C\u00e2nd e vorba de sensul acestei vie\u0163i, r\u0103spunsurile ce caut\u0103 s\u0103-l afirme sunt la fel de numeroase ca \u015fi cele care-l neag\u0103. Probabil mai numeroase, o dovad\u0103 c\u0103 se v\u00e2nd bine, mai ales celor care le a\u015fteapt\u0103 de la al\u0163ii \u015fi \u00een grab\u0103. \u00cens\u0103 dup\u0103 ce ai \u00een fa\u0163\u0103 mul\u0163imea lor, \u00een\u0163elegi c\u0103 nu prea ai ce s\u0103 faci cu ele.
\nO m\u0103rturie \u00een aceast\u0103 privin\u0163\u0103 ne las\u0103 Pascal \u00eensu\u015fi. Imediat ce \u00ee\u015fi d\u0103 seama c\u0103 nu se poate spune nimic sigur \u00een leg\u0103tur\u0103 cu natura omului, aceasta fiind de-a dreptul stranie, \u00ee\u015fi \u00eentoarce privirea c\u0103tre un posibil sens al existen\u0163ei omene\u015fti. Ar putea fi numit conven\u0163ional \u201ebinele suprem\u201c. \u00cens\u0103 ce anume afli \u00een aceast\u0103 chestiune? \u201eUnul sus\u0163ine c\u0103 binele suprem se afl\u0103 \u00een virtute, altul \u00eel a\u015feaz\u0103 \u00een voluptate, altul \u00een a-\u0163i asculta firea, altul \u00een aflarea adev\u0103rului (Felix qui potuit rerum cognoscere causas), altul \u00een ignoran\u0163a des\u0103v\u00e2r\u015fit\u0103, altul \u00een nep\u0103sare, al\u0163ii \u00een rezisten\u0163a la aparen\u0163e, altul \u00een a nu te mira de nimic (nihil mirari prope res una quae possit facere et servare beatum), iar adev\u0103ra\u0163ii pyrrhonieni \u00een ataraxia lor, \u00eendoial\u0103 \u015fi ab\u0163inere necontenit\u0103; \u015fi al\u0163ii, mai cumin\u0163i, socotesc c\u0103 vor descoperi ceva mai bun\u201c (Cuget\u0103ri, \u00a7 73, traducere de Ioan Alexandru Badea, 1978). Prima fraz\u0103 trimite la o scriere a lui Montaigne (Apologia lui Raimond Sebond, II, 12). \u00cen urm\u0103torul fragment va relua spusa acestuia c\u0103, dup\u0103 cum a calculat eruditul Marcus Terentius Varro, din disputa cu privire la \u201ecel mai \u00eenalt bun al omului\u201c s-au n\u0103scut 288 de secte filosofice \u015fi religioase (\u00a7 74). A\u015fadar, sute de r\u0103spunsuri \u00een chestiunea sensului. De fapt, \u00een fiecare epoc\u0103 exist\u0103 toate r\u0103spunsurile de care ar fi nevoie (\u201eToate preceptele bune se afl\u0103 pe lume; nu mai r\u0103m\u00e2ne dec\u00e2t s\u0103 fie puse \u00een practic\u0103\u201c, spune \u00een \u00a7 380). \u00cenc\u0103 o ciud\u0103\u0163enie: nu doar anumite precepte pot fi socotite bune, ci \u015fi opusele lor, imediat ce ai \u00een vedere situa\u0163ii noi sau opuse (\u201eToate principiile lor \u2013 ale pyrrhonienilor, stoicilor, ateilor etc. \u2013 sunt adev\u0103rate; dar concluziile lor sunt false, pentru c\u0103 principiile opuse sunt \u015fi ele adev\u0103rate\u201c) (\u00a7 394). Fiecare precept ce prive\u015fte un mod de via\u0163\u0103 \u2013 \u015fi numai pe acesta \u015fi numai dintr-un punct de vedere \u2013 \u00ee\u015fi are opusul s\u0103u. Urmeaz\u0103 c\u0103 fiecare r\u0103spuns \u00een chestiunea sensului \u00ee\u015fi afl\u0103 unul opus. Iar afirmarea \u015fi negarea unui r\u0103spuns pot fi exersate simultan: omul afirm\u0103 prin ceea ce spune \u015fi neag\u0103 prin inten\u0163ia sub care o spune, sau, pur \u015fi simplu, prin ceea ce face. \u201eAceast\u0103 dedublare a omului este at\u00e2t de v\u0103dit\u0103 \u00eenc\u00e2t au existat unii care au socotit c\u0103 am avea dou\u0103 suflete\u201c (\u00a7 417).
