{"id":25123,"date":"2015-11-28T13:05:57","date_gmt":"2015-11-28T11:05:57","guid":{"rendered":"http:\/\/revistacultura.ro\/nou\/?p=25123"},"modified":"2015-11-28T13:05:57","modified_gmt":"2015-11-28T11:05:57","slug":"cioran-terapeutul","status":"publish","type":"post","link":"https:\/\/revistacultura.ro\/nou\/cioran-terapeutul\/","title":{"rendered":"Cioran, terapeutul"},"content":{"rendered":"<p><strong>\u201eCe caut eu aici?\u201c<\/strong><br \/>\nC\u00e2teva recente apari\u0163ii editoriale, st\u00e2rnind, sper\u0103m, comentarii bogate, ne \u00eent\u0103resc convingerea c\u0103 interesul pentru paradoxalul \u015fi controversatul Cioran nu a declinat; dimpotriv\u0103. Am putea chiar spune, al\u0103turi de Patrice Bollon, c\u0103 receptarea \u201eereticului\u201c Cioran \u201enici nu a \u00eenceput cu adev\u0103rat \u00eenc\u0103\u201c. Avem \u00een vedere, negre\u015fit, pe frontul exegetic autohton, lectura nuan\u0163at\u0103, din unghi estetic, a lui Eugen Simion asupra \u201emitologiei nedes\u0103v\u00e2r\u015firilor\u201c (Tracus Arte, 2014), subliniind str\u0103lucirea stilistic\u0103 a primului Cioran; sau recuperarea psihologizant\u0103 a \u201efilosofului privat\u201c, din perspectiva extaziologiei, a\u015fa cum a \u00eencercat Horia P\u0103tra\u015fcu \u00een Terapia prin Cioran (Editura Trei, 2014), miz\u00e2nd pe for\u0163a \u201eg\u00e2ndirii negative\u201c. \u015ei f\u0103r\u0103 a uita de scandalul iscat de embargoul Humanitas: cele dou\u0103 volume (Opere, 2012), \u00eengrijite de Marin Diaconu, introduse \u201eoblic\u201c \u00een circuitul public (cf. Alex Goldi\u015f), semnific\u00e2nd, din p\u0103cate, o recuperare f\u0103r\u0103 ecou. Iat\u0103 c\u0103 timi\u015foreanul Ciprian V\u0103lcan \u00eembog\u0103\u0163e\u015fte lista exege\u0163ilor de ultim\u0103 or\u0103; el a avut inspira\u0163ia de a chestiona \u015fi de a aduna, \u00eentr-un volum \u201eplanetar\u201c, treizeci de voci din tab\u0103ra cioranologilor (Cioran, un aventurier nemi\u015fcat. Treizeci de interviuri, Editura All, 2015); adic\u0103 un Cioran receptat \u00een variate medii culturale, aduc\u00e2nd un \u201eaer proasp\u0103t\u201c \u00een exegez\u0103, deschiz\u00e2ndu-se publicului larg, cum sublinia, \u00eendrept\u0103\u0163it, Dana Percec, prefa\u0163atoarea tomului.<br \/>\n<strong>Corala Cioran<\/strong><br \/>\n\u201eUnic \u00een secolul s\u0103u\u201c, zice Nicolas Cavaill\u00e8s, Cioran s-a vrut un om liber, hr\u0103nind, \u00eentre ispit\u0103 \u015fi refuz, dubiul, nostim \u015fi distant, navet\u00e2nd \u00eentre extaz \u015fi oroare, \u00eentr-o ambigu\u0103 scriere de sine, de la anecdot\u0103 la insondabil; un g\u00e2nditor al existen\u0163ei, confesiv-melancolic, f\u0103c\u00e2nd \u201e\u0163\u0103nd\u0103ri\u201c spectacolul social (cf. Philippe Sollers) \u015fi reu\u015find, mereu, \u201ea g\u00e2ndi \u00eempotriva lui \u00eensu\u015fi\u201c, aprecia Massimo Carloni. Un glas unic, scrie \u015fi Jos\u00e9 Thomaz Brum, \u201eprofet\u201c la 23 de ani \u015fi sceptic mai apoi, denun\u0163\u00e2nd cu vehemen\u0163\u0103, la cotele insuportabilului, d\u0103inuirea r\u0103ului \u015fi ororile Istoriei. Un mizantrop verbos, \u201e\u00eemb\u0103tat\u201c de nedes\u0103v\u00e2r\u015firi, care poate fi vorb\u0103re\u0163 \u015fi vesel, ie\u015find din t\u0103cerile unui \u201eclasic al disper\u0103rii\u201c (cf. Roland Jaccard), seduc\u00e2nd prin scriitur\u0103, c\u0103ut\u00e2nd adev\u0103rul spermatic; adic\u0103 un adev\u0103r \u201eenigmatic \u015fi schimb\u0103tor\u201c, noteaz\u0103 Giovanni Rotiroti. \u00cenc\u0103rc\u0103tura filosofic\u0103 a textelor sale exploateaz\u0103 pulsul nihilist, plictisul, suferin\u0163a, neantul, con\u015ftiin\u0163a de\u015fert\u0103ciunii, p\u00e2n\u0103 la urm\u0103. Fiindc\u0103, pentru Cioran, \u201ea fi \u00eenseamn\u0103 a fi la str\u00e2mtoare\u201c. \u00cenc\u00e2t, cu oroare de sistem, iubind fragmentarismul \u015fi aforistica, lucidul \u015fi falsul cinic Cioran (inimitabil, singular), b\u00e2ntuit de mari nelini\u015fti, palpeaz\u0103 tr\u0103itul, via\u0163a, viul; \u015fi ne propune o medita\u0163ie existen\u0163ial\u0103, fiind \u201esecretarul propriilor sale senza\u0163ii\u201c (v. \u00c9cart\u00e8lement). Recunosc\u00e2nd, sp\u0103\u015fit, c\u0103 suntem ni\u015fte mari farseuri, supravie\u0163uind problemelor noastre, invoc\u00e2nd marea scuz\u0103 a existen\u0163ei; \u201eav\u00e2nd con\u015ftiin\u0163a nulit\u0103\u0163ii\u201c \u015fi respir\u00e2nd, totu\u015fi, printre semeni.