, la cap\u0103tul tuturor eforturilor sale, de incertitudini \u015fi de concluzii tranzitorii, de la un domeniu la altul\u201d119.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u015ei fiindc\u0103 am pornit pe aceast\u0103 pant\u0103 a citatelor, iat\u0103 ce spunea Constantin Noica despre Mircea Vulc\u0103nescu: \u201e…am fost surprins s\u0103 v\u0103d c\u0103 nu \u015fov\u0103ie s\u0103 stea \u00eendelung de vorb\u0103 cu noi, at\u00e2t de tineri \u015fi necop\u0163i cum eram. Era ca \u015fi cum ar fi avut nevoie de solicitarea noastr\u0103. \u00cen realitate, nu reprezentam o solicitare pentru el, ci eram un pretext. Avea nevoie de al\u0163ii. Am sim\u0163it-o ca o sl\u0103biciune a sa \u015fi poate c\u0103 a\u015fa era. Trebuia s\u0103 scoat\u0103 la lumin\u0103, din z\u0103c\u0103mintele fiin\u0163ei sale, tot ce era \u00eengropat acolo. Nu \u015ftia nici el care-i g\u00e2ndul de dind\u0103r\u0103tul lui, cu at\u00e2tea lucruri \u00eenv\u0103\u0163ate, altele, doar presim\u0163ite, altele, n\u0103scocite pe loc. Avea ceva din ceea ce spunea Giucciardini despre Savonarola: c\u00e2nd vorbea filosofie, p\u0103rea c\u0103 se na\u015fte din el. Despre aproape orice vorbea Mircea Vulc\u0103nescu, \u00ee\u0163i d\u0103dea sentimentul c\u0103 se na\u015fte din el.\u201d120<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Aprecierea este cu at\u00e2t mai semnificativ\u0103, cu c\u00e2t, \u00een perioada respectiv\u0103, func\u0163iona ca o… lege organic\u0103 aproape conflictul dintre genera\u0163ii, merg\u00e2nd p\u00e2n\u0103 la fenomene similare iconoclasmului121, \u015fi aceasta \u201epentru c\u0103 nici oamenii mari, nici cei mici nu aveau consisten\u0163\u0103, cum n-aveau situa\u0163iile din jurul s\u0103u, le-o d\u0103dea el oric\u0103ruia\u201d122.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Portretul pe care i-l face lui Vulc\u0103nescu Constantin Noica se dovede\u015fte a fi unul obiectiv \u015fi chiar este, \u00eentr-o mare m\u0103sur\u0103, ca atare. Noica nu face economie de epitete \u015fi nici de paradoxuri. \u201eTitanism blajin\u201d123, \u201eun fel de dans al spiritului\u201d124, \u201espirit scolastic bun\u201d… \u201e\u00een omul acesta al marii dezordini\u201d125, explicate prin faptul c\u0103\u00a0 \u201enu st\u0103tea sub blestemul unei idei creatoare, sub \u00eengustimea ei\u201d126.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Iat\u0103, succint, datele unui portret pe care filosoful de la P\u0103ltini\u015f avea s\u0103-l verniseze, nu s\u0103-l retu\u015feze ulterior trecerii la cele ve\u015fnice a lui Vulc\u0103nescu, d\u00e2ndu-i de fapt str\u0103lucirea, nu aparent\u0103, ci interioar\u0103: \u201eAm c\u0103utat \u00eendelung, dup\u0103 ani, \u00een l\u0103zile r\u0103mase la ai s\u0103i, pline cum erau de lucr\u0103ri schi\u0163ate, note, proiecte, traduceri, toate bine clasate. Speram noi prea mult de la el? Nimic din ce a r\u0103mas nu-i d\u0103 m\u0103sura. Chiar dac\u0103 genialitatea lui nu era activ\u0103, ci reactiv\u0103, cum o sim\u0163isem de la \u00eenceput, ar fi trebuit s\u0103 fie \u201ealtceva\u201d acolo, \u00een l\u0103zi. Dar mi se pare, acum, c\u0103 nu creativitatea i-a lipsit, de orice fel ar fi fost ea, ci voin\u0163a de crea\u0163ie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 N-a fost \u201e\u00een ordine\u201d.Nimeni nu este \u201e\u00een ordine\u201d, dar c\u00e2\u0163iva uit\u0103 de aceasta \u2013 \u015fi creeaz\u0103. El n-a uitat. N-a fost \u00een ordine, ca acei P\u0103rin\u0163i ai Bisericii, sub magia c\u0103rora \u00eel \u00eent\u00e2lnisem prima dat\u0103, singurii g\u00e2nditori liberi, s\u0103 spun\u0103 orice \u015fi s\u0103 vorbeasc\u0103 despre scandalul lumii. Vedea cu ei dezordinea inimii, a g\u00e2ndului \u015fi poate, \u00een unele ceasuri, a firii \u00eense\u015fi, \u00een numele unei ordini de nedescris \u015fi de nerostit. \u00cen acest sens, a fost teolog, dincolo de tot ce a putut face \u00een via\u0163\u0103; dar cuv\u00e2nt\u0103rile teologului s-au \u00eengropat \u00een inima sa.\u201d127<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u015ei totu\u015fi… totu\u015fi, Mircea Vulc\u0103nescu reprezint\u0103 un perimetru de lansare pentru o construc\u0163ie cu mult mai vast\u0103 dec\u00e2t cea care se \u00eentrevedea a se na\u015fte din verbul sclipitor al lui Nae Ionescu, spre pild\u0103, \u015fi aceasta pentru c\u0103 el a avut curajul de a inversa sensul unor termeni, specific unei g\u00e2ndiri vechi de c\u00e2nd lumea, pentru a-i pune nu sub semnul unei perfec\u0163iuni, al unui absolut, oricare ar fi fost ele, ci ai imperfec\u0163iunii, ai unui alt tip de \u201edatum-omul rom\u00e2nesc\u201d, cu \u201eispitele\u201d sale.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00centr-una din fi\u015fele sale, filosoful conturase o structur\u0103 ce p\u0103rea a fi cheia de interpretare a g\u00e2ndirii sale \u2013 oglindirea128. Vom \u00eencerca o sintez\u0103 a c\u0103ilor pe care le preconiza Mircea Vulc\u0103nescu, focaliz\u00e2ndu-le asupra ideilor de timp \u015fi spa\u0163iu, l\u0103murite prin prisma \u201eomului rom\u00e2nesc\u201d drept vreme \u015fi loc.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Evident, diferen\u0163a se impune interpret\u0103rii semanticii termenilor. De-a lungul veacurilor, spa\u0163iul \u015fi timpul au fost asimilate infinitului. G\u00e2ndirea, filosofia antic\u0103, apoi cea european\u0103 percep termenii ca atare, \u00eens\u0103 cu o\u00a0 nuan\u0163\u0103 ce nu poate sc\u0103pa cercet\u0103torului avizat. Spa\u0163iul era considerat infinit \u015fi totodat\u0103 imprecis, \u00een imensitatea sa, iar timpul, la fel de infinit p\u0103rea oricum, mult mai concret, m\u0103surabil, precis.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 La Mircea Vulc\u0103nescu termenii \u00ee\u015fi schimb\u0103… nuan\u0163ele. Locul devine mai precis \u00een indeterminarea sa, iar vremea devine \u015fi eternitate, \u015fi prezent \u00een mi\u015fcare, \u015fi ve\u015fnicie ce se sustrage oric\u0103rei rela\u0163ii de primordialitate sau de posteritate.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S\u0103 revenim \u00eens\u0103 la teoria oglindirii, a\u015fa cum o formula Mircea Vulc\u0103nescu \u00een leg\u0103tur\u0103 cu opera poetic\u0103 barbian\u0103, dar \u015fi cu un articol al lui Al. Dragomir. Subiect de medita\u0163ie, nad\u0103, dar \u015fi monad\u0103 misterioas\u0103, oglinda este oare acel \u201ece\u201d \u00een care lumea se poate dedubla sau \u00een care se poate descrie? Desigur, omul \u00ee\u015fi dubleaz\u0103 \u00een reflec\u0163ie \u00eent\u00e2mpl\u0103rile, chiar se dubleaz\u0103 pe sine, dar la fel de bine, se poate accepta c\u0103 se adaug\u0103 sie\u015fi \u015fi astfel oglindirea permite o gam\u0103 de interpret\u0103ri din cele mai varii, pornind de la adev\u0103rurile pe care le cunoa\u015ftem deja, \u015fi anume c\u0103 \u00een reflec\u0163ie avem obiecte f\u0103r\u0103 substan\u0163\u0103, care, de\u015fi asemenea ca form\u0103 \u015fi culoare, nu au \u00eens\u0103 miros sau gust.<\/p>\n

Tot astfel se ajunge la o pierdere a avantajului st\u00e2nga-dreapta, dar \u015fi a libert\u0103\u0163ii lucrurilor \u00een oglind\u0103, care, evident, sunt lipsite de putere.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Avem de-a face cu asem\u0103narea ca virtualitate sau cu virtualitatea ca asem\u0103nare? Depinde de locul asupra c\u0103ruia focaliz\u0103m ra\u0163ional. Exist\u0103 un loc f\u0103r\u0103 de loc, dincolo de oglind\u0103, dup\u0103 cum avem \u015fi vederea piezi\u015f\u0103, intrarea \u00een oglind\u0103, dar \u015fi dubla oglindire, ba chiar jocul oglinzilor \u2013 iluzia sau chiar calea f\u0103r\u0103 de sf\u00e2r\u015fit. Derivatele acestui proces sunt legate \u015fi de ideea oglinzilor curbate (sau str\u00e2mbe), de cazul particular al lentilelor, care ne indic\u0103 \u015fi forma esen\u0163ial\u0103 \u015fi variantele sale, \u00een func\u0163ie de o exigen\u0163\u0103 metodic\u0103 real\u0103, dar \u015fi de iluzia, de reflexul existen\u0163ei. Uitarea \u00een oglind\u0103, aprecia Vulc\u0103nescu, implic\u0103 \u015fi o anume surprindere odat\u0103 cu aflarea, cu identificarea asem\u0103n\u0103rii, \u015fi o \u00eendoial\u0103, dar \u015fi o pierdere de sine, uitarea de sine. Reflexia asupra reflec\u0163iilor permite \u00eentoarcerea asupra sinelui, c\u0103utarea sinelui, dar \u015fi obsesia acestuia, atrac\u0163ia oglindirii permi\u0163\u00e2nd \u015fi neaflarea, dar \u015fi decep\u0163ia metafizic\u0103 pe care Mircea Vulc\u0103nescu o aseam\u0103n\u0103 rug\u0103ciunii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 De la Platon la Augustin, oglindirea \u00ee\u015fi relev\u0103 valen\u0163ele subiective, a\u015fa cum, de la Aristotel la Toma d\u2019Aquino, fenomenul \u00ee\u015fi dob\u00e2nde\u015fte caracterul obiectiv. Con\u015ftiin\u0163a-facere sau con\u015ftiin\u0163a-oglindit\u0103? Oglinda devine un prototip al con\u015ftiin\u0163ei prin dislocarea unit\u0103\u0163ii existen\u0163iale, a eului, \u00een jocul oglinzilor. Se poate pierde identitatea sau se poate \u00eemprumuta? La aceste \u00eentreb\u0103ri par a r\u0103spunde consecin\u0163ele culturale: orizonturile mitologice, ba chiar religia, \u00een care, spre exemplu, \u201efa\u0163\u0103 c\u0103tre fa\u0163\u0103\u201d apare ca o alternativ\u0103 la vederea lumii… \u201eca prin oglind\u0103\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Corolarul acestui mod de g\u00e2ndire sistematic\u0103 ar putea fi formulat \u015fi sub un alt unghi, cel al vecin\u0103t\u0103\u0163ilor, acestea fiind \u015fi m\u0103sur\u0103 a lucrurilor, dar \u015fi oglind\u0103 ale acestuia. Niciun lucru nu este ceea ce pare, ci, de fiecare dat\u0103, a\u015fa cum apare din vecin\u0103t\u0103\u0163ile (din oglindirile) sale.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pentru a vedea cum se v\u0103d \u201elocul \u015fi vremea\u201d \u00eentr-un asemenea sistem, s\u0103 definim mai exact… oglinda \u201eomului rom\u00e2nesc\u201d, a\u015fa cum o contureaz\u0103 \u00eentr-o veritabil\u0103 schem\u0103 fenomenologic\u0103 Vulc\u0103nescu, care-i consider\u0103 pe \u201erom\u00e2nii reprezentativi: sintetici\u201d129. Condens\u00e2nd cele c\u00e2teva pagini de note pe aceast\u0103 tem\u0103, iat\u0103 c\u00e2teva dimensiuni esen\u0163iale:<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201e – \u00a0Expunerea (logic\u0103) francez\u0103;<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 –\u00a0 metafizic\u0103 german\u0103, religiozitate slav\u0103…<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 –\u00a0 politic\u0103 bizantin\u0103;<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 –\u00a0 via\u0163\u0103 monden\u0103-balcanic\u0103;<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 –\u00a0 g\u00e2ndire german\u0103-autohton\u0103;<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 –\u00a0 sim\u0163ire slav\u0103-\u0163ig\u0103neasc\u0103;<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 –\u00a0 exprimare francez\u0103-iudaic\u0103;<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 –\u00a0 ac\u0163iune balcano-bizantin\u0103, dar cu criteriu:roman;<\/p>\n

