\u00cen prim\u0103 instan\u0163\u0103, eram tentat s\u0103 spun nu \u201eo propozi\u0163ie\u201c, ci \u201eun r\u0103spuns\u201c. \u00cens\u0103 nu cred c\u0103 e vorba neap\u0103rat de un r\u0103spuns, de multe ori spusa \u201enimic nu are sens\u201c nu se ive\u015fte \u00een urma confrunt\u0103rii g\u00e2ndirii cu anumite \u00eentreb\u0103ri. Nu este \u00een chip sigur r\u0103spunsul la o \u00eentrebare asupra c\u0103reia cineva s\u0103 fi resim\u0163it nevoia s\u0103 revin\u0103. Ne d\u0103m seama, \u00eentrebarea cu privire la un posibil sens \u2013 mai ales c\u00e2nd e \u00een joc sensul celor existente \u2013 nu e oric\u00e2nd \u00een aten\u0163ia noastr\u0103 \u015fi nu devine lesne o problem\u0103 real\u0103, cu adev\u0103rat decisiv\u0103. Chestiunea ciudat\u0103 e \u00eens\u0103 alta: de\u015fi nu avem \u00eentotdeauna o \u00eentrebare care s\u0103 ne urm\u0103reasc\u0103 \u00een chip insistent, de\u015fi chestiunea sensului nu devine \u00eentotdeauna o adev\u0103rat\u0103 problem\u0103, suntem oric\u00e2nd gata s\u0103 spunem c\u0103 nimic nu are sens (1). O spunem \u00een diferite feluri, de pild\u0103 \u201evia\u0163a omului e lipsit\u0103 de orice sens\u201c, \u201eaceast\u0103 lume nu are nici un sens\u201c, \u201eexisten\u0163a \u00een genere e f\u0103r\u0103 sens\u201c. Cred c\u0103 de la un timp \u00eencoace a devenit deja o idee obi\u015fnuit\u0103, nu mai scandalizeaz\u0103 pe nimeni.
\nE adev\u0103rat, uneori aceast\u0103 spus\u0103 are o cert\u0103 semnifica\u0163ie subiectiv\u0103, prive\u015fte \u00een chip nemijlocit starea noastr\u0103 de spirit, exprim\u0103 realmente o dispozi\u0163ie de fond. Exist\u0103 situa\u0163ii c\u00e2nd tr\u0103ie\u015fti cu sentimentul c\u0103 nimic nu are sens, c\u0103 nu se \u00eentrevede nici un reper sau nici o cale. Ai atunci \u00een fa\u0163\u0103 doar umbra \u2013 revenind cu insisten\u0163\u0103 \u2013 a nonsensului ca atare. Or, acest fapt este \u00eentr-o privin\u0163\u0103 de \u00een\u0163eles. De aceast\u0103 dat\u0103 spusa de mai sus nu are nimic facil sau \u00eendoielnic. Dimpotriv\u0103, poate fi un semn c\u0103 ai l\u0103sat deja \u00een urm\u0103 unele iluzii, unele eviden\u0163e naive. Sau c\u0103 sim\u0163i nevoia s\u0103 te raportezi altfel \u2013 pu\u0163in mai atent, mai sensibil \u2013 la modul t\u0103u de existen\u0163\u0103. A\u015f \u00eendr\u0103zni s\u0103 spun c\u0103 f\u0103r\u0103 aceast\u0103 presim\u0163ire a nonsensului nu ai cum s\u0103 \u00eenaintezi \u00een ceea ce prive\u015fte raportarea la tine \u00eensu\u0163i. Nu ai putea formula, \u00een chip potrivit pentru tine, \u00eentrebarea cu privire la sens \u015fi nu ai putea s\u0103 faci din aceast\u0103 \u00eentrebare o problem\u0103 care s\u0103 te exprime ca atare. De aceea cred c\u0103, atunci c\u00e2nd spusa de mai sus ne prive\u015fte \u00een chip nemijlocit \u015fi exprim\u0103 o stare de spirit proprie, ea poate fi \u00een parte de \u00een\u0163eles.