<br \/>\nRezult\u0103 c\u0103 lungul monolog al acestui marginal, v\u0103zut de unii drept un dandy intelectual, se vrea o moral\u0103 de via\u0163\u0103. Cioran nu propune o teorie, ci o terapeutic\u0103; este \u201eun c\u0103l\u0103u al iluziilor\u201c, spune spaniolul Joan M. Marin \u015fi, \u00een acela\u015fi timp, evoc\u0103 m\u0103re\u0163ia vie\u0163ii, cu un \u201epesimism jubilatoriu\u201c (cf. Aur\u00e9lien Demars). Un \u201emonstru\u201c chiar, v\u0103z\u00e2nd lucrurile a\u015fa cum sunt, b\u00e2ntuit de ispita sinuciderii, isp\u0103\u015fit\u0103 prin tr\u0103it. Ca \u00eentrebare \u015fi idee pozitiv\u0103, sinuciderea (invocat\u0103, am\u00e2nat\u0103) devine un suport existen\u0163ial; o solu\u0163ie care, refuzat\u0103, devine o fertil\u0103 autoterapeutic\u0103, \u201eo supap\u0103 psihic\u0103\u201c, spune \u015fi Marta Petreu (v. Despre bolile filosofilor, 2008).<br \/>\nB\u0103nuit de bufonerie \u015fi superficialitate (cum suna acuza lui George Steiner), Cioran a ales calea fragmentarismului, cea compatibil\u0103 \u2013 recuno\u015ftea \u2013 cu umorile sale. El respinge usc\u0103ciunea conceptelor \u015fi vrea s\u0103 prind\u0103 pulsatoria sev\u0103 a viului. Str\u0103luce\u015fte prin concizie \u015fi intensitate, singulariz\u00e2ndu-se (maniacal) prin stil. \u00cenc\u00e2t inimitabilul Cioran, ca v\u00e2n\u0103tor de efecte \/ nuan\u0163e, \u00eentinde o capcan\u0103 posibililor s\u0103i interpre\u0163i, numero\u015fi, dealtminteri. \u00ce\u015fi m\u0103rturisea chiar nefericirea de a fi \u00een\u0163eles. \u00cenc\u00e2t, f\u0103r\u0103 a gre\u015fi, credem c\u0103 e cel pu\u0163in riscant\u0103 tentativa de a fi \u201eexplicat\u201c printr-o interpretare global\u0103, adun\u00e2nd \u2013 sub o unic\u0103 etichet\u0103 \u2013 afirma\u0163ii care se bat cap \u00een cap.<br \/>\nCu at\u00e2t mai mult cu c\u00e2t unii exege\u0163i, precum Vincent Piednoir, vorbesc de istoria unei transfigur\u0103ri (v. Cioran avant Cioran, 2013), desp\u0103r\u0163ind etapa rom\u00e2neasc\u0103, incluz\u00e2nd \u015fi latura balcanic\u0103 (cf. Philip Dracodaidis), de cea francez\u0103; cert, odat\u0103 cu Pr\u00e9cis de d\u00e9composition (1949), Cioran, semn\u00e2nd de-acum E.M. Cioran, devine alt autor, elogiind \u2013 cu vigoare \u2013 \u201edescompunerea\u201c, ruina progresului, pr\u0103bu\u015firea, oboseala de viitor. El tr\u0103ie\u015fte, \u00eentre exaltare \u015fi exasperare, inconfortul impasului \u015fi ofer\u0103, ca \u201emo\u015ftenire otr\u0103vit\u0103\u201c, lec\u0163ii pentru spirit. Este, negre\u015fit, un provocator, invadat de un scepticism vital. Lep\u0103d\u00e2ndu-se, desigur, de febrele june\u0163ii, na\u0163ionalismul rom\u00e2nesc (ocultat) fiind, \u00een ochii lui Joshua Foa Dienstag, un regretabil \u201eflirt\u201c. \u00cenc\u00e2t, transfigurarea Rom\u00e2niei (doar visat\u0103) \u00eeng\u0103duie, subliniaz\u0103 Aleksandra Gruzinska, \u00eens\u0103\u015fi transfigurarea lui Cioran.<br \/>\n\u00cen cartea de interviuri a lui Ciprian V\u0103lcan intr\u0103, ca nume de referin\u0163\u0103, \u015fi patru rom\u00e2ni, exper\u0163i \u00een cioranologie (Livius Cioc\u00e2rlie, Marta Petreu, Constantin Zaharia, Dan. C. Mih\u0103ilescu). Puteau fi convoca\u0163i \u015fi al\u0163ii (de pild\u0103: Eugen Simion, Horia P\u0103tra\u015fcu, Ionel Necula, ca s\u0103 ne rezum\u0103m la semnatarii unor volume proaspete). Dac\u0103 Livius Cioc\u00e2rlie vede \u00een histrionicul Cioran un nefilosof, cu urme de nietzscheanism, lans\u00e2nd idei \u015fi aforisme sclipitoare, un ironic, dar nu un guru, dac\u0103 Dan C. Mih\u0103ilescu \u201edescoper\u0103\u201c siajul spenglerian, dac\u0103 \u201edemonul lucidit\u0103\u0163ii\u201c \u00eel locuie\u015fte pe \u00eenver\u015funatul \u015fi inepuizabilul antifilosof, un melancolic, de fapt (cum sus\u0163ine Constantin Zaharia), pentru Marta Petreu, Cioran \u2013 la o prim\u0103 lectur\u0103 \u2013 p\u0103rea isteric \u015fi inautentic. Fondul rom\u00e2nesc, indiscutabil, era \u201ead\u00e2ncul cel mai ad\u0103postit\u201c, cu trecutu-i \u201edeocheat\u201c; or, adev\u0103rul \u2013 sus\u0163ine Marta Petreu \u2013 trebuie spus \u201epe \u015fleau\u201c, complet, fiind \u2013 \u015fi \u00een cazul bibeloului Cioran \u2013 \u201ecea mai bun\u0103 ap\u0103rare\u201c.