\u00a0\u00a0\u00a0\u00a0 1. Sim\u0163ire slavo-\u0163ig\u0103neasc\u0103 (ad\u00e2nc\u0103, duioas\u0103);<\/p>\n

\u00a0\u00a0\u00a0\u00a0 2. Cugetare traco-german\u0103 (greoi, substan\u0163ial);<\/p>\n

\u00a0\u00a0\u00a0\u00a0 3. Expunere franco-iudaic\u0103 (rela\u0163ional);<\/p>\n

\u00a0\u00a0\u00a0\u00a0 4. F\u0103ptuire balcano-bizantin\u0103 (individualism), dar cu criteriu roman (care se d\u0103 drept grij\u0103 de<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 colectivitate);<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ne place sau nu ne place. Acestea sunt elementele reale pe care le purt\u0103m \u00een noi\u201d130.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen func\u0163ie de aceste elemente, dar \u015fi de deform\u0103rile oglinzii, de \u201eispitele\u201d pe care, la fel de minu\u0163ios, filosoful le trece \u00een revist\u0103, ne apare \u201espa\u0163iul f\u0103r\u0103 sf\u00e2r\u015fit, spa\u0163iul ordonat \u00een care z\u0103rile se \u00eenfr\u0103\u0163esc \u015fi se \u0163in unele pe altele de m\u00e2ini, ca \u015fi stelele cerului. Timpul ei (al chem\u0103rii, al vedeniei N.A.) este ve\u015fnicia\u201d131. \u015ei astfel, insul, mai exact chipul \u015fi soarta sa, devin \u00een acela\u015fi timp, \u015fi obicei, \u015fi reflec\u0163ie, \u00eentr-o ordine determinat\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eCe \u0163i-e scris \u00een frunte \u0163i-e pus\u201d, afirm\u0103 Vulc\u0103nescu132, \u201enu \u00eenseamn\u0103 altceva dec\u00e2t c\u0103 fiin\u0163a particular\u0103 nu se poate sustrage semnifica\u0163iei \u015fi rostului s\u0103u fa\u0163\u0103 de \u00eentreg\u201d, \u00eentruc\u00e2t tocmai acestea i-ar constitui \u201echipul: insul propriu\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Profunzimile unei astfel de op\u0163iuni, pe care Vulc\u0103nescu le nume\u015fte \u201eprezupozi\u0163ii\u201d, rom\u00e2nind intui\u0163ionismul apusean, ne indic\u0103 rostul \u015fi soarta ca determinante arhetipale ale \u201einsului ca ins\u201d. \u201eDac\u0103 lucrul ar sta astfel – continu\u0103 filosoful – s-ar putea ca spa\u0163iul \u015fi timpul s\u0103 reapar\u0103 \u015fi-n cazul fiin\u0163ei particulare rom\u00e2ne\u015fti, ca factori de \u201eindividualitate\u201d; dar cu deosebire c\u0103 individuarea n-ar veni de la \u00eent\u00e2lnirea insului cu un anumit timp \u015fi cu un anumit spa\u0163iu, ci de la integrarea lui \u00een raport cu \u00eentreaga lume \u015fi vreme (s.n.)\u201d<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen schi\u0163a fenomenologic\u0103 dedicat\u0103 lui Emil Cioran, schi\u0163\u0103 ce precede studiul \u201eDimensiunea rom\u00e2neasc\u0103 a existen\u0163ei\u201d, Mircea Vulc\u0103nescu simte, este adev\u0103rat, nevoia unor obiec\u0163iuni prealabile legate \u015fi de sensul dimensional al existen\u0163ei, de caracterizarea ei na\u0163ional\u0103, dar \u015fi de interesul cercet\u0103rii, de presupusa ei sterilitate, ca \u015fi de primejdiile ei133. Red\u0103m \u00een continuare schi\u0163a ca atare:<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 II. FIIN\u0162A FIIN\u0162EI<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1. Fiin\u0163a ca \u00eentreg: firea lume \u015fi ca vreme.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2. Fiin\u0163a singuratic\u0103:\u00cent\u00eemplare, insul, Dumnezeu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0III.FIREA FIIN\u0162EI<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1. Fiin\u0163a ca \u00eensu\u015fire:faptul \u015fi felul de a fi.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2. T\u0103g\u0103duirea fiin\u0163ei:opozi\u0163ie \u015fi limitare.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 IV.URM\u0102RILE<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1. Nu exist\u0103 nefiin\u0163\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2. Nu exist\u0103 imposibilitate absolut\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3. Nu exist\u0103 alternativ\u0103:ce ne \u00eenva\u0163\u0103 modurile verbului?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 4. Nu exist\u0103 imperativ.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 5. Nu exist\u0103 iremediabil.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 6. U\u015furin\u0163a \u00een fa\u0163a vie\u0163ii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 7. Lipsa de team\u0103 \u00een fa\u0163a mor\u0163ii.\u201d<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dac\u0103 ne g\u00e2ndim c\u0103 tot Vulc\u0103nescu afirma: \u201eAdmirator al caracterului dintr-o bucat\u0103, oriunde ar fi: sc\u00e2rbit de compromisuri, cu ochii la stele, rom\u00e2nul \u00een realitate \u201ese acomodeaz\u0103\u201d, caut\u0103 s\u0103 uimeasc\u0103 prin sclipire \u015fi nu se \u0163ine de cuv\u00e2nt, d\u00e2nd astfel… o stranie impresie de \u201esec\u0103tur\u0103 str\u0103lucitoare\u201d,… dar nu \u201ef\u0103r\u0103 de lege\u201d. Iscodirea libert\u0103\u0163ii are o limit\u0103 de bun-sim\u0163, care-i \u00eenchide drumurile perversit\u0103\u0163ii…\u201d134, schema fenomenologic\u0103 de mai sus ne indic\u0103, f\u0103r\u0103 putin\u0163\u0103 de t\u0103gad\u0103, profunda iubire a filosofului pentru neamul c\u0103ruia \u00eei apar\u0163ine. Ca \u015fi continuator sui-generis al determin\u0103rilor \u015fi studiilor semnate de C.R\u0103dulescu-Motru, Dumitru Dr\u0103ghicescu; Vasile P\u00e2rvan, Lucian Blaga, Dan Botta sau Vasile B\u0103ncil\u0103, a\u015fa cum \u00een mod corect \u00eei enumer\u0103 Marin Diaconu135, uit\u00e2nd \u00eens\u0103 pe Iorga sau pe Xenopol, sau ca premerg\u0103tor \u00een opinia aceluia\u015fi al unui \u015etefan B\u00e2rs\u0103nescu, Ovidiu Papadima, Anton Dimitriu sau Athanase Joja, \u00een corela\u0163ie cu opera filosofic\u0103 a lui Constantin Noica, Mircea Vulc\u0103nescu se \u00eenscrie \u00een \u201elinia celor \u00eentreprinse de Ernst Robert Curtius, Max Scheler sau Max Weber136.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nu ne propunem a examina aceast\u0103 direc\u0163ie de cercetare \u00een integralitatea sa, pentru c\u0103 \u2013 \u00een opinia noastr\u0103 \u2013 o asemenea \u00eentreprindere ar fi contraproductiv\u0103, Vulc\u0103nescu put\u00e2nd, evident, s\u0103 apar\u0103 \u015fi din asemenea vecin\u0103t\u0103\u0163i \u00eentr-o lumin\u0103 original\u0103, dar nu aceasta era oglinda \u00een care \u00ee\u015fi c\u0103uta el de fapt identitatea, sinele.<\/p>\n