\nS\u0103 ne minun\u0103m a\u015fadar de c\u00e2te r\u0103spunsuri exist\u0103 \u00een chestiunea sensului. Doar c\u0103, \u00eentr-adev\u0103r, problema este ce anume facem cu r\u0103spunsul c\u0103utat. Ceea ce sugereaz\u0103 Pascal aici este paradoxal \u015fi anevoios: \u201eA\u015f vrea deci s\u0103 \u00eemping omul s\u0103 vrea s\u0103-l afle, s\u0103 fie gata, eliberat de pasiuni, s\u0103-l urmeze oriunde l-ar afla…\u201c (\u00a7 423). R\u0103spunsul pe care \u00eel cau\u0163i cu adev\u0103rat \u0163i se descoper\u0103 el \u00eensu\u015fi, ceea ce afli urmeaz\u0103 a fi c\u0103utat \u00een continuare \u015fi, mai ales, asumat liber \u00een via\u0163a proprie.
\n\u00cens\u0103 omul de ast\u0103zi se vrea mai precis \u015fi mai simplu \u00een judec\u0103\u0163ile sale. C\u00e2nd r\u0103spunde pozitiv, reface de obicei o eviden\u0163\u0103 comun\u0103. Sau chiar o tautologie (\u201esensul vie\u0163ii este via\u0163a \u00eens\u0103\u015fi\u201c). De aceea pare uneori sceptic, eventual de un realism crud. \u00cens\u0103, contrar aparen\u0163elor, nu e lipsit de sensibilitate speculativ\u0103. A\u015f aminti aici dou\u0103 atitudini care \u00eei sunt proprii \u00een fa\u0163a mul\u0163imii dezarmante de r\u0103spunsuri.
\nUna dintre ele cenzureaz\u0103 acele r\u0103spunsuri ce conduc dincolo de aceast\u0103 via\u0163\u0103 \u00een trup \u015fi \u00een istoria dat\u0103. O expune clar, de pild\u0103, Richard Taylor, \u00eentr-un text intitulat Sensul vie\u0163ii. Consider\u0103 c\u0103 \u00een chestiunea sensului s-ar putea r\u0103spunde \u00een dou\u0103 moduri: (a) via\u0163a are sens dac\u0103 \u00eentr-adev\u0103r cursul ei are un scop, o destina\u0163ie, o finalitate; (b) via\u0163a are sens dac\u0103 omul e sus\u0163inut l\u0103untric de o anumit\u0103 voin\u0163\u0103 sau dorin\u0163\u0103, precum dorin\u0163a de a realiza ceea ce \u00eei este menit, voin\u0163a de a face acel lucru ce r\u0103spunde unei voca\u0163ii. De regul\u0103 noi suntem aten\u0163i la anumite scopuri \u015fi destina\u0163ii ultime, ca \u015fi cum ar putea fi atinse. \u00cens\u0103 mai semnificativ e faptul c\u0103 avem o istorie personal\u0103 sau comunitar\u0103. Aceasta \u00eenseamn\u0103 c\u0103 scopurile noastre sunt limitate, uneori inutile, \u00eenc\u00e2t vin mereu altele. La limit\u0103, nu se poate vorbi de \u201eun scop al vie\u0163ii omene\u015fti \u00een genere, valabil de-a lungul at\u00e2tor genera\u0163ii \u015fi lumi istorice\u201c. Dac\u0103 totu\u015fi ne-am pune \u00eentrebarea: \u201ela ce bun?