<br \/>\nS\u0103 ne amintim c\u0103, \u00een ochii contemporanilor, de pe baricada ra\u0163ionali\u015ftilor, t\u00e2n\u0103rul Cioran a fost taxat drept \u201eun cabotin al disper\u0103rii\u201c, lu\u00e2nd suferin\u0163a \u201e\u00een antrepriz\u0103\u201c, scria, \u00een idilizatul interbelic, \u015eerban Cioculescu. Nici al\u0163ii nu au fost mai bl\u00e2nzi cu acest retor al suferin\u0163ei, nelini\u015ftit, paradoxal, \u015focant, scandalos, derutant, ambiguu, suspicios, memorabil, agitat, categoric, contradictoriu, violent\u00e2nd cititorul. Aliterat, dup\u0103 G. C\u0103linescu, \u00een necurmat delir, gongoric \u015fi catastrofic (zicea M. Sebastian), primul Cioran calomniaz\u0103 cu furie, suspectat de precocitate \u015fi fanfaronad\u0103, lans\u00e2nd, \u00eens\u0103, diatribe sclipitoare. Critica nou\u0103 vorbe\u015fte chiar despre o \u201ereconvertire estetic\u0103\u201c (cf. Alex Goldi\u015f), moralistul elegiac r\u0103scump\u0103r\u00e2ndu-\u015fi nega\u0163ionismul (vital, excesiv, energizant) prin artisticitate, f\u0103r\u0103 a fi \u2013 observa Eugen Simion \u2013 \u201eun ideolog pe termen lung\u201c. Dar junele Cioran, deja \u201ecioranian\u201c, un depresiv grandilocvent (spunea L. Blaga ) \u015fi un \u201etr\u0103irist legionar\u201c (cf. Lucre\u0163iu P\u0103tr\u0103\u015fcanu) va trece prin proba demoniz\u0103rii, pedepsit pentru vorbele rele aruncate la adresa unei \u201esemin\u0163ii f\u0103r\u0103 rost\u201c, tr\u0103ind \u00eentr-o \u0163ar\u0103 nevertebrat\u0103, ca \u201erezumat al neantului\u201c. Mai t\u00e2rziu se va explica timid: era vorba despre o iubire care, prin scrisul unui dezn\u0103d\u0103jduit, \u201enu \u00eendr\u0103znea s\u0103 se m\u0103rturiseasc\u0103\u201c.<br \/>\nDac\u0103 \u00eenfrigurata etap\u0103 rom\u00e2neasc\u0103 a fost una \u201eg\u0103l\u0103gioas\u0103\u201c, cum opina Livius Cioc\u00e2rlie, Cioran-francezul, un \u201er\u00f4deur\u201c (cf. Michael Finkenthal) se fluidizeaz\u0103, exprim\u00e2ndu-\u015fi, \u00eentr-un Occident sleit \u015fi rafinat, dezabuzarea, ating\u00e2nd perfec\u0163iunea formal\u0103. Omul de la mansard\u0103 (din rue de l\u2019Odeon), p\u0103truns pe poarta universalit\u0103\u0163ii, e ap\u0103sat de melancolie. Apatridul, obosit de sine, f\u0103r\u0103 dorin\u0163a de a mai scrie se pl\u00e2nge, cu un umor macabru, de Parisul \u00een care putreze\u015fte, al\u0103turi de c\u0103r\u0163ile-cadavre. Se vrea, uneori, un viril cioban carpatin \u015fi \u00een\u0163elege \u00eemb\u0103tr\u00e2nirea ca o ru\u015fine. \u201eSemi-\u00eensurat\u201c, septuagenarul contempl\u0103, \u00een faimoasa mansard\u0103, \u201eperindarea de oameni\u201c \u015fi \u00ee\u015fi mai \u00eeng\u0103duie un episod amoros cu \u201ezei\u0163a din K\u00f6ln\u201c (doctoranda Friedgard Thoma), dezv\u0103luindu-ne, astfel, partea lumeasc\u0103 a unui ins discret, t\u0103inuindu-\u015fi cu grij\u0103 iubirile. Cioran, cel izgonit din Paradis, \u00eempr\u0103\u015ftiind rafale de sarcasm admite c\u0103 a fost pedepsit; aceast\u0103 iubire t\u00e2rzie, ultima, a fost un \u201eblestem indispensabil\u201c.<br \/>\nO observa\u0163ie interesant\u0103, de re\u0163inut, strecoar\u0103 Antonio Di Gennaro, un filosof italian implicat, al\u0103turi de Accademia di Romania, \u00een organizarea colocviului Cioran \u00een Italia (2012). Pentru insomniacul Cioran, \u201eun clochard\u201c al filosofiei, important era a filosofa, refuz\u00e2nd filosofia \u201eoficial\u0103\u201c, cea care, sub blazon academic, se \u00eendep\u0103rtase de via\u0163\u0103. O m\u0103rturisire a timidului Cioran din Cartea am\u0103girilor (1936), b\u00e2ntuit de fantasmele erosului, ar putea fi calea de acces \u00eenspre miezul acestei filosofii, explic\u00e2ndu-i suferin\u0163a, glorific\u00e2nd iubirea tr\u0103it\u0103 \u00een poten\u0163\u0103 \u015fi povara dezam\u0103girilor: \u201eTout ce qui n\u2019est pas bonheur est un deficit d\u2019amour\u201c! \u015ei mai important\u0103, credem, este o propunere a aceluia\u015fi Antonio Di Gennaro care pleda pentru \u201eo re\u0163ea interna\u0163ional\u0103 structurat\u0103\u201c, asigur\u00e2nd cu tenacitate, dincolo de \u201emode\u201c, schimbul de informa\u0163ii \u00eentre \u201ecioranologi\u201c.<br \/>\nVolumul lui Ciprian V\u0103lcan, ad\u0103postind aceast\u0103 diversitate de opinii calificate, dovede\u015fte c\u0103 dosarul Cioran nu e un caz clasat. R\u0103m\u00e2ne s\u0103 deslu\u015fim, dincolo de polariz\u0103rile ideologice, c\u00e2t de adecvat a fost citit Cioran la noi (dep\u0103\u015find analfabetismul emo\u0163ional), av\u00e2nd la \u00eendem\u00e2n\u0103, spre consultare, o oper\u0103 categoric \u201eincomod\u0103\u201c. Oricum, s-a spus demult, cu juste\u0163e, c\u0103 ar fi inutil s\u0103 polemiz\u0103m cu febrilul Cioran, oferindu-ne, pasional \u015fi lucid, deopotriv\u0103, o binevenit\u0103 cur\u0103 de scepticism. Ciprian V\u0103lcan, \u00een speran\u0163a unor binevenite reevalu\u0103ri, \u00ee\u015fi provoac\u0103 invita\u0163ii (interlocutorii), vr\u00e2nd s\u0103 afle cum este receptat Cioran sub jocul influen\u0163elor, disociind \u00eentre om \u015fi oper\u0103, care e raportul dintre \u00eenc\u0103rc\u0103tura filosofic\u0103 a textelor sale \u015fi scriitur\u0103, \u00een ce m\u0103sur\u0103 dinamitardul Cioran, o figur\u0103 at\u00e2t de aparte \u00een peisajul literar francez, poate fi un continuator al \u201eeliberatorului\u201c Nietzsche, repudiind, ca \u015fi p\u0103rintele Supraomului, \u201ejargonul academic\u201c. Massimo Carloni observ\u0103 cu juste\u0163e c\u0103 filosoful nostru, av\u00e2nd \u201eorgoliul lucidit\u0103\u0163ii\u201c \u00eel \u015fi contrazice, refuz\u00e2nd iluzia unei lumi mai bune, elogiind, dimpotriv\u0103, c\u0103derea; adic\u0103 o \u201eme\u015fte\u015fug\u0103real\u0103 \u00een incurabil\u201c.