\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0Se poate, indiscutabil, face o leg\u0103tur\u0103 cu ideea weberian\u0103 de departajare a comunit\u0103\u0163ilor (grupurilor) etnice, prin \u201ecrearea de semnifica\u0163ii legate de anumite elemente ale culturii\u201d137. La Weber, explica\u0163ia etnicit\u0103\u0163ii deriv\u0103 din \u201emonopolizarea puterii sociale \u015fi a stimei sociale\u201d138, a autorit\u0103\u0163ii, a\u015fadar, tot el \u00eens\u0103, afirm\u00e2nd \u00een \u201e1992-Economie \u015fi societate\u201d c\u0103 \u201epeste tot, \u00een primul r\u00e2nd comunitatea politic\u0103 -oric\u00e2t de artificial s-a format \u2013 este cea care treze\u015fte, iar mai t\u00e2rziu men\u0163ine \u00een via\u0163\u0103, credin\u0163a \u00een comunitatea etnic\u0103\u201d. A\u015fadar, conjunc\u0163ia func\u0163ioneaz\u0103 sau consecu\u0163ia? Greu de spus.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 La Mircea Vulc\u0103nescu, aceste determin\u0103ri nu opereaz\u0103 func\u0163ional. Prin reflec\u0163iile din oglinzi, se creeaz\u0103 o simultaneitate atemporal\u0103 \u015fi un criteriu de spa\u0163ialitate pe c\u00e2t de exact determinabil, pe at\u00e2t de indefinit \u00een accep\u0163ia sa virtual\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S\u0103 ne amintim \u00een acest context orizonturile filosofiei noastre, cel pu\u0163in, \u015fi anume g\u00e2ndirea elin\u0103 iscodind \u201eprimele principii\u201d \u015fi aproape neglij\u00e2nd \u201elucrurile ultime\u201d, care, chiar determina, percepea \u00een temeiul acestora din urm\u0103 ciclicitatea celor dint\u00e2i. Acelea\u015fi fenomene ciclice se reg\u0103sesc, desigur, \u015fi \u00een alte p\u0103r\u0163i ale lumii. Filosofia antic\u0103 nipon\u0103, spre pild\u0103, concepe timpul ca pe un spa\u0163iu circular, ca o rota\u0163ie perfect\u0103, imuabil\u0103, desigur, etern\u0103, \u00een contradic\u0163ie cu predic\u0163iile escatologice ale credin\u0163elor budiste sau \u015finteiste.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen \u201eTimeus\u201d, Platon consider\u0103 c\u0103 timpul ar imita doar eternitatea, \u00een concordan\u0163\u0103 cu legit\u0103\u0163i complexe care fac din el un mod inferior sau marginal al firii. \u00cen func\u0163ie de acest timp, se contureaz\u0103 \u015fi fiin\u0163a tradi\u0163ional\u0103 a filosofiei grece\u015fti. Ideea ciclicit\u0103\u0163ii o g\u0103sim \u015fi la stoici, pentru care lumea era totuna (\u015fi sub raport numeric, \u015fi legic), chiar dac\u0103 ea succeda altei lumi, cu care se asem\u0103na…c-a \u00eentr-o oglind\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen accep\u0163iunea vetero-testamentar\u0103 \u00eens\u0103, apare o nuan\u0163\u0103 care scap\u0103 analizelor curente, faptul c\u0103 timpul ar preexista genezei \u015fi ca atare avem de-a face cu dou\u0103 no\u0163iuni temporale: eternitatea, ve\u015fnicia lui Dumnezeu \u015fi timpul m\u0103surabil, ciclic (vezi \u015fi \u201eEccleziastul\u201d) al umanit\u0103\u0163ii. Noul Testament stabile\u015fte o alt\u0103 eternitate, ce postcede escatologicului. Cit\u00e2ndu-l pe Oscar Cullman \u015fi lucrarea sa, \u201eChrist et le Temps\u201d, Gh.F.Anghelescu afirm\u0103: \u201eDiferen\u0163a \u00eentre no\u0163iunea ciclic\u0103 \u015fi no\u0163iunea linear\u0103 a timpului, \u00eentre no\u0163iunea greac\u0103, pe de-o parte, \u015fi concep\u0163ia biblic\u0103 \u015fi dogma cre\u015ftin\u0103, pe de alt\u0103 parte.Timpul se raporteaz\u0103 la un \u201e\u00eenceput\u201d \u015fi la un \u201esf\u00e2r\u015fit\u201d \u015fi cele dou\u0103 capete nu se \u00eent\u00eelnesc\u201d140.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Desigur, teologal, autorul amintit vorbe\u015fte despre prezentul infailibil al M\u00e2ntuitorului \u00een Biseric\u0103, dar uit\u0103, desigur, timpul solitudinii divine de dinainte de genez\u0103 \u015fi cel ve\u015fnic, declarat, de dup\u0103 Judecata de Apoi. Mircea Vulc\u0103nescu nu examineaz\u0103, din p\u0103cate, \u015fi aceast\u0103 stranie sintagm\u0103: \u201etimpul ce va s\u0103 fie dup\u0103 Judecata de Apoi\u201d141.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vom reveni asupra acestei formule nu \u00eenainte de a identifica \u00een g\u00e2ndirea european\u0103 c\u00e2teva temeiuri asupra c\u0103rora, mai mult ca sigur, Vulc\u0103nescu a reflectat \u00eenainte de a se pune \u00een situa\u0163ia abord\u0103rii \u201elocului\u201d \u015fi \u201evremii\u201d prin prisma imaginilor acestora, oglindite \u00een firea \u201eomului rom\u00e2nesc\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen triada Husserl-Scheller-Heidegger, acesta din urm\u0103 pare a consacra cea mai mare aten\u0163ie ideii temporalit\u0103\u0163ii \u00een leg\u0103tur\u0103 cu existen\u0163a conceput\u0103 ca o grij\u0103. Aceasta din urm\u0103 este edificat\u0103 \u00een timp tocmai datorit\u0103 existen\u0163ei noastre… temporale142. \u201eExisten\u0163a nu este \u201e\u00een timp\u201d, \u00eentr-un timp autonom de ea. Acest timp obi\u015fnuit, m\u0103surabil al datelor, al calendarului este numai ontologic, un produs t\u00e2rziu, a c\u0103rui structur\u0103 trebuie s\u0103 fie explicat\u0103 (dezv\u0103luit\u0103) \u00een analiz\u0103 hermeneutic\u0103.Timpul nu este o existen\u0163\u0103 \u00een sine. El se actualizeaz\u0103 numai. \u015ei totu\u015fi, tot el ne va oferi o construc\u0163ie \u00een registre distincte, bazate \u00eens\u0103 pe un \u201etimp originar\u201d, ce \u0163ine \u015fi de suprafa\u0163\u0103, dar \u015fi de profunzimea existen\u0163ial\u0103, prin raportare la lume, dar \u015fi la pierderea acesteia \u00een afar\u0103, astfel c\u0103: \u201erostul analizei… timpului este s\u0103 dezvolte toat\u0103 aceast\u0103 structur\u0103, modurile de fundare ale structurilor temporale ale felurilor de timp una-ntr-alta\u201d143.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 De-aici \u015fi corolarul heideggerian potrivit c\u0103ruia structurile existen\u0163iale sunt esen\u0163ial timp, dar fiecare dintre ele are un timp al s\u0103u. Timpul originar, de care vorbe\u015fte profesorul de la Freiburg, ar putea fi asem\u0103nat \u201eduratei\u201d bergsoniene, f\u0103r\u0103 \u00eens\u0103 s\u0103 se fac\u0103 egal cu ea. Identific\u00e2nd contrariile, Martin Heidegger \u00eel define\u015fte ca \u00eens\u0103\u015fi fiin\u0163a existen\u0163ei \u015fi care intr\u0103 \u00eentr-o rela\u0163ie univoc\u0103, vectorial\u0103 cu timpul lumii, al acelei lumi care d\u0103inuie din infinit \u00een infinit. \u015ei astfel, timpul lumii este posibil ca urmare a existen\u0163ei, a timpului originar. Din acest unghi se contureaz\u0103 \u015fi apropierile substan\u0163iale \u00eentre fenomenologie, \u00een general, \u015fi, \u00een cazul de fa\u0163\u0103, Heidegger \u015fi Mircea Vulc\u0103nescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Am simplifica \u00eens\u0103 nepermis demersul filosofului rom\u00e2n dac\u0103 l-am raporta numai la acest curent de g\u00e2ndire f\u0103r\u0103 a aminti \u015fi influen\u0163a kantian\u0103, mai ales cea decurg\u00e2nd din \u201eCritica ra\u0163iunii pure\u201d, pe care \u00eens\u0103 Vulc\u0103nescu o reia \u00een accep\u0163iunea lui Henri Poineare, supranumit \u015fi \u201eprin\u0163ul savan\u0163ilor din secolul al XIX-lea\u201d \u015fi, am ad\u0103uga, o reia pentru a contrazice ideea c\u0103\u201d via\u0163a este un scurt episod \u00eentre dou\u0103 ve\u015fnicii puse sub semnul mor\u0163ii.\u201d144<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pentru filosoful rom\u00e2n, scientismul, logica matematicianului francez reprezint\u0103 o metod\u0103, o ordine, \u00een care el \u00een\u0163elege s\u0103-\u015fi integreze planurile de reflec\u0163ie sau, ca s\u0103 p\u0103str\u0103m paralele cu procesul oglindirii, s\u0103-\u015fi evalueze unghiurile \u00een care sunt reflectate diferit, desigur, fiin\u0163a fiin\u0163ei \u015fi firea acesteia, definind laolalt\u0103 existen\u0163a, \u00een dimensionabilitatea sa rom\u00e2neasc\u0103. Sau, ca s\u0103 d\u0103m \u015fi o alt\u0103 dimensiune demersului autorului amintit, \u201eomul rom\u00e2nesc\u201d reprezint\u0103 o paradoxal\u0103 stabilitate \u00een mi\u015fcare, o mi\u015fcare de tip bergsonian, \u00een care intui\u0163ia adecvat\u0103, legat\u0103 de natura acesteia, devine \u00eens\u0103\u015fi problema fundamental\u0103 a metafizicii, care se \u00eent\u00e2lne\u015fte cu \u015ftiin\u0163a(inexorabil) \u00een unitatea realului145.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Elementul ce confer\u0103 stabilitate este cre\u015ftinismul, c\u0103ruia Mircea Vulc\u0103nescu se fere\u015fte a-i da o coloratur\u0103 etnic\u0103, alta dec\u00e2t cea care decurge din discu\u0163ia privind \u201elogosul\u201d \u015fi \u201eerosul\u201d \u00een accep\u0163iunea lor metafizic\u0103146: \u201eDou\u0103 tipuri moderne de filosofie ni se \u00eenf\u0103\u0163i\u015feaz\u0103 spre cercetare, am\u00e2ndou\u0103 apusene, dar cu r\u0103d\u0103cinile \u00een cele dou\u0103 tipuri culminante de metafizic\u0103 greac\u0103: aristotelism \u015fi platonism. Tomismul \u015fi Augustinismul\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nu vom relua \u00eentrega demonstra\u0163ie a studiului \u00een cauz\u0103, ci doar una dintre concluzii, potrivit c\u0103reia cre\u015ftinismul devine \u201eo \u00eent\u00e2lnire a sufletului omenesc cu o prezen\u0163\u0103 absolut atotputernic\u0103, pretutindenea de fa\u0163\u0103, \u015ftiutoare \u015fi lucr\u0103toare…\u201d147.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S\u0103 revenim \u00eens\u0103 la Bergson (ca \u015fi la urma\u015fii acestuia), cu care Vulc\u0103nescu s-a aflat \u00een contemporaneitate: Gabriel Marcel, Jacques Maritain. La \u00eenceputul secolului al XX-lea, teoria cuantic\u0103 ne oferea o cale de \u00een\u0163elegere a realului prin renun\u0163area la no\u0163iunea tradi\u0163ional\u0103 de materie concret\u0103, perceptibil\u0103 senzorial. Spa\u0163iul \u015fi timpul devin \u00een acest context- virtualit\u0103\u0163i, iluzii. Exist\u0103 oare o realitate fundamental\u0103? Poate fi ea cunoscut\u0103? Evident (potrivit acestei teorii) c\u0103 ea se\u00a0 refuz\u0103 \u015fi existen\u0163ei \u015fi, ca atare, percep\u0163iei, cunoa\u015fterii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen ceea ce ne prive\u015fte, racordul nostru cu realitatea transcede categoriilor clasice spa\u0163io-temporale, fiind \u00eenlocuite cu entit\u0103\u0163i cuantice mai aproape de spirit dec\u00e2t de materie. \u201eConsecin\u0163ele acestei remanieri, afirm\u0103 Jean Guitton \u00een \u201eDumnezeu \u015fi \u015ftiin\u0163\u0103\u201d148, dep\u0103\u015fesc foarte mult tot ceea ce noi ast\u0103zi suntem \u00een m\u0103sur\u0103 s\u0103 raport\u0103m la experien\u0163a noastr\u0103 sau chiar la intui\u0163ia noastr\u0103. Pu\u0163in c\u00e2te pu\u0163in, \u00eencepem s\u0103 \u00een\u0163elegem c\u0103 realul este acoperit, inaccesibil, c\u0103 mai z\u0103rim abia umbra ce-l \u00eenconjoar\u0103, sub forma, doar pe moment conving\u0103toare, a unui miraj\u201d. Acesta este drumul \u201ede la fizic\u0103 la metafizic\u0103\u201d, a\u015fa cum \u00ee\u015fi intituleaz\u0103 amplul s\u0103u studiu Mihai Apostol149, identific\u00e2nd vibra\u0163iile, rezonan\u0163a, ca explica\u0163ie quasigeneral\u0103 a fenomenelor ce se petrec \u00een univers.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Discu\u0163ia privind ac\u0163iunea particulelelor elementare \u00een vid (de fapt, e vorba de un anume c\u00e2mp dominant, vidul absolut func\u0163ion\u00e2nd dup\u0103 legi aparte) a indus necesitatea existen\u0163ei unui \u201ec\u00e2mp universal uniform, cu vibra\u0163ie ritmic\u0103 \u015fi unificat\u0103, c\u00e2mp de sus\u0163inere \u015fi transmitere a tuturor fenomenelor\u201d150. Se potrive\u015fte oare timpului aceast\u0103 defini\u0163ie? Putem spune c\u0103 da, \u00een m\u0103sura \u00een care autorul identific\u0103 \u015fi bucle temporale, \u201epor\u0163i\u201d151, fenomene de absorb\u0163ie, de condensare, ca \u015fi altele, de dilu\u0163ie, de pierdere temporal\u0103, \u00eens\u0103 discu\u0163ia excede, \u00een opinia noastr\u0103, domeniului, temei ce ne-am propus-o prin aceast\u0103 lucrare \u015fi care, indiscutabil, se raporteaz\u0103 mai pu\u0163in la descoperirile de ultim\u0103 or\u0103 ale microfizicii \u015fi mai mult la acea no\u0163iune de timp universal \u015fi obiectiv, care se scurge independent de observator, la fel pentru toate sistemele, no\u0163iune ce lua na\u015ftere \u00een secolul al XVII-lea, odat\u0103 cu Galilei \u015fi mai ales cu Newton, dar care nici atunci, ca de altfel nici azi, nu reu\u015fe\u015fte s\u0103 rezolve paradoxurile lui Zenon din Eleea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S\u0103 spunem doar c\u0103, \u00een accep\u0163iunea modern\u0103 a microfizicii, ideea de timp nu mai are nicio semnifica\u0163ie152 \u015fi c\u0103 definirea acestuia nu mai deriv\u0103 din mecanica tradi\u015fional\u0103, clasic\u0103, ci din calculul probabilit\u0103\u0163ilor \u015fi a\u015fa cum sus\u0163ine \u015fi D.A.Frank Kamenetki, el este ireversibil153? \u201eCeea ce este important s\u0103 \u00een\u0163elegem, afirm\u0103 acesta, este caracterul probabilist al cauzalit\u0103\u0163ii, neobi\u015fnuit pentru g\u00e2ndirea noastr\u0103 cea de toate zilele, dar care st\u0103 la baza fizicii statistice \u015fi a fizicii cuantice. Este remarcabil c\u0103 \u00een cadrul acestei cauzalit\u0103\u0163i, \u201ecauza\u201d \u015fi \u201econsecin\u0163a\u201d nu pot fi puse, pur \u015fi simplu, una \u00een locul \u201ealteia\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 De ce facem aceste referiri, chiar \u015fi pasagere, la cercet\u0103rile de ultim\u0103 or\u0103 privind fizica \u015fi temporalitatea? \u00centruc\u00e2t Mircea Vulc\u0103nescu nu avea (b\u0103nuim) cuno\u015ftin\u0163\u0103 de ele, aceste teorii nu-i pot fi opozabile. \u015ei totu\u015fi… \u015ei totu\u015fi, abord\u00e2nd ideea oglindirii, Vulc\u0103nescu ajunge la rezultate comparabile (\u00eendr\u0103znesc a spune, chiar similare), formulate \u00eens\u0103 \u00eentr-un limbaj distinct, propriu g\u00e2ndirii filosofului, limbaj pe care avea s\u0103-l duc\u0103 la o des\u0103v\u00e2r\u015fire (desigur, \u00een planuri total diferite) contemporanul \u015fi prietenul s\u0103u, Constantin Noica.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 Locul \u015fi vremea, g\u00e2ndite ca dou\u0103 imense colectoare ale particularit\u0103\u0163ilor firii, au coresponden\u0163e lingvistice, cu u\u015foare varia\u0163ii semantice, pe care oglindirea \u00een dimensiunea rom\u00e2neasc\u0103 le face de o tulbur\u0103toare profunzime, ce transgresase secolele, de vreme ce Mircea Vulc\u0103nescu le identific\u0103 \u00een expresii… cu cariere consolidate \u00een limbajul comun, dar \u015fi cu o alt\u0103 suit\u0103 de reflexe, ce indic\u0103 o intui\u0163ie ce individualizeaz\u0103 spiritualitatea rom\u00e2neasc\u0103 \u00een contextul curentelor de g\u00e2ndire de… altunde154. \u201eDac\u0103 existen\u0163a se petrecea toat\u0103 \u00een spa\u0163iu \u015fi timp, afirm\u0103 filosoful155, … lumea a\u015fa o g\u0103sim fiind\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dar oare cum se g\u0103se\u015fte ea? Ca o \u201earhitectur\u0103 ierarhic\u0103\u201d? Nu ca o \u201edevenire\u201d156 bergsonian\u0103? Poate c\u0103 s-ar accepta o asemenea devenire, \u00eens\u0103 refuz\u00e2ndu-se adjectivarea, determinativul. Din team\u0103 sau dintr-o rigoare academic\u0103, Mircea Vulc\u0103nescu pare a se \u00eendep\u0103rta de traseul pe care-l deschidea propria sa interpretare a \u201elocului\u201d \u015fi \u201evremii\u201d, devenind mai apropiat, mai \u00een\u0163eleg\u0103tor cu accep\u0163iunile clasice ale categoriilor spa\u0163io-temporale \u015fi, ca atare, dorindu-se a fi un vector al unor sinteze culturale, puse \u00eens\u0103 \u00een armonie cu credin\u0163a, cu convingerile sale profund cre\u015ftine. \u201eLumea e alc\u0103tuit\u0103 \u00een primul r\u00e2nd din tot ce este \u00een vreun loc \u015fi din tot ce se petrece oareunde. \u015ei poate… din altceva\u201d157<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 C\u0103 este astfel, ne-o dovedesc \u015fi considera\u0163iile privind \u201epetrecerea\u201d, privit\u0103 ca o scurgere ce \u201eia nume de ceremonie\u201d158. Filosoful vorbe\u015fte \u00een acest context \u015fi despre \u201eEccleziast\u201d, a\u015fadar, despre o anume accep\u0163iune vetero-testamentar\u0103 a vremii, dar \u015fi despre r\u00e2nduial\u0103, despre \u201elucrurile ce se fac \u201ela vremea lor\u201d, a\u015fa cum toate lucrurile se pun \u201ela locul lor\u201d159, privite \u00eens\u0103 \u00een accep\u0163iunea mentalit\u0103\u0163ilor, a ziselor popular-tradi\u0163ionale. \u201eLumea aceasta este r\u00e2nduit\u0103, zice… zicerea invocat\u0103 de Vulc\u0103nescu, dar… numai \u201eoarecum\u201d, pentru c\u0103 r\u00e2nduiala acestei lumi nu este des\u0103v\u00e2r\u015fit\u0103… pentru rom\u00e2n\u201d,\u00a0 p\u00e2n\u0103 la urm\u0103, \u201edreptatea iese totdeauna la suprafa\u0163\u0103, ca untdelemnul\u201d… p\u00e2n\u0103 atunci\u201d… umbl\u0103 \u00een lume cu capul spart\u201d160.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nu putem \u00a0s\u0103 nu facem asemenea discu\u0163ii, analize de text, oric\u00e2t de am\u0103nun\u0163ite ar p\u0103rea ele (poate \u015fi datorit\u0103 abunden\u0163ei textelor citate), pentru c\u0103, \u00een fapt, densitatea ideilor, a c\u0103ilor pe care, \u00een\u015fel\u0103tor, filosoful ni le ofer\u0103, nu fac dec\u00e2t s\u0103 certifice un sens mai profund, acel \u201ealtceva\u201d pe care el \u00eel intuie\u015fte \u015fi caut\u0103 s\u0103-i dea o existen\u0163\u0103 nu verdictual\u0103, ci s\u0103 ne determine a-l descoperi.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen opinia noastr\u0103, acest \u201ealtceva\u201d este vremea, iar referirile la spa\u0163ialitate, la \u201eloc\u201d nu sunt de fapt dec\u00e2t zg\u00e2nd\u0103ririle c\u0103rbunilor din vatr\u0103, pentru a provoca fl\u0103c\u0103rile. \u201eAd\u00e2ncimea, \u00een\u0103l\u0163imea \u015fi poate l\u0103rgimea, par a fi mai deosebite, nu numai pentru c\u0103 \u201eabia ele (S.N.) dau lumii \u00een\u0163elesul ei deplin de cuprindere, dar \u015fi pentru c\u0103 aduc \u00een lumea \u00eentinderii o idee de pre\u0163uire \u015fi de ierarhizare calitativ\u0103 a vie\u0163ii\u201d161, dar \u201elumea are toate dimensiunile spa\u0163iului, plus desf\u0103\u015furarea \u00een timp\u201d162. Concluzia ra\u0163ionamentului la care Vulc\u0103nescu aduce amendamentul \u015firurilor temporale (par\u0163iale), ce \u201econstituie un \u015fir global\u201d163, este aceea c\u0103 \u201evremea nu e deci altceva pentru rom\u00e2ni dec\u00e2t lumea \u00een prefacere\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 De aici \u015fi transferul ad\u00e2ncimii \u00een zona temporalului, ceea ce-i permite lui Vulc\u0103nescu s\u0103 afirme c\u0103, pentru rom\u00e2n, \u201edevine posibil gromovnicul, adic\u0103 t\u00e2lcuirea \u201esemnelor vremii\u201d… ceea ce …e cum vedem, sentimentul unei vaste solidarit\u0103\u0163i universale\u201d164. Parc\u0103 tem\u00e2ndu-se de greutatea termenilor sau mai degrab\u0103 de clivajul acestora \u00een indefinit, Vulc\u0103nescu construie\u015fte un veritabil discurs poetic nu at\u00e2t sub raportul \u00eembr\u0103c\u0103mintei metaforice, c\u00e2t mai ales sub raportul rela\u0163iilor ideatice, pe care, cu permisiunea cititorului acestor considera\u0163iuni, \u00eel vom reda \u00eentr-o organizare specific\u0103 versului liber, pe care am intitulat-o \u201eTREPETNIC\u201d:<\/p>\n