\u201c, nu am putea numi o destina\u0163ie anume. S-ar putea r\u0103spunde destul de sec: \u201epentru ca acest ciclu al vie\u0163ii s\u0103 continue\u201c. Taylor las\u0103 deoparte acele reprezent\u0103ri religioase ori filosofice care nu permit consensuri, \u00eentruc\u00e2t se refer\u0103 la o semnifica\u0163ie a vie\u0163ii dincolo de aceast\u0103 via\u0163\u0103, eventual la posibilitatea unui \u201ebine universal\u201c \u015fi a unor idealuri eterne. Las\u0103 deoparte \u015fi unele reprezent\u0103ri frecvente ast\u0103zi, \u00eens\u0103 utopice, precum cele de justi\u0163ie deplin\u0103 \u015fi fraternitate universal\u0103. Sunt destui cei care nu cred \u00een asemenea scopuri, al\u0163ii, din contr\u0103, le a\u015fteapt\u0103, cu speran\u0163a c\u0103 aceast\u0103 existen\u0163\u0103 ar \u00eenceta s\u0103 fie o lupt\u0103 nesf\u00e2r\u015fit\u0103. Dincoace de asemenea reprezent\u0103ri exist\u0103 nevoia real\u0103 a unui sens, \u015fi tocmai aceast\u0103 nevoie \u2013 sau voin\u0163\u0103, dorin\u0163\u0103 profund\u0103 \u2013 ar trebui luat\u0103 \u00een considerare \u00een ceea ce facem. Scopurile r\u0103m\u00e2n de obicei efemere, limitate, unele se pierd cu totul. Nu rezultatul ca atare conteaz\u0103, ci voin\u0163a de a face acel lucru care ne este menit sau care r\u0103spunde voca\u0163iei noastre. \u00cen aceast\u0103 voin\u0163\u0103 ar putea s\u0103 rezide sensul unei vie\u0163i \u015fi nicidecum \u00een posibile finalit\u0103\u0163i ce transcend cursul concret al vie\u0163ii. A\u015fa cum vedem, privirea lui Taylor se vrea \u201edin interior\u201c, imanent\u0103, ca s\u0103 folosesc un termen tehnic. Este atent mai ales la ceea ce sus\u0163ine din\u0103untru un mod de via\u0163\u0103. Cu toate acestea, roste\u015fte dezinvolt unele propozi\u0163ii cu alonj\u0103 metafizic\u0103: \u201evia\u0163a lumii ni se \u00eenf\u0103\u0163i\u015feaz\u0103 ca o vast\u0103 ma\u015fin\u0103rie ce-\u015fi asigur\u0103 alimentarea singur\u0103 \u015fi merge \u00eenainte spre nimic\u201c. Nu \u00een\u0163eleg totu\u015fi de ce ignor\u0103 vitalitatea aparte a unor semne ideale, a unor linii de orizont care, tocmai pentru c\u0103 sunt intangibile, atrag cu destul\u0103 putere dincolo de lumea imediat\u0103 a vie\u0163ii. C\u00e2t prive\u015fte ideea c\u0103 nu conteaz\u0103 at\u00e2t scopul c\u00e2t mai ales voin\u0163a de a face, aceast\u0103 idee e discutabil\u0103. Dac\u0103 \u00eentr-adev\u0103r scopul nu ar conta, actul ca atare ar putea oric\u00e2nd s\u0103 devin\u0103 abnorm, s\u0103-\u015fi nege propriul sens \u015fi, cu aceasta, \u00eensu\u015fi sensul unui mod de via\u0163\u0103.
\n\u00cen fa\u0163a mul\u0163imii de r\u0103spunsuri deja date \u00eent\u00e2lne\u015fti \u015fi o alt\u0103 atitudine. Anume, \u00eentrebarea cu privire la sensul acestei vie\u0163i nu cere un r\u0103spuns de felul celor obi\u015fnuite. \u015ei nu pentru c\u0103 r\u0103spunsul ar trebui am\u00e2nat c\u00e2t mai mult. Nici pentru c\u0103 acesta nu se poate formula ca atare. Ci \u00eentruc\u00e2t \u00eentrebarea, dac\u0103 e reluat\u0103 pe cont propriu, poate valora mai mult dec\u00e2t un r\u0103spuns. Mai exact, \u00eentrebarea, c\u00e2nd \u00ee\u0163i apar\u0163ine cu adev\u0103rat \u015fi e urmat\u0103 \u00een ceea ce are insolubil, inepuizabil, \u00eenseamn\u0103 ea \u00eens\u0103\u015fi un r\u0103spuns.