<br \/>\nN-ar trebui s\u0103 uit\u0103m c\u0103, asaltat de bete\u015fuguri, Cioran \u00eensu\u015fi, f\u0103r\u0103 a pune mare pre\u0163 pe \u201ecultura c\u00e2\u015ftigat\u0103 din c\u0103r\u0163i\u201c, era convins c\u0103 acel r\u00e2vnit \u201espor de \u00een\u0163elegere\u201c vine din tr\u0103irea pe cont propriu, asigur\u00e2nd profunzime. De fapt, experien\u0163a insomniac\u0103, considerat\u0103 capital\u0103 \u00een lunga sa carier\u0103 de bolnav, \u00eel oblig\u0103 s\u0103-\u015fi tr\u0103iasc\u0103, \u00eent\u00e2i, ideile, boala fiind, zice el \u00een Caiete, \u201ecea mai mare inven\u0163ie a vie\u0163ii\u201c. Fa\u0163\u0103 de un filosof impersonal, deta\u015fat, refugiat \u00een abstrac\u0163iuni, Cioran este un g\u00e2nditor organic. Sau cum spunea c\u00e2ndva Ion Vartic, \u015fi el ocolit la \u201eapel\u201c, mecanismul creator este, la Cioran, somatopsihic; \u00een pofida teribilismelor, muritudinea \u015fi nostalgia ne-na\u015fterii \u00eei confisc\u0103 obsesiv problematica, contempl\u00e2ndu-\u015fi, de timpuriu, degradarea, \u201eramolismentul\u201c etc., desp\u0103r\u0163indu-se de lume, rupt de ea, sub privirile Simonei Bou\u00e9, cu un sur\u00e2s blajin. Fiindc\u0103, sub masca sarcasmului, omul melancolic Cioran \u00ee\u015fi t\u0103inuie\u015fte sentimentalismul. \u015ei nu vrea s\u0103 fie \u00eenfr\u00e2nt de propria-i melancolie.<br \/>\n<strong>Cioran \u2013 psiholog?<\/strong><br \/>\n\u00centr-o vreme supus\u0103 comandamentului g\u00e2ndirii pozitive, profes\u00e2nd optimismul obligatoriu, publicitar, cartea lui Horia P\u0103tra\u015fcu ne-ar oferi \u201eo \u00een\u0163elegere p\u0103trunz\u0103toare a lui Cioran\u201c, scrie ferm Doina Uricariu. Ea, accept\u00e2nd c\u0103 scepticismul ar fi primul pas spre adev\u0103r, devine chiar un manual de utilizare, conjug\u00e2nd filosofia \u015fi psihologia, invit\u00e2ndu-ne la \u201eo baie de luciditate\u201c. Dac\u0103 \u00een anii totalitari, Cioran, interzis, citit pe furi\u015f, oferea o lec\u0163ie de rezisten\u0163\u0103, contrast\u00e2nd cu fericirea decretat\u0103 propagandistic, azi, \u00eentr-o epoc\u0103 pragmatic\u0103, depresiv\u0103, bolnav\u0103 de utilitarism, \u201eurgisind\u201c melancolia, Cioran e la fel de necesar, transfigur\u00e2nd disperarea, ne asigur\u0103, \u00eentr-o demonstra\u0163ie sclipitoare, Horia P\u0103tra\u015fcu. Chiar \u201ef\u0103r\u00e2mi\u0163at\u201c, prizat fragmentar, sub jocul paradoxurilor, de seduc\u0163ie stilistic\u0103 \u015fi scepticism corosiv, Cioran ne reaminte\u015fte c\u0103 omul, un deficient al vie\u0163ii, av\u00e2nd con\u015ftiin\u0163a lucid\u0103 \u015fi tragic\u0103 asupra vie\u0163ii, poate fi fericit, apt de tr\u0103iri extatice. Un Privat Denker s-a vrut Cioran, \u00eendatorat experien\u0163ei interioare, resping\u00e2nd filosofia de tip scolastic, fastidios (c\u00e2t\u0103 vreme plicticoasa erudi\u0163ie perverte\u015fte), inspirat \u2013 m\u0103rturisea \u2013 de spectacolul dec\u0103derii, c\u0103zut \u00eentr-o fals\u0103 contempla\u0163ie \u201enaiv\u0103\u201c, dubitativ\u0103, \u00eens\u0103. Re\u00eentors acas\u0103, renegatul Cioran, necunoscut \u015fi necomentat \u00een climatul dogmatic, \u201esedat\u201c, castrat \u00een Eseurile t\u0103lm\u0103cite de Modest Morariu (1988) ne \u00eembie acum, prin lectura propus\u0103 de Horia P\u0103tra\u015fcu, s\u0103 ne lep\u0103d\u0103m de \u201ecentura de prejudec\u0103\u0163i\u201c, valoriz\u00e2nd terapeutic g\u00e2ndirea negativ\u0103. Nu evacu\u00e2nd potopul g\u00e2ndurilor negre \u015fi ne\u00eembr\u0103\u0163i\u015f\u00e2nd moda g\u00e2ndirii pozitive, \u00een numele unui optimism autoreferen\u0163ial, cum observ\u0103 Horia P\u0103tra\u015fcu. Un optimism care, el \u00eensu\u015fi, prin sine, f\u0103r\u0103 alt suport, ar fi chiar binele. Lec\u0163ia cioranian\u0103 propune o zbuciumat\u0103 t\u0103m\u0103duire, accept\u00e2nd c\u0103 r\u0103ul esen\u0163ial este via\u0163a \u00eens\u0103\u015fi; c\u0103 via\u0163a care ni s-a dat este o boal\u0103 \u015fi omul, fatalmente, este o fiin\u0163\u0103 bolnav\u0103, con\u015ftientiz\u00e2ndu-\u015fi datul ontologic. Or, Horia