\u00a0\u00a0\u201eVia\u0163\u0103 de om legat\u0103<\/p>\n

\u00a0de soarta unei stele,<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 iar fapta cea rea<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00eentunec\u0103 soarele \u015fi luna.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Orice clintire s-ar face,<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ea ar conduce<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00centregul<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S\u0103 fream\u0103te.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 E semn bun, sau r\u0103u?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chem\u0103ri \u015fi t\u0103ceri,<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ar\u0103t\u0103ri \u015fi ascunzi\u015furi;<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Toate lucrurile<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Au ceva de spus<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cui \u015ftie a le asculta.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Umbra \u00eembietoare a copacului,<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 P\u0103m\u00e2ntul,<\/p>\n

\u00a0 Care-\u0163i rezist\u0103 c\u00e2teodat\u0103<\/p>\n

\u00a0 C\u00e2nd vrei s\u0103-l despici<\/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 Cu plugul,<\/div>\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 Dar care, alteori<\/div>\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 Se las\u0103 cu u\u015furin\u0163\u0103<\/div>\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 \u00a0Br\u0103zdat,<\/div>\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 Pomul care te \u00eembie<\/div>\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 Cu poame,<\/div>\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\u00a0Pas\u0103rea care-i c\u00e2nt\u0103<\/div>\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 A bine<\/div>\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 Sau a r\u0103u,<\/div>\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\u00a0Iepurele care-\u0163i taie<\/div>\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 \u00a0Z\u00e2nele care te prind \u00een hor\u0103<\/div>\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 Dac\u0103 \u00eent\u00e2rzii nop\u0163ile<\/div>\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\u00a0Pe la r\u0103sp\u00e2ntii…\u201d165.<\/div>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cheia \u00een care se poate citi discursul acesta, cum mai afirmam, poematic, este furnizat\u0103 tot de autor: \u201esimbolul dezv\u0103luie insul \u015fi insul acoper\u0103 simbolul\u201d166, care iar ne pune logica la \u00eencercare, pentru c\u0103 doar \u00een aparen\u0163\u0103 avem de-a face cu o afirma\u0163ie exprimat\u0103 direct, dar \u015fi prin reciproca sa. Cum poate A s\u0103-l acopere pe B, c\u00e2nd B \u00eel descoper\u0103 pe A?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vulc\u0103nescu spune: \u201eLucrurile se petrec \u201eca ni\u015fte semne (S.N.) de dincolo de noi, nu dezv\u0103luie numai o lume nev\u0103zut\u0103, fa\u0163\u0103 de care\u00a0 \u00een raport de substrat la aparen\u0163\u0103, ci lumea v\u0103zut\u0103 \u015fi cea nev\u0103zut\u0103 se \u00eentrep\u0103trund cu eficien\u0163e schimb\u0103toare, ca \u00een mitologie\u201d167.Corolarul unui asemenea mod de g\u00e2ndire, la care Mircea Vulc\u0103nescu nu ezit\u0103 s\u0103 racordeze \u015fi observa\u0163iile sale acide, cu privire la goana or\u0103\u015feanului dup\u0103 zvonuri, ne este oferit imediat: \u201eporne\u015fti \u00een cotidian \u015fi, f\u0103r\u0103 s\u0103 vrei, te pomene\u015fti \u00een legend\u0103\u201d168. Ca atare, \u201eexisten\u0163a rom\u00e2neasc\u0103 dob\u00e2nde\u015fte un profil propriu\u201d169.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fin cunosc\u0103tor al retoricii (s\u0103 nu uit\u0103m c\u0103 \u201eDimensiunea rom\u00e2neasc\u0103 a existen\u0163ei\u201d a fost ini\u0163ial o conferin\u0163\u0103 rostit\u0103 \u00een 10 ianuarie 1943 la Ateneul Rom\u00e2n), autorul \u00ee\u015fi permite un respiro, o parantez\u0103 \u00een acela\u015fi ton acid \u00een care invoc\u0103 \u015fi rom\u00e2nul ce se na\u015fte poet \u015fi nestatornicia sa, scepticismul \u015fi caracterul s\u0103u nepractic, ba chiar \u015fi lipsa de st\u0103ruin\u0163\u0103, pentru a contrabalansa cele ce urmeaz\u0103, legate de \u201elumea de dincolo\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eFaptul c\u0103 aceast\u0103 lume e definit\u0103 printr-un adverb r\u0103mas f\u0103r\u0103 referin\u0163\u0103 e plin de semnifica\u0163ii\u201d170.<\/p>\n