\n\u00cens\u0103 nu la aceast\u0103 situa\u0163ie doresc acum s\u0103 m\u0103 refer. Nici la altele care, \u00een parte, se justific\u0103 logic sau din perspectiva bunului-sim\u0163. De pild\u0103, c\u00e2nd cineva observ\u0103, \u00een via\u0163a de toate zilele, c\u0103 reac\u0163iile unui om nu au nici o noim\u0103 (Diogene din Sinope, alt\u0103dat\u0103, \u00eei \u015foca pe cei din apropiere, \u00een amiaza mare \u015fi \u00een pia\u0163\u0103, cu gesturi ce ap\u0103reau de-a dreptul absurde). La fel \u015fi atunci c\u00e2nd cineva constat\u0103 c\u0103 o \u00eent\u00e2mplare sau o nara\u0163iune, precum cea kafkian\u0103, scap\u0103 cu totul logicii obi\u015fnuite. Sau atunci c\u00e2nd un om de \u015ftiin\u0163\u0103, retras \u00een zona accesibil\u0103 unor experimente sau calcule, neag\u0103 prezen\u0163a unor \u201escopuri necesare\u201c \u00een aceast\u0103 lume (2). A\u015fadar, nu la astfel de cazuri \u2013 concrete \u015fi uneori bine delimitate \u2013 doresc aici s\u0103 m\u0103 refer. Ci la situa\u0163ia \u00een care spusa c\u0103 nimic nu are sens prefer\u0103 o anumit\u0103 indeterminare, \u00ee\u015fi rezerv\u0103 o libertate aproape nelimitat\u0103.
\nDar ce anume se \u00eent\u00e2mpl\u0103 \u00eentr-un asemenea caz? Nu e greu de v\u0103zut c\u0103 flagrant\u0103 devine tocmai lipsa ei de sens. E pl\u0103cut totu\u015fi s\u0103 consta\u0163i lipsa de sens a spusei c\u0103 nimic nu are sens. \u00ce\u0163i reface buna dispozi\u0163ie, distan\u0163a senin\u0103 fa\u0163\u0103 de ceea ce apare la un moment dat de-a dreptul tenebros, apocaliptic. Nu vreau deloc s\u0103 spun c\u0103 lipsa de sens a acestei propozi\u0163ii ar putea s\u0103 conduc\u0103 la ideea c\u0103 toate au sens. Nicidecum, o asemenea concluzie ar fi mai proast\u0103 dec\u00e2t spusa c\u0103 nimic nu are sens. Nu e vorba nici de g\u00e2ndul c\u0103 ar trebui mereu rec\u00e2\u015ftigat\u0103 o atitudine \u201epozitiv\u0103\u201c, \u201eoptimist\u0103\u201c. Ar fi iar\u0103\u015fi o concluzie ieftin\u0103 \u015fi inutil\u0103. \u00cens\u0103 ceva s-ar putea ob\u0163ine totu\u015fi \u00een sesizarea lipsei de sens a propozi\u0163iei c\u0103 nimic nu are sens. S-ar ob\u0163ine, s\u0103 spunem, m\u0103car ie\u015firea pentru moment dintr-un loc mort al g\u00e2ndirii. S-ar reg\u0103si, a\u015fadar, sentimentul unei minime libert\u0103\u0163i, al unei alternative simple \u015fi relaxate.
\nDe ce \u00eens\u0103 ar fi flagrant\u0103, izbitoare, lipsa ei de sens? \u00cenainte de toate, a\u015fa cum ne d\u0103m seama, propozi\u0163ia se contrazice inevitabil pe sine. Se contrazice \u00een chiar clipa enun\u0163\u0103rii ei, \u0163ine a\u015fadar de specia ciudat\u0103 a enun\u0163urilor autorefutabile. Dac\u0103 nimic nu are sens, atunci nici propozi\u0163ia \u201enimic nu are sens\u201c nu are sens. Acest fapt nu cumva spune, indirect, c\u0103 totul are sens? \u00cens\u0103 la fel de \u00eendoielnic\u0103 este \u015fi aceast\u0103 din urm\u0103 propozi\u0163ie, c\u0103ci, dac\u0103 e adev\u0103rat\u0103, ar \u00eensemna c\u0103 \u015fi enun\u0163ul \u201enimic nu are sens\u201c ar avea sens.
\n\u00cen acela\u015fi timp, dac\u0103 termenul \u201enimic\u201c din aceast\u0103 propozi\u0163ie \u00eenseamn\u0103 \u201enici un lucru\u201c sau \u201enici un obiect\u201c, atunci este f\u0103r\u0103 sens a spune c\u0103 lucrurile sau obiectele au\/ nu au sens. Sensul nu \u00eenseamn\u0103 ceva \u00een felul unei \u00eensu\u015firi sau propriet\u0103\u0163i ata\u015fate unui obiect. Nu e sesizabil \u00een felul a ceva simplu obiectual. La fel de obscur este \u015fi acel \u201e\/nu\/ are\u201c din propozi\u0163ie, tocmai din motivul c\u0103 sensul, atunci c\u00e2nd se constituie, nu e de\u0163inut asemeni unei propriet\u0103\u0163i. Apare mai cur\u00e2nd \u00een felul unei deschideri, al unui reper intangibil ca atare. \u00censu\u015fi termenul \u201esens\u201c, c\u00e2t\u0103 vreme e \u00een afara oric\u0103rei explicit\u0103ri \u015fi a oric\u0103rui joc de limbaj, se vede lipsit de semnifica\u0163ie.