P\u0103tra\u015fcu, \u201erescriind\u201c teza de doctorat a lui Cioran (promis\u0103, niciodat\u0103 \u00eencheiat\u0103), discut\u0103 despre func\u0163ia gnoseologic\u0103 a extazului \u015fi ne invit\u0103 s\u0103 retr\u0103im, prin asumarea Operei, psiho-drama lui Cioran. Cu observa\u0163ia c\u0103 ea nu se salveaz\u0103 doar prin stil, cum, \u00eendeob\u015fte, se crede. Superbia stilului, ra\u0163ioneaz\u0103 exegetul, mascheaz\u0103 ad\u00e2ncimea g\u00e2ndului, mereu \u00eenvolburat, prins \u00een menghina contrariilor. \u00cen plus, c\u0103r\u0163ile scrise p\u00e2n\u0103 acum, la noi, despre Cioran, apar\u0163in, majoritar, unor autori de forma\u0163ie filologic\u0103, nu filosofic\u0103; asta creeaz\u0103, zice mali\u0163ios filosoful, un mare neajuns: le lipse\u015fte \u201eo anume enzim\u0103\u201c, \u00eenc\u00e2t, inevitabil, exege\u0163ii nu-l pot \u201edigera\u201c!<br \/>\nIat\u0103 c\u0103, \u201edigerat\u201c de Horia P\u0103tra\u015fcu, scos de sub \u201edictatul fericirii\u201c \u015fi eliberat de prejudec\u0103\u0163i, Cioran ni se dezv\u0103luie sub alt chip. Desigur, respect\u00e2ndu-\u015fi statutul ambiguu; privit, cu simpatie distant\u0103, dinspre cetatea filosofilor, \u201edezertorul\u201c fiind convins c\u0103 filosofia de sistem \u201enu ajut\u0103 la nimic\u201c. Dar, noteaz\u0103 Horia P\u0103tra\u015fcu, filosofia de sistem nu este singura posibil\u0103! A\u015fadar, doar g\u00e2nditor, \u00eenvolburat, desigur, poetic, glorific\u00e2nd ira\u0163ionalitatea vie\u0163ii \u015fi trucul atemporalit\u0103\u0163ii; cititor harnic, resping\u00e2nd referin\u0163ele livre\u015fti \u015fi spa\u0163iul aseptic al bibliotecii; un existen\u0163ialist (ateu, au completat imediat unii), client statornic al cafenelei Flore, dorind c\u0103r\u0163i provocatoare, explozive, \u00eencerc\u00e2nd s\u0103 ne \u00eenve\u0163e cum s\u0103 tr\u0103im \u00een prezen\u0163a r\u0103ului, \u00eentr-o lume f\u0103r\u0103 sens. Cartea lui Horia P\u0103tra\u015fcu are marele merit de a opera o nou\u0103 deschidere, recuper\u00e2nd extaziologia cioranian\u0103 \u015fi reintegr\u00e2nd psihologia, pitit\u0103 \u00een cutele operei. Fiindc\u0103 filosofia \u015fi psihologia, desp\u0103r\u0163ite \u201edin varii motive\u201c, se caut\u0103 f\u0103r\u0103 istov \u015fi, dincolo de seduc\u0163ia aparen\u0163elor literare, Cioran, \u00eendatorat intui\u0163ionismului bergsonian, o filia\u0163ie, din p\u0103cate, ignorat\u0103 de exege\u0163i, face din psihologie o filosofie practic\u0103. Adev\u0103rat, doar primele c\u0103r\u0163i, noteaz\u0103 Horia P\u0103tra\u015fcu, stau \u201e\u00een siajul unui intui\u0163ionism programatic\u201c; ulterior, influen\u0163a bergsonismului cunoa\u015fte refluxul.<br \/>\nA\u015fadar, filosof sau psiholog? Dualismul cioranian nu se dezminte, refuz\u00e2nd calea de mijloc, puls\u00e2nd \u00eentre depresie \u015fi excita\u0163ie, ca poli ai suferin\u0163ei. Punctul forte al terapiei cioraniene ar fi recunoa\u015fterea ambivalen\u0163ei sentimentelor: setea negatoare \u015fi instinctul (elanul) vie\u0163ii. Or, coexisten\u0163a antinomiilor cere, \u00een numele metafizicii vitaliste, o tr\u0103ire intens\u0103 prin metoda agoniei, ating\u00e2nd extazul. Altfel spus, doar poten\u0163area suferin\u0163ei permite \u00eentre\u0163inerea vie\u0163ii, acea \u201emoarte \u00een fl\u0103c\u0103ri\u201c prin transfigurare. Horia P\u0103tra\u015fcu ne oblig\u0103 s\u0103 recunoa\u015ftem c\u0103 nihilistul Cioran, st\u0103p\u00e2nit de \u201eorgoliul lucidit\u0103\u0163ii\u201c, disip\u00e2ndu-\u015fi comentariile despre z\u0103d\u0103rnicie \u015fi nimicnicie, ne livreaz\u0103, de fapt, \u00eentr-un sistem coerent, \u201eo \u00eenv\u0103\u0163\u0103tur\u0103 ascuns\u0103\u201c. Ne \u00eenva\u0163\u0103, f\u0103r\u0103 morg\u0103 profesoral\u0103, cum se poate tr\u0103i \u00eentr-o lume f\u0103r\u0103 sens, \u00een prezen\u0163a r\u0103ului \u015fi a suferin\u0163ei. Despre \u201eextazul \u00eendoielii\u201c s-a vorbit abundent. Ca \u015fi despre dezacordul dintre omul Cioran, suspectat de nesinceritate, cu o \u201ebiografie imposibil\u0103\u201c (cf. Ilina Gregori) \u015fi adev\u0103rul operei, considerat\u0103 de \u00eensu\u015fi Cioran o autobiografie mascat\u0103. S\u0103 fie nepotrivirea, des clamat\u0103, doar o eroare de interpretare? Sau putem vorbi de o \u201eomogenitate moral\u0103\u201c, \u00een pofida tuturor contrarierit\u0103\u0163ilor \u015fi, apoi, a indiscre\u0163iilor postume? Cert, afl\u00e2nd \u00een scris o necesitate terapeutic\u0103, domolindu-\u015fi zbuciumul, efectul Cioran poate fi tonifiant, iat\u0103 ce ne \u00eencredin\u0163eaz\u0103 volumul lui Horia P\u0103tra\u015fcu. Departe