\u00a0De altfel, odat\u0103 cu aducerea \u00een discu\u0163ie a acesteia, Mircea Vulc\u0103nescu contureaz\u0103 cheia de bolt\u0103 a \u00eentregii sale arhitecturi filosofice, lumea de dincolo devenind un alt c\u00e2mp de investigare, nu at\u00e2t a \u201eomului rom\u00e2nesc\u201d, c\u00e2t mai ales a firii, a existen\u0163ei, a sensului acestora, excluz\u00e2nd a priori non-existen\u0163a. Dar \u201eie\u015firea din fire\u201d?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Asupra acestei sintagme filosoful nu se pronun\u0163\u0103, \u00eens\u0103, dac\u0103 ne g\u00e2ndim la credin\u0163a sa profund ortodox\u0103, aceast\u0103 ie\u015fire nu \u00eenseamn\u0103 nebunie, ci ur\u0103, zavistie, satanizare, ori aceasta ar fi fost oricum \u00eempotriva firii, \u00een fapta crea\u0163iei divine. Ie\u015firea din fire este, ca atare… \u201evremelnic\u0103\u201d, pieritoare. Scripturistic \u00eens\u0103, \u015fi iadul se v\u0103de\u015fte a-\u015fi avea ve\u015fnicia sa. \u201eLumea de dincolo are pentru rom\u00e2n o situa\u0163ie stranie f\u0103r\u0103 de cea de aici. Te-ai a\u015ftepta s\u0103 o g\u0103se\u015fti desp\u0103r\u0163it\u0103 printr-un hotar spa\u0163ial: aici, dincolo. O afli desp\u0103r\u0163it\u0103 printr-o \u201eschimbare de fire a fiin\u0163ei\u201d171. Cuprinderea lumii v\u0103zute de cea de dincolo, a nev\u0103zutelor, \u201echiar dac\u0103 nu sunt date \u00een spa\u0163iu\u201d172, readuce vremea \u00een discu\u0163ie, aceasta preced\u00e2nd \u015fi post-exist\u00e2nd \u201e\u00eemplinirii\u201d sale. \u201eDep\u0103\u015fe\u015fte deci, din toate p\u0103r\u0163ile timpul \u015fi spa\u0163iul, afirm\u0103 Vulc\u0103nescu, locul \u015fi vremea \u00een care se a\u015feaz\u0103 lucrurile din lumea de aici\u201d173.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ra\u0163ionamentul, argumentele induse de p\u00e2n\u0103 aici ar permite doar dep\u0103\u015firea vremii, nu \u015fi cea a spa\u0163iului, a locului, ceea ce se \u015fi afirm\u0103 \u00een continuare (chiar repetat): \u201eOrizontul lumii rom\u00e2ne\u015fti, nu e limitat la fapt\u0103\u201d174 deci la \u201eloc\u201d, c\u0103ci fapta este legat\u0103 de \u201eloc\u201d, de desf\u0103\u015furarea sa spa\u0163ial\u0103, \u00een primul r\u00e2nd, \u015fi doar adiacent, conjunctural la \u201evreme\u201d, \u00een sensul de oportunitate sau de \u00eent\u00e2mplare. \u201eNu exist\u0103 deci ruptur\u0103 existen\u0163ial\u0103, pr\u0103pastie, pentru rom\u00e2n, \u00eentre lumea de aici \u015fi lumea de dincolo, \u00eentre vremea de acum \u015fi ve\u015fnicie, ci numai vam\u0103, adic\u0103 poart\u0103 de trecere\u201d175 \u015fi aceasta pentru c\u0103: \u201elumea de aici nu e totu\u015fi o lume de \u201eprezen\u0163e\u201d, \u00een sensul metafizicii actualiste. Ea cuprinde lucrurile care \u201eau fost\u201d, dar \u201enu mai sunt\u201d, ca \u015fi lucrurile care \u201epot fi\u201d, dar \u201enu sunt \u00eenc\u0103\u201d. Acestea \u00eentind sfera lumii de aici c\u0103tre praguri, care pentru \u201elogica occidental\u0103\u201dpar absurde, c\u0103ci pentru ea, ce nu mai e nu poate fi \u201enic\u0103ieri\u201d, deoarece \u201ea fi\u201d \u00eenseamn\u0103 \u201ea avea loc\u201d176.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nu vom insista mai mult asupra acestor idei, chiar dac\u0103 \u00een continuare Mircea Vulc\u0103nescu reia tema cu inerentele varia\u0163iuni, pentru a-\u015fi sus\u0163ine teza absen\u0163ei vreunui privilegiu existen\u0163ial al unei lumi \u00een defavoarea celeilalte, chiar dac\u0103 \u00een contextul acestor relu\u0103ri ale ideilor exprimate apar confuzii de planuri, de genul \u201e\u00eentreaga petrecere\u201d a lucrurilor se desf\u0103\u015foar\u0103 simultan pe planul de aici \u015fi pe planul ve\u015fniciei\u201d177. Aici e loc, ve\u015fnicia e vreme. Corect ar fi fost s\u0103 spunem c\u0103 lucrurile se desf\u0103\u015foar\u0103 simultan \u015fi aici \u015fi… dincolo sau \u015fi \u00een prezent, dar \u015fi \u00een ve\u015fnicie. Definind no\u0163iunea de \u201edincolo\u201d nu ca \u201eun hotar spa\u0163ial, ci ca o calitate a fiin\u0163ei\u201d178, filosoful abandoneaz\u0103 iar rigoarea cu care-\u015fi construie\u015fte pas cu pas ra\u0163ionamentele, pierz\u00e2ndu-se parc\u0103 \u00een ideile conexe: infinit, sfin\u0163enie, imanen\u0163\u0103 pentru care mai apoi s\u0103 reia motivul temporalului, al \u201evremii\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u201e\u00cencep\u00e2nd cu metafizicul \u015fi quasispinozianul \u201etotdeauna\u201d, care e timpul \u00een care totul e dat dintr-o dat\u0103, pentru care ve\u015fnicia nu e dec\u00e2t unitatea totului, \u015fi nicidecum \u201enesf\u00e2r\u015fitul\u201d lui, ad\u0103ug\u00e2nd pe continuu-curg\u0103torul \u201emereu\u201d sau pe sinonimul s\u0103u, care arat\u0103 chipul \u00een care continuitatea curgerii tope\u015fte clipele (atomii de timp) \u201d\u00eentruna\u201d… \u015fi sf\u00e2r\u015find cu religiosul \u201epururea\u201d… ca bog\u0103\u0163ie de nuan\u0163e\u201d179.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Putem afirma f\u0103r\u0103 team\u0103 de a gre\u015fi c\u0103, sesiz\u00e2nd aceast\u0103 prea-plin\u0103 nuan\u0163are, Mircea Vulc\u0103nescu se afl\u0103 pe pragul penultim celui al unei intui\u0163ii cov\u00e2r\u015fitoare ca importan\u0163\u0103 pentru spiritualitatea rom\u00e2neasc\u0103. Dac\u0103 anonimul popular care \u00eenchipuia basmul tinere\u0163ii f\u0103r\u0103 b\u0103tr\u00e2ne\u0163e \u015fi cu el materializa epic formula lui Einstein, a relativit\u0103\u0163ii, filosoful Vulc\u0103nescu precede descoperirile pe care fizica modern\u0103 \u015fi contemporan\u0103 avea s\u0103 le aduc\u0103 prin studiul microcosmosului timpului, imaterialit\u0103\u0163ii sale, asimil\u0103rii sale ca informa\u0163ie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u201eNo\u0163iunea de moment dispare la scar\u0103 microfizic\u0103\u201d, afirma R.Lennuier tot \u00eentr-o conferin\u0163\u0103, cu doi ani mai t\u00e2rziu dec\u00e2t cele cuprinse \u00een expunerea lui Mircea Vulc\u0103nescu la Ateneul Rom\u00e2n. Pentru acesta din urm\u0103, \u201elocul\u201d \u015fi mai ales \u201evremea\u201d, reprezentau miezul unui fruct care se cocea \u015fi, ca atare, deveneau la fel de interesante \u015fi pulpa acestuia \u015fi coaja. Schi\u0163a fenomenologic\u0103 ne ofer\u0103 exact planurile pe care filosoful \u00een\u0163elegea s\u0103-\u015fi \u00eendrepte aten\u0163ia, cu at\u00e2t mai mult cu c\u00e2t nu trebuie uitat\u0103 pozi\u0163ia pe care Vulc\u0103nescu o de\u0163inea \u00een acei ani \u00eentr-o Rom\u00e2nie angrenat\u0103 \u00eentr-un r\u0103zboi pe care, conform m\u0103rturiei contemporanilor s\u0103i, \u00eel vedea pierdut \u00eenc\u0103 din anul 1942. \u201eLa guerre serra perdue. Elle est deja perdue\u201d180. Un om at\u00e2t de inteligent, cu acces la informa\u0163ie \u015fi cu o profund\u0103 cunoa\u015ftere a curentelor de g\u00e2ndire europene, nu putea s\u0103 nu \u00een\u0163eleag\u0103 c\u0103 ceea ce va urma va constitui o distrugere de propor\u0163ii nu at\u00e2t a \u201elocului rom\u00e2nesc\u201d, c\u00e2t mai ales o \u201eschimbare a vremurilor\u201d, care pentru noi \u00eensemna, \u00een primul r\u00e2nd o \u00eenchidere a por\u0163ilor, a v\u0103mii dintre aici \u015fi… dincolo, ori numai prin coexisten\u0163a acestora dou\u0103 se putea p\u0103stra dimensiunea na\u0163ional\u0103 a existen\u0163ei. Iat\u0103 de ce poate nu a insistat asupra timpului (a vremii), chiar dac\u0103 \u00een finalul capitolului, pentru a invoca greut\u0103\u0163ile de percep\u0163ie ale rela\u0163iilor tulbur\u0103toare pe care \u201evremea\u201d, vremurile le induc spa\u0163ialit\u0103\u0163ii, \u201elocului\u201d, aduce argumente din Eminescu, \u015fi de asemenea, nu \u00eent\u00e2mpl\u0103tor din Ovidiu: \u201eUnus erat toto naturae in orbe\u201d181.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Trebuie \u00eens\u0103 recunoscut faptul c\u0103, indiferent de punctul unde duc ra\u0163ionamentele sale privind \u201elocul\u201d \u015fi \u201evremea\u201d, mai ales aceasta din urm\u0103, Mircea Vulc\u0103nescu pare a deschide, cel pu\u0163in \u00een planul g\u00e2ndirii filosofice rom\u00e2ne\u015fti, orizontul unor cercet\u0103ri care – este adev\u0103rat \u2013 au \u00eent\u00eerziat decenii s\u0103 se materializeze, chiar dac\u0103 lu\u0103m \u00een discu\u0163ie contribu\u0163ia ulterioar\u0103 a lui Constantin Noica (excep\u0163ia care \u00eent\u0103rea regula).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Reg\u0103sim, a\u015fadar, aproape trei decenii mai t\u00e2rziu, reluarea problemei temporalit\u0103\u0163ii pe un traseu ideatic similar celui la care apelase Vulc\u0103nescu \u00eentr-o lucrare a acad. Alexandru Surdu, privind semnifica\u0163ia filosofic\u0103 a neointui\u0163ionismului182. Percep\u00e2nd \u201emi\u015fcarea timpului\u201d ca o succesiune sau mai exact ca o \u201escindare a unui moment de via\u0163\u0103 \u00een dou\u0103 lucruri distincte, dintre care unul cedeaz\u0103 locul celuilalt, dar este re\u0163inut \u00een memorie\u201d, matematicianul danez L.E.Bronwer183, la care se refer\u0103 Alexandru Surdu, contrazice aparent accep\u0163iunea aprioric formulat\u0103, kantian\u0103 (Fundamental phenomenon of the human intelect) \u015fi consider\u0103 existen\u0163a mi\u015fc\u0103rii timpului ca independent\u0103 de actul percep\u0163iei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Deja ne afl\u0103m \u00eentr-un teritoriu \u00een care intui\u0163ia \u015fi logica se \u00eembin\u0103 \u00eentr-o demonstra\u0163ie extrem de str\u00e2ns\u0103. Vom insista asupra ei, pentru c\u0103 ea devine esen\u0163ial\u0103 \u00een cazul dezvolt\u0103rii discu\u0163iei locului \u015fi mai ales vremii, a\u015fa cum le prezenta Mircea Vulc\u0103nescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mi\u015fcarea \u015fi percep\u0163ia timpului nu pot fi deosebite, \u00eentruc\u00e2t aceasta ar conduce la concluzia unui timp obiectiv. Dar cum poate fi obiectiv ceva ce \u0163ine de o \u201etr\u0103ire subiectiv\u0103\u201d?184 Bronwer consider\u0103 aceast\u0103 mi\u015fcare ca bazat\u0103 pe o \u201esenza\u0163ie a prezentului care cedeaz\u0103 locul altei senza\u0163ii prezente, astfel \u00eenc\u00e2t con\u015ftiin\u0163a o re\u0163ine pe prima ca pe o senza\u0163ie trecut\u0103\u201d185 \u015fi exclude spa\u0163iul ca form\u0103 a priori. Aceasta pe considerentul c\u0103 \u201e…aprioritatea timpului nu caracterizeaz\u0103 numai propiet\u0103\u0163ile aritmeticii ca judec\u0103\u0163i sintetice … ci \u015fi pe cele ale geometriei\u201d186. Pe baza acestor considera\u0163ii, Alexandru Surdu conchide c\u0103 logicul, adic\u0103 \u201ederivatul devine determinant\u201d, dar aceasta nu \u00eenseamn\u0103 c\u0103, pe plan ontologic, spa\u0163iul trebuie s\u0103 constituie o succesiune a timpului.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 La Mircea Vulc\u0103nescu, reg\u0103sim aceast\u0103 percep\u0163ie dual\u0103 a temporalit\u0103\u0163ii, vremea fiind \u015fi prezen\u0163ele \u00een mi\u015fcare, \u00een succesiune, dar \u015fi ve\u015fnicia, care este unicul timp al locului de… dincolo.