\nProbabil acest lucru a dorit Noica s\u0103 spun\u0103 \u00een Jurnalul de idei, c\u00e2nd afirm\u0103 c\u0103 \u201esensul vie\u0163ii este s\u0103-\u0163i pui problema sensului vie\u0163ii\u201c. Adaug\u0103 imediat c\u0103 se pot da multe r\u0103spunsuri \u015fi c\u0103 fiecare risc\u0103 s\u0103 fie o limitare, o \u00eengustime. Cea mai evident\u0103 \u00eengustime ar fi s\u0103 spui c\u0103 via\u0163a nu are nici un sens \u015fi s\u0103 te opre\u015fti aici. \u00cen fond, p\u00e2n\u0103 \u015fi aceast\u0103 situa\u0163ie poate avea o ie\u015fire (\u201eCe bucurie c\u0103 via\u0163a nu are niciun sens. Pot s\u0103-i dau eu unul\u2026\u201c). A\u015fa este, doar c\u0103 acest lucru nu se realizeaz\u0103 a\u015fa cum se realizeaz\u0103 un proiect oarecare \u00een via\u0163a cotidian\u0103. Iar a-\u0163i pune problema sensului nu \u00eenseamn\u0103 neap\u0103rat a medita \u00eendelung asupra acestuia. E suficient dac\u0103 te g\u00e2nde\u015fti, fie \u015fi numai o clip\u0103, la felul \u00een care \u00ee\u0163i duci via\u0163a. Sau dac\u0103 ai unele nedumeriri \u00een aceast\u0103 privin\u0163\u0103, o incertitudine cel pu\u0163in, o u\u015foar\u0103 team\u0103 (\u201e\u00een r\u0103coarea serii\u201c). Eventual dac\u0103 te \u00eendoie\u015fti, la un moment dat, c\u0103 lucrurile sunt la locul lor \u00een ceea ce te prive\u015fte. Ori de c\u00e2te ori e\u015fti atins de o anume nesiguran\u0163\u0103 \u00eentrebarea este de fa\u0163\u0103 \u015fi \u00ee\u0163i apar\u0163ine. De fapt, nu o simpl\u0103 \u00eentrebare e atunci la lucru. Ci mai cur\u00e2nd sentimentul lipsei a ceva necesar \u015fi totu\u015fi greu de numit, insesizabil, asemeni unui loc visat \u00een aceast\u0103 lume \u015fi deopotriv\u0103 \u00een afara ei.<\/p>\n","protected":false},"excerpt":{"rendered":"
C\u00e2nd e vorba de sensul acestei vie\u0163i, r\u0103spunsurile ce caut\u0103 s\u0103-l afirme sunt la fel de numeroase ca \u015fi cele care-l neag\u0103. Probabil mai numeroase, o dovad\u0103 c\u0103 se v\u00e2nd bine, mai ales celor care le a\u015fteapt\u0103 de la al\u0163ii \u015fi \u00een grab\u0103. \u00cens\u0103 dup\u0103 ce ai \u00een fa\u0163\u0103 mul\u0163imea lor, \u00een\u0163elegi c\u0103 nu prea… Cite\u0219te mai mult »R\u0103spunsuri care ne stau \u00een fa\u0163\u0103<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"closed","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":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[17],"tags":[14661],"class_list":["post-24942","post","type-post","status-publish","format-standard","hentry","category-cultura-ideilor","tag-problema-sensului"],"views":1268,"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\/24942","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=24942"}],"version-history":[{"count":1,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24942\/revisions"}],"predecessor-version":[{"id":24943,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24942\/revisions\/24943"}],"wp:attachment":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/media?parent=24942"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/categories?post=24942"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/tags?post=24942"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}