\nDar dac\u0103 ai vrea s\u0103 vezi aceast\u0103 propozi\u0163ie ca o variant\u0103 \u00eentr-un spa\u0163iu logic de posibilit\u0103\u0163i? Cel sensibil la modul sceptic de a g\u00e2ndi ar observa c\u0103 ea poate fi adus\u0103 \u00eentr-o tetralem\u0103 al\u0103turi de altele. E suficient ca, in abstracto, s\u0103 echival\u0103m \u201enimic\u201c cu \u201eX\u201c \u015fi apoi s\u0103 formul\u0103m aceste variante: (1) \u201eX are sens\u201c, (2) \u201eX nu are sens\u201c, (3) \u201eX are \u015fi nu are sens\u201c, (4) \u201eX nici are nici nu are sens\u201c. Ce am putea \u00een\u0163elege de aici? Dac\u0103 l\u0103s\u0103m deoparte faptul c\u0103 acum e vorba de o entitate abstract\u0103, vom observa c\u0103 propozi\u0163ia noastr\u0103 e doar o variant\u0103 dintre mai multe, a\u015fadar e atins\u0103 de relativitate. For\u0163a ei de convingere devine egal\u0103 cu a celorlalte, a\u015fadar ineficient\u0103. Ca s\u0103 evite preten\u0163ia van\u0103 de adev\u0103r a unor asemenea spuse, scepticul prefer\u0103 suspendarea lucid\u0103 a judec\u0103\u0163ii (epoch\u00e9), orient\u00e2ndu-se \u00een prealabil c\u0103tre ultima variant\u0103 dintre cele men\u0163ionate. Este ceea ce ar aduce cu sine \u201enetulburarea (ataraxia) \u00een ceea ce prive\u015fte opiniile\u201c(3), un gen de indiferen\u0163\u0103 senin\u0103, care te ajut\u0103 a sesiza mai u\u015for vacuitatea unor afirma\u0163ii.
\nNu \u015ftiu dac\u0103 astfel de preciz\u0103ri ar descuraja pe cineva s\u0103 rosteasc\u0103 o asemenea spus\u0103. Nu a\u015f crede. \u015ei, \u00een definitiv, e bine s\u0103 decid\u0103 liber ce anume face. Cum sugereaz\u0103 Wittgenstein: \u201eSpune ce vrei, at\u00e2ta timp c\u00e2t aceasta nu te \u00eempiedic\u0103 s\u0103 vezi cum stau lucrurile\u201c (Cercet\u0103ri filozofice, \u00a7 79). \u00cens\u0103 te las\u0103 o asemenea propozi\u0163ie, m\u0103car uneori, s\u0103 vezi cum stau lucrurile?
\n\u00cemi este greu s\u0103 ignor c\u0103 spusa \u201enimic nu are sens\u201c exprim\u0103 totu\u015fi o convingere ferm\u0103, o credin\u0163\u0103 tare, decis\u0103. La fel ca \u015fi contradictoria ei, \u201etotul are sens\u201c. I-a\u015f da dreptate lui Nietzsche, aceast\u0103 propozi\u0163ie face un joc profund ambiguu, poate trezi suspiciunea \u2013 \u015fi credin\u0163a bine ascuns\u0103 \u2013 c\u0103 orice interpretare e fals\u0103 (Voin\u0163a de putere, \u00a7 1). Anun\u0163\u0103 probabil, \u00een modul cel mai abrupt \u015fi mai ambiguu, o atitudine nihilist\u0103. \u00cens\u0103 cum, potrivit filosofului, exist\u0103 mai multe forme de nihilism, activ \u015fi pasiv, slab \u015fi tare, negativ \u015fi afirmativ, chiar \u015fi un nihilism extatic, r\u0103m\u00e2ne a vedea ce aduce cu sine o asemenea spus\u0103. Cade ea cumva de fiecare dat\u0103 \u00een zona nihilismului pasiv, disolutiv, dezabuzat, a\u015fa cum am fi tenta\u0163i s\u0103 credem?<\/p>\n
<\/p>\n
(1) E adev\u0103rat \u00eens\u0103, orice enun\u0163 ar putea fi luat ca r\u0103spuns la o \u00eentrebare \u2013 implicit\u0103, sub\u00een\u0163eleas\u0103, a\u015fa cum afirm\u0103 de pild\u0103 Robin G. Collingwood. \u00cen acest caz, prin \u201e\u00eentrebare\u201c am putea \u00een\u0163elege deopotriv\u0103 o nedumerire, o mirare, o \u00eendoial\u0103, o anumit\u0103 perplexitate. Situa\u0163ia irelevant\u0103 \u00eens\u0103, \u00een chestiunea de aici, ar fi cea \u00een care propozi\u0163ia \u201enimic nu are sens\u201c ar fi spus\u0103 fie din simpl\u0103 obi\u015fnuin\u0163\u0103, fie mimetic, \u00een mecanica public\u0103 a unei mode, fie cumva la \u00eent\u00e2mplare.