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Con\u0163in\u00e2nd \u00een integralitatea sa locul de aici, dincolo-ul con\u0163ine \u015fi corespondentele trecutului, dar \u015fi pe cele ale viitorului, \u015fi nu ca o succesiune, ca o linearitate (logic-aritmetic\u0103), ci ca pe o \u00eembinare de \u015firuri (geometric distribuite, ierarhizate chiar spa\u0163ial). Timpul, \u201evremea\u201d, vremurile devin astfel o oglindire \u00een \u201eloc\u201d a imaginii lor, a\u015fa cum o red\u0103… eternitatea. Joc de oglinzi sau pendulare?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 R\u0103spunsul \u00eel avem, poate, pornind de la examinarea unor tipologii filosofice medievale187, a c\u0103ror tradi\u0163ionalitate, Vulc\u0103nescu pare a o revendica pentru g\u00e2ndirea rom\u00e2neasc\u0103: \u201eOpozi\u0163ia tipologic\u0103… apare deci, ca un caracter pendulator, bipolar. Ea porne\u015fte din exigen\u0163a paradoxal\u0103 a con\u015ftiin\u0163ei cre\u015ftine (…) pentru care (…) Dumnezeu trebuie s\u0103 fie \u00een acela\u015fi timp at\u00e2t absolutul transcendent, f\u0103r\u0103 m\u0103sur\u0103 comun\u0103 cu nimeni, cel\u0103lalt \u00eentruc\u00e2t e \u201ealtul\u201d, singurul cu des\u0103v\u00e2r\u015fire altul (S.N.), c\u00e2t \u015fi fiin\u0163a cea mai intim\u0103, acel \u201eeu\u201d mai ad\u00e2nc \u015fi mai adev\u0103rat…<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 C\u0103, filosofice\u015fte, g\u00e2ndul se va echilibra sau nu cu sine, e o alt\u0103 \u00eentrebare, legat\u0103 poate de soarta filosofiei, de tragedia filosofiei mai bine-zis, care nu e totuna cu lucrarea m\u00e2ntuitoare a lui Dumnezeu, ci numai \u00eencercarea omului de a reface, din cioburile unei oglinzi sparte vedenia unitar\u0103 a unei lumi care nu se dob\u00e2nde\u015fte legitim dec\u00e2t dincolo de poarta morm\u00e2ntului\u201d188.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Iat\u0103, a\u015fadar, corolarul g\u00e2ndirii \u201elocului\u201d \u015fi \u201evremii\u201d a\u015fa cum deriv\u0103 din \u201escrierile\u201d189 lui Mircea Vulc\u0103nescu. Bipolaritatea, este de fapt, o triad\u0103, iar aceasta con\u0163ine vremea, dincolo \u015fi pe Dumnezeu. ( \u201eTrei\u201d, ca \u00een poezia din care am ales motto-ul prezentei lucr\u0103ri).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vremea este \u015fi eternitate, \u015fi prezentul \u00een evolu\u0163iile sale pe \u015firuri, \u015fi trecut, a\u015fadar, dar \u015fi viitor. Dincolo este locul ce con\u0163ine \u015fi locul prezentului mundan, iar Dumnezeu se v\u0103de\u015fte a fi subiectul oglindirii \u00een \u201evreme\u201d \u015fi \u201eloc\u201d, locul fiind firea. Aceast\u0103 accep\u0163iune specific rom\u00e2neasc\u0103 se impunea a fi continuat\u0103, \u00eens\u0103 nu au permis-o… vremurile. \u201eNu e greu s\u0103 faci un lucru, afirma un alt g\u00e2nditor rom\u00e2n, c\u0103ci a\u015fa ne apare azi Br\u00e2ncu\u015fi, (un g\u00e2nditor \u00een piatr\u0103, nu \u00een cuvinte), ci e greu s\u0103 te pui \u00een pozi\u0163ia de a-l face\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mircea Vulc\u0103nescu s-a a\u015fezat, prin formul\u0103rile sale, \u00een pozi\u0163ia de a reflecta aceste… oglindiri, \u00eens\u0103 nu a mai avut timp s\u0103 \u015fi construiasc\u0103 sistemul ce se \u00eentrez\u0103rea ca o provocare tulbur\u0103toare a concep\u0163iilor universale asupra temporalit\u0103\u0163ii de pe pozi\u0163iile unui mod tradi\u0163ional de a concepe lumea, via\u0163a, timpul \u015fi spa\u0163iul, ba chiar pe Dumnezeu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ceea ce ne apare, cum s-a v\u0103zut, ca o concluzie, nu e, de fapt, dec\u00e2t o platform\u0103 intermediar\u0103, \u015fi aceasta nu \u00eentr-o evolu\u0163ie \u00een care Mircea Vulc\u0103nescu se constituie ca o semnificativ\u0103 etap\u0103, ci \u00een cadrul g\u00e2ndirii personalit\u0103\u0163ii sale. F\u0103r\u0103 nicio \u00eendoial\u0103, Vulc\u0103nescu devine prin toate acestea singular, o singularitate pe care el \u00eens\u0103 nu o con\u015ftientizeaz\u0103 sau, mai exact, din smerenie, nu \u015fi-o revendic\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pu\u0163ini sunt g\u00e2nditorii din epoc\u0103 cu care s\u0103 fie comparat. Cu R\u0103dulescu-Motru, cu Nae Ionescu? Poate. Mai degrab\u0103, am zice c\u0103 primul pare a ne introduce \u00een g\u00e2ndirea lui Vulc\u0103nescu, pe care, iat\u0103, o reconstituim filosofic \u00eentr-o manier\u0103 diferit\u0103 de cea propus\u0103 de Mircea Florian, c\u0103ruia \u00eei consacram, de altfel, un subcapitol din lucrarea de fa\u0163\u0103, pentru ca, mai apoi, s\u0103 o verific\u0103m prin afirma\u0163iile prof. Nae Ionescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cu acesta, Vulc\u0103nescu se completeaz\u0103, prin Nae Ionescu se explic\u0103, se justific\u0103, se verific\u0103. \u015ei ca \u00een orice rela\u0163ie matematic\u0103, putem afirma \u015fi c\u0103 reciproca este valabil\u0103190.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S\u0103 nu anticip\u0103m \u00eens\u0103, cu at\u00e2t mai mult, cu c\u00e2t, a\u015fa cum se va vedea, ne vom sluji nu o dat\u0103, \u00een abord\u0103rile privind construc\u0163ia filosofic\u0103 rom\u00e2neasc\u0103 din perioada interbelic\u0103, \u00een ansamblul ei, dar \u015fi \u00een ceea ce prive\u015fte determin\u0103rile legate de o personalitate sau alta, de pertinentele judec\u0103\u0163i de valoare ale lui Vulc\u0103nescu, la care nu putem a nu subscrie. \u00centruc\u00e2t se v\u0103desc a fi lipsite de partizanat, ba din contr\u0103, enun\u0163ate \u00een baza unor studii \u015ftiin\u0163ifice riguroase, f\u0103cute, am putea spune, cu instrumente sociologice, cu cuantific\u0103ri subtile, chiar dac\u0103 nu \u00eentru totul explicite.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 C\u0103 este a\u015fa, o dovedesc \u015fi graficele anexate (vezi Anexe), \u00een care folosind doar indicatori cantitativi, corela\u0163i cu frecven\u0163a unor anumite exprim\u0103ri \u2013 idei generative, \u00een fapt, condensate \u00een sintagme \u015fi raporturi de tip structuralist – am \u00eencercat a \u00eencadra fenomenele puse \u00een discu\u0163ie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Prin Mircea Vulc\u0103nescu, putem spune c\u0103 g\u0103sim valid\u0103rile necesare pentru modelul pe care l-am propus, \u00een demersul de a explica fenomenele na\u0163ionaliste, a\u015fa cum \u015fi-au g\u0103sit expresia \u00een g\u00e2ndirea filosofic\u0103 rom\u00e2neasc\u0103 din perioada interbelic\u0103191.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen studiul s\u0103u \u201eExisten\u0163a concret\u0103 \u00een metafizica rom\u00e2neasc\u0103\u201d, Mircea Vulc\u0103nescu abordeaz\u0103 tema \u201einsului\u201d. Sintetiz\u00e2nd, condens\u00e2nd afirma\u0163iile sale \u015fi reordon\u00e2nd materialul expus, trec\u00e2nd peste ramifica\u0163iile de g\u00e2ndire specifice autorului, care pare a contura, \u00een leg\u0103tur\u0103 cu fiecare dintre temele sale, nu un eseu, ci un… tratat, ajungem la o suit\u0103 de ra\u0163ionamente pe care, practic, nu sim\u0163im nevoia de a o comenta, ci doar de a o reda ca atare:<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eConceptul de persoan\u0103 plesne\u015fte astfel \u00een g\u00e2ndirea rom\u00e2neasc\u0103 \u00een alte dou\u0103 concepte distincte: conceptul metafizic de ins \u015fi conceptul lumesc, fenomenal, de obraz, de fa\u0163\u0103, de Chip, \u00een accep\u0163ia personal\u0103 a acestui cuv\u00e2nt (desp\u0103r\u0163it pentru circumstan\u0163\u0103 de semnifica\u0163ia lui modal\u0103). \u00cen aceast\u0103 dualitate, insul ar traduce pe \u201ehypostas\u201d, ci fa\u0163a pe \u201efenomen\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eInsul nu exist\u0103 deci nici \u00een plan curat ontologic al lui \u201eesse in actu\u201d, nici \u00een planul curat formal al \u201eessentiae\u201d-i. Existen\u0163a lui se petrece \u00eentr-un plan analog aceluia \u00een care se petrece existen\u0163a matematic\u0103\u00a0 a num\u0103rului \u015fi a figurilor: e vorba de un plan formal-ontologic.\u201d<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201ePrincipiul individua\u0163iei materiale, prin timp sau prin spa\u0163iu, izvor\u0103\u015fte dintr-o metafizic\u0103 a existen\u0163ei obiective, \u00een care esen\u0163ele particulare sunt concepute ca lucruri.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Iar principiul individua\u0163iei prin form\u0103, \u00een sens de \u201eact\u201d, e derivat dintr-o metafizic\u0103 personalist\u0103 a fiin\u0163ei lucr\u0103toare, eficiente.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen metafizica rom\u00e2neasc\u0103 a insului, individuarea, pe plan cognitiv, e dat\u0103 de o anumit\u0103 unitate configurativ\u0103 a \u00eensu\u015firilor \u015fi de o anumit\u0103 cheie care descifreaz\u0103 semnifica\u0163ia \u015fi pozi\u0163ia \u00eent\u00e2mpl\u0103rilor \u00een raport cu ansamblul existen\u0163ei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 E vorba de \u201echip\u201d, ca originalitate a \u00eensu\u015firilor insului; de \u201erost\u201d, ca semnifica\u0163ie a lui \u00een lume, \u015fi de \u201esoart\u0103\u201d, ca integrare a lui \u00een vreme\u201d. \u201ePe de alt\u0103 parte, acest iz de pozitivism, de rezisten\u0163\u0103 a lumii \u015fi a lucrurilor din ea, care \u00ee\u015fi opun propriul lor fel de a fi, devine evanescent \u00een fa\u0163a lucr\u0103rii ziditorului, cu crezarea c\u0103: \u201eunde voie\u015fte Dumnezeu, se biruie\u015fte r\u00e2nduiala firii\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eSub \u00eent\u00e2mplare insul.<\/div>\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\u00a0Sub ins Dumnezeu.<\/div>\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 Dumnezeu ins cu fa\u0163\u0103.<\/div>\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 Dumnezeu fiin\u0163\u0103 lucr\u0103toare.<\/div>\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\u00a0Dumnezeu singura fiin\u0163\u0103 lucr\u0103toare.<\/div>\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 Paradoxul. \u00cen \u015fi de peste lume.<\/div>\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 E opunere? Diavolul.<\/div>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Prima \u00eencercare de cercetare a ceea ce st\u0103 sub fiin\u0163a \u00eent\u00e2mpl\u0103rii ne-a dizolvat-o \u00een lumea cea mare a felurilor de a fi. A doua ne-a dus la descoperirea insului, prima fiin\u0163\u0103 substratual\u0103 care unific\u0103 \u00eent\u00e2mpl\u0103rile, d\u00e2ndu-le chip, rost \u015fi \u00eemplinire, ori soart\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Am v\u0103zut \u00eens\u0103, cu toate c\u0103 insul este o fiin\u0163\u0103 deplin existent\u0103, fiin\u0163a lui nu e de sine st\u0103t\u0103toare; singur\u0103tatea de fiin\u0163\u0103 care-l constituie nu-i ajunge, ci cat\u0103 a se dep\u0103\u015fi, afl\u00e2ndu-\u015fi din \u00eensu\u015firi un chip, \u015fi \u00een lume un rost, \u015fi-n vreme o soart\u0103, pe care, abia afl\u00e2ndu-le, \u00eel g\u0103sim exist\u00e2nd deplin.\u201d<\/p>\n