de a fi \u201eun dandy al vidului\u201c, cum l-a etichetat Bernard-Henri L\u00e9vy, acest negativist \u00e0 outrance are porniri constructive; e drept, ap\u0103sat personale \u015fi, s\u0103 recunoa\u015ftem, inutilizabile. \u00censinguratul Cioran, un apatrid metafizic, un filosof \u201enecunoscut\u201c, nicidecum scriitor (zicea), bucur\u00e2ndu-se de pl\u0103cerea anonimatului, \u00eencercat de g\u00e2ndul evad\u0103rii dintr-un Paris agitat (considerat \u201eun cimitir sprin\u0163ar\u201c) scrie pentru a se u\u015fura. Pedepsind, astfel, insignifian\u0163a Universului, nepotrivirea dintre lume \u015fi noi, o discordan\u0163\u0103 \u201ef\u0103r\u0103 leac\u201c. Iubind via\u0163a p\u0103tima\u015f, duc\u00e2nd o existen\u0163\u0103 de parazit, iubind \u201ereligia\u201c libert\u0103\u0163ii, Cioran o g\u0103sea lipsit\u0103 de sens. Doar acord\u00e2ndu-\u015fi \u201emonopolul lucidit\u0103\u0163ii\u201c, filosoful \u201edisper\u0103rii\u201c putea vorbi de \u015fansa unor \u201esinucideri z\u0103d\u0103rnicite\u201c.<br \/>\nDar conversiunea negativului, vis\u00e2nd la afirmarea fiin\u0163ei rom\u00e2ne\u015fti, \u015fi \u201e\u00een-fiin\u0163area\u201c Rom\u00e2niei, l-a ispitit pe reformatorul Cioran, cercet\u00e2nd fenomenul \u201eneantului valah\u201c \u00eentr-un aspru rechizitoriu, f\u0103cut cu \u201eur\u0103 iubitoare\u201c, denun\u0163\u00e2nd \u201egolurile\u201c noastre istorice \u015fi psihologice. O idolatrie \u201epe dos\u201c, o crea\u0163ie ex nihilo, n\u0103scocind un viitor \u00een care nu credea, cum va recunoa\u015fte, poc\u0103it, \u00een \u0162ara mea. Dar Schimbarea la fa\u0163\u0103 a Rom\u00e2niei (1936) \u00eempingea izb\u0103vitoarea solu\u0163ie cioranian\u0103 (individual\u0103) la scara neamului, postul\u00e2nd un mesianism de \u00eemprumut, pe fundalul unei religiozit\u0103\u0163i \u201ede vitrin\u0103\u201c. \u00cen dezacord cu Blaga, junele filosof depl\u00e2ngea deficitul de vitalitate, scepticismul subteran, lipsa pasionalit\u0103\u0163ii, resemnarea, autodispre\u0163ul etc., ca determinante psihologice (\u201econdi\u0163ii l\u0103untrice\u201c), definind matricea stilistic\u0103. Iar solu\u0163ia nu putea fi dec\u00e2t tr\u0103irea cu intensitate (eroism) a tragismului Istoriei noastre, poten\u0163\u00e2nd suferin\u0163a prin maximizarea negativismului. Adic\u0103 tr\u0103irea extatic\u0103, recomandare pe care Horia P\u0103tra\u015fcu o vede ca replic\u0103 la Eonul dogmatic blagian. S\u0103 observ\u0103m, \u00een treac\u0103t, c\u0103 transfigurarea este un concept fundamental, at\u00e2t la Blaga, c\u00e2t \u015fi la Cioran. Dar dac\u0103 \u201esaltul ecstatic\u201c blagian nu presupunea un program mesianic, exaltatul Cioran, atins de febra mesianic\u0103, viseaz\u0103 \u201erespira\u0163ia istoric\u0103\u201c prin saltul transfigurator, posibil prin ardoare \u015fi dezn\u0103d\u0103jduire organic\u0103. Scepticismul ar fi \u201e\u00eent\u00e2ia treapt\u0103\u201c pentru a c\u0103p\u0103ta, prin geniu colectiv, \u201egustul devenirii\u201c, ie\u015find din somnul istoric. Este un provitalism, urm\u00e2ndu-l pe Ludwig Klages, \u00een perioada berlinez\u0103, cu bursa Humboldt, sanc\u0163ionat de Blaga, sper\u00e2nd c\u0103 junele Cioran \u201ese va ast\u00e2mp\u0103ra\u201c. Admirator al lui Blaga, t\u00e2n\u0103rul Cioran, \u201eo apari\u0163ie fenomenal\u0103\u201c (cf. Mircea Eliade), scrisese cu entuziasm despre c\u0103r\u0163ile filosofului-poet; \u015fi nu ezitase a-l califica drept \u201eun g\u00e2nditor de elit\u0103\u201c. E drept, sub rezerva c\u0103 Blaga \u201enu va scrie niciodat\u0103 o filosofie a vie\u0163ii\u201c. Cum vedem, transfigurarea, un concept-cheie la cei doi, prime\u015fte solu\u0163ii diferite; iar corec\u0163iile lui Horia P\u0103tra\u015fcu, binevenite \u015fi solid argumentate, risipesc alte prejudec\u0103\u0163i longevive. Cum ar fi, bun\u0103oar\u0103, chiar scenariul transfigur\u0103rii, acolo unde Cioran \u201ecel r\u0103u\u201c indica, potrivit multor voci, reformarea sensibilit\u0103\u0163ii rom\u00e2ne\u015fti prin cultul for\u0163ei \u015fi un ethos agresiv. Cititor atent, Horia P\u0103tra\u015fcu observ\u0103 echivocul cioranian \u015fi constat\u0103 c\u0103 e vorba de o transfigurare slab\u0103. \u201eCon\u015ftiin\u0163a nemul\u0163umit\u0103\u201ca lui Cioran nu plonjeaz\u0103 \u00een utopie; el cere, lucr\u00e2nd pe exemplul spaniol, o cultur\u0103 intermediar\u0103 prin rena\u015ftere spiritual\u0103, ie\u015find din anistoric. \u015ei n\u0103d\u0103jduind c\u0103 t\u0103m\u0103duirea e posibil\u0103 tocmai prin con\u015ftientizarea bete\u015fugurilor firii noastre, \u201ec\u0103r\u0103u\u015fite prin Istorie\u201c, cum scria Ionel Necula.