\n(2) Cf. Julian Huxley, The Creed of a Scientific Humanist, \u00een E.D. Klemke \u015fi Steven M. Cahn (ed.), The Meaning of Life, Oxford University Press, 1981. A\u015fa cum spune, \u00eentrebarea cu privire la un \u201esens necesar\u201c al acestei lumi nu poate avea un r\u0103spuns din punct de vedere \u015ftiin\u0163ific. Ar fi o \u00eentrebare inutil\u0103 sau gre\u015fit pus\u0103 \u00een \u015ftiin\u0163\u0103. Nu \u00eenseamn\u0103 c\u0103 omul de \u015ftiin\u0163\u0103 nu ar putea vorbi de posibilitatea unui scop satisf\u0103c\u0103tor \u00een existen\u0163a comunit\u0103\u0163ii sau de posibilitatea unei ierarhii rezonabile a valorilor.
\n(3) Sextus Empiricus, Schi\u0163e pyrrhoniene, I, 192\u2013193; 26\u201328. Mai departe \u00eenc\u0103 ar fi mers N\u00e2g\u00e2rjuna, pe o cale relativ asem\u0103n\u0103toare: \u201eTotul este real \u015fi nu este real,\/ Deopotriv\u0103 real \u015fi nereal,\/ Nici real \u015fi nici nereal\u201c (M\u00fblamadhyamakak\u00e2rik\u00e2, XVIII, 8). Dincolo de aceast\u0103 tetralem\u0103, pozitiv\u0103, se situeaz\u0103 cea negativ\u0103: \u201eNu ar trebui s\u0103 se spun\u0103 \u00abvid\u00bb.\/ Nu ar trebui s\u0103 se spun\u0103 \u00abnon-vid\u00bb.\/ Nu ar trebui s\u0103 se spun\u0103 nici ambele, nici nici unul.\/ Acestea sunt doar desemn\u0103ri\u201c (XXII, 11). Sunt excelent surprinse limitele cuv\u00e2ntului care desemneaz\u0103, dar \u015fi limitele exprim\u0103rii \u00eense\u015fi, odat\u0103 cu cele ale voin\u0163ei de exprimare.<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"\u00cen prim\u0103 instan\u0163\u0103, eram tentat s\u0103 spun nu \u201eo propozi\u0163ie\u201c, ci \u201eun r\u0103spuns\u201c. \u00cens\u0103 nu cred c\u0103 e vorba neap\u0103rat de un r\u0103spuns, de multe ori spusa \u201enimic nu are sens\u201c nu se ive\u015fte \u00een urma confrunt\u0103rii g\u00e2ndirii cu anumite \u00eentreb\u0103ri. Nu este \u00een chip sigur r\u0103spunsul la o \u00eentrebare asupra c\u0103reia cineva s\u0103 fi… Cite\u0219te mai mult »O propozi\u0163ie u\u015for de \u00eent\u00e2lnit: \u201enimic nu are sens\u201c<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[17],"tags":[14289,14288,14290],"class_list":["post-23424","post","type-post","status-publish","format-standard","hentry","category-cultura-ideilor","tag-chestiunea-sensului","tag-posibil-sens","tag-semnificatie-subiectiva"],"views":1273,"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/23424","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/comments?post=23424"}],"version-history":[{"count":2,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/23424\/revisions"}],"predecessor-version":[{"id":23427,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/23424\/revisions\/23427"}],"wp:attachment":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/media?parent=23424"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/categories?post=23424"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/tags?post=23424"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}