\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u201e\u00cen lumea acestor in\u015fi \u00eent\u00e2lnim, \u00een fond, paradoxul unei singure fiin\u0163e efectiv lucr\u0103toare, lucrarea lui, ba chiar simulacrul de lucrare al fiec\u0103rui ins nu-i de-n\u0163eles dec\u00e2t \u00een aceast\u0103 lume.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sunt poate aci perspective care apropie concep\u0163ia rom\u00e2neasc\u0103 a existen\u0163ei de anumite perspective origeniste ori avicennizante ale metafizicii scolastice arabe, mai cur\u00e2nd ca de aristotelismul clasic.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cent\u00e2mplarea nu istove\u015fte \u00eens\u0103 pentru rom\u00e2n existen\u0163a particular\u0103. (ci)<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Numai pe \u201eres\u201d, \u201elucru\u201d, rezultat al lucr\u0103rii, obiectivare a ei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Existen\u0163a \u00een sensul puternic al cuv\u00e2ntului, existen\u0163\u0103 concret\u0103, de fapt fiin\u0163are, n-ar avea \u00eent\u00e2mplarea, ci \u201einsul\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S\u0103 c\u0103ut\u0103m ce putem afla pe acest teren.\u201d192<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Q.e.d. Prin toate acestea, Vulc\u0103nescu se define\u015fte cu claritate ca veritabil filosof personalist. Ca \u015fi \u00een demonstra\u0163ia anterioar\u0103, privind \u201elocul \u015fi vremea\u201d, se v\u0103de\u015fte cu claritate apartenen\u0163a g\u00e2nditorului la un sistem func\u0163ional, \u00een baza unui \u201edat\u201d sau a unor \u201edat-uri\u201d de la Dumnezeu, nu at\u00e2t \u00een afara Sa, ci \u00eentr-o rela\u0163ie ce corespunde iubirii cre\u015ftine, contopirii persoanelor, \u00een fapt, identific\u0103rii unor ipostasuri aflate \u00eentr-o coresponden\u0163\u0103 nu energetic\u0103, a\u015fa cum presupunea R\u0103dulescu-Motru, \u015fi nici restrictiv temporal\u0103 (informa\u0163ional\u0103), ci cu mult mai complex\u0103, spiritual\u0103, \u00eentr-o alt\u0103 dimensiune dec\u00e2t cele cunoscute nou\u0103 ast\u0103zi. L\u00e2ng\u0103 cele patru dimensiuni c\u0103rora ast\u0103zi le cunoa\u015ftem mare parte din ecua\u0163iile func\u0163ionale apare o a cincea, piatr\u0103 unghiular\u0103 pentru pentagrama ce se constituie astfel la scar\u0103 universal\u0103, dar \u015fi poart\u0103 luminoas\u0103 de deschidere spre o alt\u0103 lume, o lume de care misticii afl\u0103 prin revela\u0163ii, nu datorit\u0103 str\u0103daniei lor de purificare, ci doar pentru c\u0103 a\u015fa vrea Dumnezeu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Deschidem aici o parantez\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Puritatea este apanajul \u00eengerilor… c\u0103derea lor fiind rezultatul direct, a\u015f \u00eendr\u0103zni s\u0103 cred, al pierderii acestei st\u0103ri de echilibru, vecine cu inexisten\u0163a. \u00cen rest, se poate vorbi despre o tentativ\u0103 a purit\u0103\u0163ii, de o nevoie a acesteia sau de un miracol n\u0103sc\u0103tor \u201ede\u201d, sau\u00a0 \u201eprin\u201d puritate.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Puritatea este o func\u0163ie matematic\u0103, \u00een care limita unui X sau unui Y tinde c\u0103tre infinit sau c\u0103tre zero, \u015ftiut fiind faptul c\u0103 infinitul plus unu este tot infinitul \u015fi c\u0103 zero absolut este rezultanta unei opera\u0163iuni \u00een care infinitul se \u00eemparte infinitului. \u00cen fond, este \u015fi acel punct zero de pe ordonat\u0103 sau de pe abscis\u0103, un loc al unei infinit\u0103\u0163i de alte puncte, ce laolalt\u0103 \u00eenseamn\u0103 tot zero. Laolalt\u0103 sau \u00een succesiune!<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen echivalen\u0163\u0103 semantic\u0103, puritatea este dragoste, ca sentiment \u015fi nu ca gest, pentru c\u0103 \u00een momentul trecerii \u00een zodia concretului, \u00een sfera luminescen\u0163elor cotidiene, chiar \u015fi cele mai str\u0103lucitoare stele p\u0103lesc, ele, stelele, fiind, a\u015fa cum spunea Eminescu, doar imaginea celor ce au fost \u00een urm\u0103 cu mii de ani.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 A-\u0163i propune s\u0103 ajungi puritatea poate deci s\u0103 fie o func\u0163ie optimizat\u0103 pe domeniul de defini\u0163ie al unei relative capacit\u0103\u0163i de \u00een\u0163elegere (mai mic sau mai mare fa\u0163\u0103 de r\u0103d\u0103cinile luate \u00een discu\u0163ie), a solu\u0163iilor unei ecua\u0163ii la fel de arbitrare ca \u015fi condi\u0163ia noastr\u0103 \u2013 uman\u0103, sub semnul eternit\u0103\u0163ii, al lui Dumnezeu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cre\u015ftini fiind, noi vorbim mai pu\u0163in despre puritate \u015fi mai mult despre \u201ecur\u0103\u0163enie\u201d. Aceasta din urm\u0103 se poate cu str\u0103danii multe, cu sacrificii, cu rug\u0103ciune, cu credin\u0163\u0103 dob\u00e2ndi. Se poate cuceri, a\u015fadar, doar aceast\u0103 redut\u0103 a cur\u0103\u0163eniei. Cetatea \u00eens\u0103…<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Stau \u015fi m\u0103 g\u00e2ndesc, dac\u0103 puritatea poate fi asimilat\u0103 paradisului, raiului (\u00een accep\u0163iunea sa cre\u015ftin\u0103), mai ales \u00eentr-o formul\u0103 postapocaliptic\u0103, deci dup\u0103 Judecata de Apoi). S\u0103 fie a\u015fa, ar \u00eensemna c\u0103 cei ce vor avea permisiunea s\u0103 ocupe un loc al\u0103turi de Dumnezeu, \u00een noul templu al Ierusalimului, vor fi uitat de ceilal\u0163i semeni ai lor, \u00eenghi\u0163i\u0163i de ghena focului ve\u015fnic. Ei nu se vor bucura de unicitatea lor \u00een dreapta credin\u0163\u0103, \u00een contrast cu p\u0103c\u0103to\u015fii, cu p\u0103g\u00e2nii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dar oare ce p\u0103cat poate fi pus \u00een spinarea b\u0103\u015ftina\u015fului din insulele Pago-Pago sau Kui-Kui (N.A. sau din alte locuri al c\u0103ror nume le putem inventa la infinit, fiindc\u0103 ele exist\u0103) care n-a auzit \u00een via\u0163a sa de existen\u0163a M\u00e2ntuitorului? Niciunul, \u00een m\u0103sura \u00een care-funciar-el a fost ghidat pe parcursul vie\u0163ii sale de perceptele unei morale, \u00een care cele 10 porunci au fost \u015fi pentru el cutume rezonabile, aplicate, respectate? Dar el nu a crezut \u00een \u00eenv\u0103\u0163\u0103tura Domnului, a lui Hristos. Nu a crezut, pentru c\u0103, pur \u015fi simplu, nu a avut de unde s\u0103 afle de ea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Discu\u0163ia poate, desigur, s\u0103 cuprind\u0103 numeroase asemenea modalit\u0103\u0163i de controvers\u0103 \u00eentre ceea ce este (pentru unii) logic \u015fi ceea ce reprezint\u0103 valoare dogmatic\u0103. Dar oare poate s\u0103 existe aceast\u0103 sintagm\u0103: \u201epuritatea dogmatic\u0103\u201d? Lingvistic, da. \u00cen realitate, orice dogm\u0103 \u00eenseamn\u0103 o \u00eengr\u0103dire de spa\u0163ii, ori puritatea este sau, cel pu\u0163in, eu a\u015fa cred, nem\u0103rginit\u0103. Pe de alt\u0103 parte, puritatea infinit\u0103 este, dup\u0103 p\u0103rerea noastr\u0103, repet\u0103m, o formul\u0103 pleonastic\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cur\u0103\u0163enia se poate dob\u00e2ndi \u00eentr-o clip\u0103. Prin revela\u0163ii, prin jertf\u0103, printr-un proces de con\u015ftiin\u0163\u0103 sau printr-o peniten\u0163\u0103 mai scurt\u0103 sau mai lung\u0103, putem s\u0103 ap\u0103rem \u00een fa\u0163a lumii sau a M\u00e2ntuitorului cur\u0103\u0163a\u0163i de p\u0103cate. Puritatea nu cunoa\u015fte antinomia nepurit\u0103\u0163ii \u00een rela\u0163ia complementar\u0103 ei. Tot ceea ce nu este puritate suntem de fapt noi, lumea noastr\u0103, existen\u0163a noastr\u0103 \u00een timp \u015fi \u00een viitor. Puritatea se afl\u0103 doar \u00een lumea \u00eengerilor, a c\u0103ror na\u015ftere, crea\u0163iunea nu a g\u0103sit-o consemnat\u0103 \u00een \u201eCartea facerii\u201d \u015fi pe care nu-i \u00een\u0163elegem dec\u00e2t \u00een raport unic cu Dumnezeu. Ea pare s\u0103 apar\u0163in\u0103 doar lor, muzicii ce le \u00eenso\u0163e\u015fte zborul deasupra sufletelor noastre sau, mai aproape de cotidian,\u00a0 (\u00eemi \u015fopte\u015fte acum, parc\u0103, o voce la ureche), sufletelor copiilor nen\u0103scu\u0163i \u00eenc\u0103 \u015fi care nu vor vedea lumina zilei. Ne cutremur\u0103m la g\u00e2ndul c\u0103 puritatea este tragedia unei lumi \u00eens\u00e2ngerate de patimi, de nevoi \u015fi de intoleran\u0163\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Evident, Mircea Vulc\u0103nescu nu a fost un\u00a0 \u00eenger. Se pare c\u0103 nu avem sau nu \u015ftim s\u0103 ne deschidem cel de-al treilea ochi, cu care s\u0103 vedem aceste creaturi ale Domnului, chiar \u015fi atunci c\u00e2nd ele se \u00eentrupeaz\u0103. Suntem, \u00een fond, prea lega\u0163i de p\u0103m\u00e2nt, prea subjuga\u0163i de materie \u015fi ne-am obi\u015fnuit s\u0103 raport\u0103m totul la legile acesteia.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Iat\u0103 de ce schi\u0163a fenomenologic\u0103 pe care, dedic\u00e2ndu-i-o lui Emil Cioran, Mircea Vulc\u0103nescu o consacr\u0103 dimensiunii rom\u00e2ne\u015fti a existen\u0163ei pare a constitui corolarul unui sistem similar celui conturat de noi \u00een lucrarea de fa\u0163\u0103, sistem (repet\u0103m) personalizat, sintetiz\u00e2nd curentele care au caracterizat \u00een timp g\u00e2ndirea filosofic\u0103 de la noi \u015fi de aiurea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen fond, fenomenologic \u00een esen\u0163a ei, este \u015fi ea tot o abordare personalist\u0103, pornind de la acel \u201edat\u201d al persoanei, ce condenseaz\u0103, f\u0103r\u0103 a epuiza \u00eens\u0103 \u015fi f\u0103r\u0103 a garanta posibilitatea punerii sale integrale \u00een valoare, experien\u0163a istoric\u0103 nu a individului, ci a neamului, a na\u0163iunii, dac\u0103 dori\u0163i, de unde \u015fi categoriile cu care am abordat perspectivele na\u0163ionalismelor, a\u015fa cum s-au v\u0103dit ele \u00een epoca respectiv\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eDimensiunea e un termen de m\u0103sur\u0103, aplicabil lucrurilor cantitative, opune \u00eenc\u0103 dintru \u00eenceput Vulc\u0103nescu. Existen\u0163a este o calitate\u201d193. Tot \u00een acest context, el formuleaz\u0103 astfel un adev\u0103r la care, a\u015fa cum am demonstrat, a subscris prin \u00eentreaga sa oper\u0103, dar \u015fi prin manifest\u0103rile pe c\u00e2t de diverse, pe at\u00e2t de tragice, la care a fost \u015fi martor, dar \u015fi m\u0103rturisitor, poate chiar martir.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eTotul este \u00eensufle\u0163it, proasp\u0103t, necontenit viu, \u00een acest\u0103 lume concret\u0103. Totul se refer\u0103 la tine, te \u00eendeamn\u0103, te \u00eembie, te m\u00e2ng\u00e2ie ori te amenin\u0163\u0103!<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Toate lucrurile sunt fiin\u0163e, cu inten\u0163ionlit\u0103\u0163i \u015fi gesturi proprii. Ele nu constituie o alc\u0103tuire static\u0103 de esen\u0163e ierarhizate, dup\u0103 gradul lor de fiin\u0163\u0103; ci o vast\u0103 procesiune, \u00een care lucrurile se petrec ca ni\u015fte semne de dincolo c\u0103tre noi, nu dezv\u0103luie numai o lume nev\u0103zut\u0103, fa\u0163\u0103 de care e \u00een raport de substrat la aparen\u0163\u0103, ci lumea v\u0103zut\u0103 \u015fi cea nev\u0103zut\u0103 se \u00eentrep\u0103trund cu eficien\u0163e schimb\u0103toare, ca \u015fi \u00een mitologie.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Lumea de dincolo pentru rom\u00e2n are o situa\u0163ie stranie fa\u0163\u0103 de cea de aici. Te-ai a\u015ftepta s-o g\u0103se\u015fti \u00eentr-un hotar spa\u0163ial: aici, dincolo. O afli desp\u0103r\u0163it\u0103 printr-o schimbare de fire a fiin\u0163ei. Lumea de dincolo nu e pentru noi \u201eafar\u0103\u201d din lumea de aici.