<br \/>\nEvident, Schimbarea la fa\u0163\u0103 nu e o carte f\u0103r\u0103 destinatar. Ea se \u00eenscrie chiar unei direc\u0163ii, biciuind relele societ\u0103\u0163ii rom\u00e2ne\u015fti, cu numeroase lucr\u0103ri neflatante, iritante, deprimante, scandaliz\u00e2nd o societate nepreg\u0103tit\u0103. Prefer\u00e2nd oglinzi mincinoase \u015fi rul\u00e2nd zestrea cli\u015feistic\u0103; fie schi\u0163\u00e2nd un tablou idilic, fie reactiv\u00e2nd molima nihilismului, precum at\u00e2\u0163ia cior\u0103nei de serviciu care, sub cupola nesiguran\u0163ei, asum\u00e2ndu-\u015fi rolul de guru catodici profe\u0163esc, pe ton v\u0103ic\u0103re\u0163, \u00eentr-o lume traumatic\u0103, apocalipsa. Dup\u0103 cum putem descoperi \u015fi cercet\u0103ri temeinice, refuz\u00e2nd speculativismul folcloric. S\u0103 amintim recenta monografie cognitiv-experimental\u0103 (Psihologia poporului rom\u00e2n, Polirom, 2015) semnat\u0103 de profesorul clujean Daniel David, miz\u00e2nd, \u00een numele unui patriotism modern, pe func\u0163ia autocunoa\u015fterii, \u015ftiind c\u0103 un proiect de \u0163ar\u0103 presupune, prioritar, o muta\u0163ie cultural\u0103.<br \/>\n<strong>Despre \u201etransfigurare\u201c, <\/strong><br \/>\n<strong>\u00eentr-o Rom\u00e2nie \u201eam\u00e2nat\u0103\u201c<\/strong><br \/>\nContempl\u00e2nd, mistuit de remu\u015fc\u0103ri, \u201eza\u0163ul fostelor nebunii\u201c \u015fi angajarea juvenil\u0103, glorific\u00e2nd, cu \u201eura iubitoare\u201c a acelor ani (considera\u0163i \u201eanii altcuiva\u201c), o viziune mesianic-totalitar\u0103, b\u0103tr\u00e2nul Cioran se dezicea, p\u0103relnic, de \u201eimperialismul vie\u0163ii\u201c, de febra tr\u0103itului, color\u00e2nd subiectiv, cu simpatii extremiste, acele pagini. Chiar dac\u0103 r\u00e2vne\u015fte abstragerea \u00een intemporalitate, viz\u00e2nd nelini\u015ftea impersonal\u0103 \u015fi se vrea, prin scrisul s\u0103u, \u201edincolo de istorie \u015fi de devenire\u201c. \u015etie, \u00eens\u0103, c\u0103 \u201eo carte trebuie s\u0103 fie o primejdie\u201c. Iar Schimbarea la fa\u0163\u0103 a Rom\u00e2niei purta acel pasional mesaj, bran\u015fat la febra devenirii \u015fi voin\u0163a de transformare. Condamn\u00e2nd vehement o Rom\u00e2nie \u201emediocr\u0103, domoal\u0103, resemnat\u0103\u201c, o \u0163ar\u0103-ecou, golit\u0103 de dramatism, cultiv\u00e2nd, sub pav\u0103za defetismului, o spectaculoas\u0103 indiferen\u0163\u0103.<br \/>\nPreceptul cioranian, surdinizat \u00een interpretarea lui Horia P\u0103tra\u015fcu, invita\u00a0\u00a0 \u2013 corectiv \u2013 la o desp\u0103r\u0163ire de soarta minor\u0103 a neamului, acesta urm\u00e2nd a exista doar \u201eca amenin\u0163are\u201c. \u00cendemn\u00e2nd la o \u201eiubire con\u015ftient\u0103 a puterii\u201c \u015fi flagel\u00e2nd \u201eneantul trecutului propriu\u201c, deloc flatant, eseistul era de fapt fr\u0103m\u00e2ntat de o dureroas\u0103 problem\u0103: ce trebuie s\u0103 r\u0103m\u00e2n\u0103 sau, dimpotriv\u0103, ce trebuie s\u0103 devin\u0103 un neam, \u00een spe\u0163\u0103 al nostru, m\u00e2nat de impulsul de a-\u015fi oferi un alt destin, ie\u015find \u00een largul Istoriei. Vituperan\u0163a cioranian\u0103, cu accente pamfletare, condamna \u2013 pe de o parte \u2013 debila pornire de a face Istorie, defensivitatea mioritic\u0103 \u015fi slaba \u00eencordare a voin\u0163ei. Pe de alt\u0103 parte, tot Cioran observa c\u0103 un destin e un dat definitiv, c\u0103 aceast\u0103 condi\u0163ie de cultur\u0103 mic\u0103 e hot\u0103r\u00e2t\u0103, pre-scris\u0103 \u00een ortogeneza culturilor. Dac\u0103 a\u015fa ar sta lucrurile, r\u0103zvr\u0103tirea, \u00een numele unei iubiri delirante, de tr\u0103ire apocaliptic\u0103, frisonat\u0103 de gustul devenirii nu poate schimba mai nimic. Soarta ne e pre-scris\u0103, acel impuls specific lucreaz\u0103 \u015fi rechizitoriul semnat de junele Cioran ne pecetluie\u015fte destinul sub semnul eternizat al neputin\u0163ei. Totu\u015fi, corec\u0163ia de orbit\u0103 pare posibil\u0103, eseistul avertiz\u00e2ndu-ne c\u0103 \u00een\u0163epenirea \u00een na\u0163ionalism, \u00eenchiderea \u00een local rateaz\u0103 \u201esensul unui neam\u201c.