\u201d194<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pentru a conchide:<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201eLumea de dincolo o cuprinde \u015fi pe cea de aici. Ea e un receptacol deschis, care cuprinde lumea de aici din toate p\u0103r\u0163ile, o p\u0103trunde, o umple \u015fi o \u00eempline\u015fte. Lucrurile nev\u0103zute \u201esunt\u201d ca \u015fi cele v\u0103zute, chiar dac\u0103 nu sunt date \u00een spa\u0163iu. Dar dac\u0103 ele sunt date uneori \u00een timp, \u015fi ca atare apar \u00een lume ca \u00eent\u00e2mpl\u0103ri \u00een\u015firate pe firul vremii, \u015firul acesta nu este nesf\u00e2r\u015fit. Ca atare, el nu cuprinde lucrurile care vor fi fiind f\u0103r\u0103 \u015fir, minunate, \u015fi nici pe cele de peste \u015fir, de dup\u0103 \u201e\u00eemplinirea vremii\u201d. Existen\u0163a ca totalitate, \u201elumea \u00een genere\u201d, dep\u0103\u015fe\u015fte deci din toate p\u0103r\u0163ile timpul \u015fi spa\u0163iu, locul \u015fi vremea, \u00een care se a\u015feaz\u0103 lucrurile din \u201elumea de aici\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sub raportul cuprinsului, acum, orizontul lumii rom\u00e2ne\u015fti nu e limitat de fapt\u0103, de \u00eencercare ori de interesul ac\u0163iunii. El e un orizont concret, pe care \u00eens\u0103 altul \u00eel dep\u0103\u015fe\u015fte din toate p\u0103r\u0163ile \u015fi pe care acesta \u00eel str\u0103bate, de asemeni, \u00een toate sensurile.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nu exist\u0103 deci ruptur\u0103 existen\u0163ial\u0103, pr\u0103pastie, pentru rom\u00e2n, \u00eentre lumea de aici \u015fi lumea de dincolo, \u00eentre vremea de acum \u015fi vecinicie, ci numai vam\u0103, adic\u0103 poart\u0103 de trecere.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Deosebirea acut\u0103 dintre prezen\u0163a existen\u0163ial\u0103 a individului concret, supus pieirii, care \u015ftie c\u0103 va muri \u015fi se teme de aceasta, spaima lui constituind adev\u0103ratul indice existen\u0163ial, \u015fi existen\u0163a impersonal\u0103 a lumii, \u00een care totul se face \u015fi se desface, este \u00eenlocuit\u0103 la noi, \u00eentr-un sens, printr-o deosebire \u00eentre dou\u0103 lumi: lumea de aici \u015fi lumea de dincolo. Dar deosebirea dintre ceea ce e aici \u015fi ceea ce e dincolo se face dup\u0103 cu totul alte criterii dec\u00e2t deosebirea dintre \u201esunt\u201d \u015fi \u201esunt ceva\u201d, \u00een metafizica apusean\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mai int\u00e2i, lumea \u201ede aici\u201d nu e, totu\u015fi, o lume de \u201eprezen\u0163e\u201d \u00een sensul metafizicii actualiste. Ea cuprinde lucrurile care \u201eau fost\u201d, dar \u201enu mai sunt\u201d. Ca \u015fi lucrurile care \u201epot fi\u201d, dar \u201enu sunt \u00eenc\u0103\u201d. Acestea \u00eentind sfera lumii de aici c\u0103tre praguri care, pentru \u201elogica occidental\u0103\u201d, par absurde; c\u0103ci, pentru ea, ce nu mai e nu poate fi \u201enic\u0103ieri\u201d, deoarece \u201ea fi\u201d \u00eenseamn\u0103 \u201ea avea loc\u201d. La fel, lucrurile ce \u201epot fi\u201d nu sunt pentru ea, pentru c\u0103 posibilitatea e, la ea, amestec de fiin\u0163\u0103 \u015fi de nefiin\u0163\u0103, adic\u0103 afirmarea simultan\u0103 a conjunc\u0163iei \u015fi disjunc\u0163iei existentului \u015fi nonexistentului, altfel zis: existen\u0163a a ceea ce relativ este ori nu este, \u015fi care deci, \u00een sens absolut, \u015fi este, \u015fi nu este.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Pentru existen\u0163a rom\u00e2neasc\u0103, pentru care lucrurile care sunt nu sunt legate de prezen\u0163\u0103, adic\u0103 de existen\u0163a \u201ehic et nunc\u201d, \u00eentreb\u0103rile subsist\u0103 st\u0103ruitor. Ce se face cu faptele f\u0103cute? \u015ei ce e cu cele de f\u0103cut?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ele sunt totu\u015fi \u201e\u00een lume\u201d. \u015ei dac\u0103 \u201elumea de aici\u201d e prea mic\u0103 spre a le cuprinde \u2013 atunci exist\u0103 alt\u0103 lume \u201edincolo\u201d, pentru ele. \u015ei iat\u0103 cum lumea \u201ede dincolo\u201dse constituie natural, ca o dep\u0103\u015fire a celei de aici, ca un loc al acelea\u015fi treceri. \u015ei aceasta e de re\u0163inut. \u00cen ad\u00e2ncul lucrului, parc\u0103 nici nu ar fi dou\u0103 lumi, alt\u0103 lume.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Deosebirea dintre lumea de aici \u015fi lumea de dincolo nu confer\u0103 celei de aici, \u201eprezen\u0163ei\u201d, nici un privilegiu existen\u0163ial. Lumea de dincolo f\u0103ptuie\u015fte \u015fi are eficacitate, ca \u015fi cea de aici. Ba, privite lucrurile \u00een ad\u00e2nc, mai mare. Oric\u00e2t ar p\u0103rea lucrul de paradoxal, aceast\u0103 dep\u0103\u015fire, aceast\u0103 trecere apare, \u00een existen\u0163a rom\u00e2neasc\u0103, \u00een chipul unui proces imanent, s\u0103v\u00e2r\u015fit \u00eenc\u0103 \u00een existen\u0163a deplin\u0103, care nu e aceea a acestei lumi, ci a celei de dincolo.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 T\u0103ietura ce exist\u0103 \u00eentre \u201eprezen\u0163\u0103\u201d \u015fi \u201eneprezen\u0163\u0103\u201d nu afecteaz\u0103 pentru rom\u00e2n \u201eesen\u0163a lumii\u201d. \u00centreaga desf\u0103\u015furare calitativ\u0103 a lumii este independent\u0103 de t\u0103ietura dintre lumea de aici \u015fi lumea de dincolo. \u00centreaga \u201epetrecere\u201d a lucrurilor se desf\u0103\u015foar\u0103 simultan pe planul de aici \u015fi pe planul viciniciei.\u201d195<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dac\u0103 \u00een cazul altor personalit\u0103\u0163i din epoc\u0103 putem vorbi \u00een egal\u0103 m\u0103sur\u0103 despre na\u0163ionalism mistic sau despre o mistic\u0103 a na\u0163ionalismului, \u00een ceea ce-l prive\u015fte pe Mircea Vulc\u0103nescu este clar c\u0103 nu avem de-a face dec\u00e2t cu prima variant\u0103. Desprins din substan\u0163a teologal\u0103 dogmatic\u0103, metafizicul dumnezeiesc devine actant \u00een rela\u0163ia sa cu insul, cu omul, dar \u015fi cu lumea, cu existen\u0163a \u00een ansamblul ei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vulc\u0103nescu identific\u0103 \u015fi datul divin omului \u015fi, prin aceasta, principiul creator, dar \u015fi dimensiunea comunitar\u0103 a sinelui, care-l face p\u0103rta\u015f pe ins la o devenire, determinat de o sintez\u0103 diacronic\u0103, definit de aceasta. Filosofia lui Vulc\u0103nescu devine una a credin\u0163ei, mistic\u0103, \u00een accep\u0163iunea noastr\u0103, \u015fi o dovad\u0103 totodat\u0103 c\u0103 ea poate fi exersat\u0103 \u015fi \u00een absen\u0163a ascezei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Am putea spune c\u0103 via\u0163a \u00eentreag\u0103 a g\u00e2nditorului este \u00eencadrat\u0103 de dou\u0103 profunde drame, de dou\u0103 tragedii: cea de la \u201ePas\u0103rea\u201d, c\u00e2nd \u00een urma unui accident nefericit \u00ee\u015fi pierde doi colegi, de care era sentimental legat, \u015fi, cea din \u00eenchisorile comunismului, a martirajului pe care nu-l dorea r\u0103zbunat.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S-au vehiculat, \u00een timp, diverse no\u0163iuni viz\u00e2nd na\u0163ionalismul, na\u0163ionalismul integral, omul integral rom\u00e2nesc, rom\u00e2nul integral etc, etc. Mircea Vulc\u0103nescu se desprinde de acestea, dup\u0103 cum se desprinde \u015fi de politicul xenofob na\u0163ionalist \u015fi pune \u00eentre paranteze ideea alesului, a neamului predestinat, a misiunii mai mult sau mai pu\u0163in mesianice, a unui popor sau altuia. El \u00een\u0163elege c\u0103 lucrarea Creatorului scap\u0103 ra\u0163iunii umane ( \u015fi a\u015f merge chiar mai departe), spun\u00e2nd \u00een pasaje ca acelea pe care le-am citat din opera sa, c\u0103 face apropiere subtil\u0103 \u00eentre dogmatic\u0103 \u015fi superbia omului, care, contrar \u00eendemnului biblic, se afirm\u0103 ca descoperitor al \u00een\u0163elesului divin, al legilor Acestuia.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Aici se afl\u0103 \u015fi cheia personalismului lui Vulc\u0103nescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 El prime\u015fte din afar\u0103 tot ceea ce \u00eenseamn\u0103 evenimente, cultur\u0103, civiliza\u0163ie \u015fi, judec\u00e2nd conjunctural, a\u015fa cum facem to\u0163i, de altfel, confrunt\u0103 sinteza cu sinele. La nivelul acestuia din urm\u0103, exist\u0103 o proiec\u0163ie real\u0103 a rela\u0163iei dintre Dumnezeu \u015fi om, astfel sinteza este validat\u0103, asimilat\u0103 de insul ca atare sau r\u0103m\u00e2ne \u00een afara acestuia, f\u0103r\u0103 a-\u015fi pierde \u201ecalitatea de judecat\u0103 de valoare\u201d, dar purificat\u0103 de absolut, de absolutul cu care al\u0163ii vin \u00een sprijinul tezelor elaborate \u00een baza unui mecanism similar?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Indiscutabil, putem vorbi despre o smerenie a lui Vulc\u0103nescu, ceea ce, \u00een ultim\u0103 instan\u0163\u0103, \u00eei d\u0103 \u015fi dimensiunea urie\u015feasc\u0103 a g\u00e2ndirii sale \u015fi prin ceea ce a fost s\u0103 fie, \u015fi prin ceea ce n-a fost s\u0103 fie, nu a apucat s\u0103 mai fie, spunem noi, de\u015fi poate c\u0103 aici gre\u015fim. Cine suntem noi s\u0103 interpret\u0103m planul divin \u00eentr-o ucronie blasfemic\u0103?<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Poate c\u0103 pur \u015fi simplu acestea fiind zilele care i-au fost date, acestea erau \u015fi sensurile \u00eencredin\u0163ate lui Vulc\u0103nescu spre purtare \u00een lumea g\u00e2ndirii filosofice rom\u00e2ne\u015fti. A\u015fa cum mai spuneam, Vulc\u0103nescu nu a fost un \u00eenger \u015fi nu suntem noi aceia care s\u0103 avem cel de-al treilea ochi, pe care s\u0103 ni-l arate \u00een lumina f\u0103r\u0103 de \u00eenceput \u015fi f\u0103r\u0103 de sf\u00e2r\u015fit.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Exist\u0103 \u00eens\u0103 posibilitatea ca st\u0103ruind asupra lui, a\u015fa cum se va vedea c\u0103 vom face \u015fi noi pe parcursul lucr\u0103rii, s\u0103 descifr\u0103m ceva mai mult din datul ce i-a fost dat \u015fi astfel s\u0103 ajungem s\u0103 ne \u00een\u0163elegem mai bine \u00een datul ce fiec\u0103ruia ne este dat.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Proiec\u0163iile rela\u0163iilor persoanei cu divinitatea, credin\u0163a noastr\u0103, altfel spus, se r\u0103sfr\u00e2nge asupra a ceea ce ne este dat prin mo\u015ftenirea genetic\u0103, prin persoana comunitar\u0103 istoric\u0103 a fiec\u0103ruia \u015fi, ca \u00een fa\u0163a unui ecran cu \u201eumbre chineze\u015fti\u201d, unii dintre noi recunosc formele, al\u0163ii, mai pu\u0163ini, fonduri. Mircea Vulc\u0103nescu dovede\u015fte c\u0103 din aceste proiec\u0163ii a \u015ftiut s\u0103 recunoasc\u0103 fondul, esen\u0163a, care pentru el se afl\u0103 la sf\u00e2r\u015fitul aparen\u0163elor, nu \u00een mijlocul acestora.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Punctul central \u015fi cercul sau sfera se confund\u0103 \u00eentr-un proces pe care noi ast\u0103zi \u00eel g\u0103sim \u00een teoriile matematicienilor, \u00een mecanica specific\u0103 a cuantelor, dar \u015fi \u00een tr\u0103irea \u015fi revela\u0163iile Sfin\u0163ilor P\u0103rin\u0163i, \u00een mistica tradi\u0163ional cre\u015ftin\u0103, de ce nu, \u00een manifest\u0103rile similare din alte religii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ceea ce este remarcabil devine faptul c\u0103, \u00een urma acestui proces, Vulc\u0103nescu \u00ee\u015fi d\u0103 m\u0103sura iubirii sale pentru om, pentru umanitate, identific\u00e2nd datul cu care noi, rom\u00e2nii, am venit \u00een locul \u00een care ne afl\u0103m \u015fi \u00een vremea la care ne afl\u0103m nu s\u0103 excludem alterit\u0103\u0163ile, nici s\u0103 ne integr\u0103m p\u00e2n\u0103 la disolu\u0163ie \u00een ele, ci s\u0103 \u00eembog\u0103\u0163im o lume, \u00eembog\u0103\u0163indu-ne pe noi.<\/p>\n

Sursa- http:\/\/georgeanca.blogspot.ro\/2018\/03\/mircea-vulcanescu.html<\/p>\n

\n","protected":false},"excerpt":{"rendered":"

,,A fi lucid \u00eenseamn\u0103 a-\u0163i da seama perfect de limitele \u015fi neputin\u0163ele tale. Luciditatea e o categorie dizolbant\u0103. \u00cens\u0103 la [&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-36966","post","type-post","status-publish","format-standard","hentry","category-articole"],"_links":{"self":[{"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts\/36966","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=36966"}],"version-history":[{"count":6,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts\/36966\/revisions"}],"predecessor-version":[{"id":36969,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts\/36966\/revisions\/36969"}],"wp:attachment":[{"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/media?parent=36966"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/categories?post=36966"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/tags?post=36966"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}