<br \/>\nCartea lui Cioran, scris\u0103 febricitant, condamn\u0103, \u00een fond, \u00een numele unor realit\u0103\u0163i viitoare, o indiferen\u0163\u0103 molipsitoare. Eseistul dore\u015fte pentru acest neam umilit \u015fi oropsit, dedat cu voluptate b\u0103\u015fc\u0103liei, exerci\u0163iilor de dispre\u0163 \u015fi negativitate superficial\u0103, de autodenigrare \u2013 o explozie; un miracol istoric, altfel spus, care s\u0103 ne elibereze de complexe, anul\u00e2nd inegalit\u0103\u0163ile de nivel istoric; care s\u0103 ne salveze de blestemul mioritic, schimb\u00e2ndu-ne ereditatea, acele \u201edispozi\u0163ii esen\u0163iale\u201c care ne arunc\u0103 \u00een bra\u0163ele abandonului, odihnind \u00eentr-un cre\u015ftinism pastoral. \u00cen fond, observ\u0103 moralistul, istoria noastr\u0103 conserv\u0103 doar \u201ereac\u0163ii de existen\u0163\u0103\u201c; e nevoie de a-i imprima un sens ascendent, ie\u015find din sterila zbatere orizontal\u0103, definind un popor contemplativ. Doar o \u201etabl\u0103 de conversiune\u201c, hr\u0103nind febra politic\u0103 ar putea, prin elan colectiv, s\u0103 imprime alte reflexe istorice. De\u015fi, \u00een alt loc, Cioran nuan\u0163eaz\u0103: pentru a deveni istoric\u0103, \u0163ara ar trebui s\u0103 treac\u0103 printr-o \u201erevolu\u0163ie afectiv\u0103\u201c, lep\u0103d\u00e2ndu-se, prin noi, de sensibilitatea elegiac\u0103; urc\u00e2nd spre tragicul metafizic.<br \/>\nExprim\u0103 acele c\u0103r\u0163i \u201epreistorice\u201c (cum le-a etichetat \u00eensu\u015fi autorul) p\u0103rerile unui \u201et\u00e2n\u0103r smintit\u201c? S\u0103 n-aib\u0103 Cioran dreptul la c\u0103in\u0163\u0103? Poart\u0103 ele un fond excesiv, o \u00eenc\u0103rc\u0103tur\u0103 juvenil\u0103, sunt povara sincer\u0103 a unei crize? Indiscutabil. \u00cen fond, Pe culmile disper\u0103rii dezv\u0103luia o intui\u0163ie primordial\u0103: \u201etot ce aveam s\u0103 scriu dup\u0103 aceea, recuno\u015ftea Cioran, se g\u0103se\u015fte, deja, \u00een ea\u201c. \u015ei apoi stilul catastrofic, valabil ast\u0103zi ca \u015fi ieri, contamineaz\u0103 temperamentele problematice, corupte de un minus vital. Radicalismul cioranian, transparent \u00een aceste opinii de tinere\u0163e, viza o solu\u0163ie regeneratoare; probabil c\u0103 elanul autoritar al dictaturii (pentru care Cioran manifesta o admira\u0163ie \u201emaladiv\u0103\u201c, un entuziasm explicit; cf. Z. Ornea) hr\u0103nea g\u00e2ndul unei alte Rom\u00e2nii, p\u0103truns\u0103 de fanatism orb, izbucnind din periferia rat\u0103rii.<br \/>\nDac\u0103 Emil Cioran, biciuind, \u00een anii tineri, orgoliul na\u0163ional (mereu \u00een suferin\u0163\u0103) \u015fi denun\u0163\u00e2nd sl\u0103biciunile na\u0163ionalismului rom\u00e2nesc, explica \u201eam\u00e2narea\u201c Rom\u00e2niei prin r\u0103ul interior (anemica for\u0163\u0103 l\u0103untric\u0103, neconvergen\u0163a ac\u0163ional\u0103 a Provinciilor), nicidecum prin \u201epiedicile din afar\u0103\u201c, Theodor Codreanu, \u015fi el \u00eengrijorat pentru soarta neamului (confruntat acum cu derom\u00e2nizarea), vorbe\u015fte despre o \u201emutilare\u201c a destinului prin bol\u015fevizare. O alt\u0103 schimbare la fa\u0163\u0103, a\u015fadar, visatul \u201esalt\u201c cioranian \u00een pl\u0103m\u0103direa Rom\u00e2niei (\u00een sensul progresului organicist, pe filon eminescian) fiind \u00eenlocuit cu o brutal\u0103 sovietizare, impus\u0103 din exterior. Evident, cartea lui Theodor Codreanu (A doua schimbare la fa\u0163\u0103, Princeps Edit, Ia\u015fi, 2008) poate fi citit\u0103 \u015fi ca o replic\u0103 la volumul din 1936; dar criticul \u00eempinge analiza p\u00e2n\u0103 \u00een zilele noastre, dincolo de \u201efa\u0163a comunist\u0103\u201c, cu \u015ftiuta exacerbare na\u0163ionalist\u0103, cercet\u00e2nd transdisciplinar destinul culturii \u015fi civiliza\u0163iei rom\u00e2ne\u015fti \u00een \u201epost-na\u0163ionalism\u201c. Critic\u00e2nd vehement \u2013 pe suport eminescian \u2013 invazia \u201epr\u0103d\u0103torilor\u201c, regimul cleptocratic, f\u0103r\u0103 a se iluziona c\u0103 \u201ebotezul magic\u201c (prin aderarea la U.E.) schimb\u0103 radical, peste noapte, datele problemei. \u00cen fond, ca \u0163ar\u0103 a formelor f\u0103r\u0103 fond (cum sun\u0103 un vechi diagnostic), Rom\u00e2nia probeaz\u0103, paradoxal, c\u0103 sarabanda formelor (preluate mimetic) se \u00eenso\u0163e\u015fte cu rezisten\u0163a fondului. \u201eSchimb\u0103rile la fa\u0163\u0103\u201c, c\u00e2te au fost, dovedesc, de fapt , neschimbarea noastr\u0103.<br \/>\nConstatarea lui M. Eliade (din 1935!), blam\u00e2nd \u201edezm\u0103\u0163ul intern\u201c \u015fi sper\u00e2nd la un loc onorabil \u00een lume, r\u0103m\u00e2ne, vai, valabil\u0103. Din p\u0103cate, corup\u0163ia, politica de clan, descompunerea organismului societal, incompeten\u0163a, slug\u0103rnicia, iresponsabilitatea, neseriozitatea etc. \u201efac\u201c imaginea \u0163\u0103rii: nea\u015fezat\u0103, nevertebrat\u0103, conflictual\u0103, cobor\u00e2nd \u00een ochii str\u0103in\u0103t\u0103\u0163ii. Riscante, sfaturile lui Cioran n-au rodit. Iar \u201etransfigurarea\u201c r\u0103m\u00e2ne \u00een a\u015fteptare.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u201eCe caut eu aici?\u201c C\u00e2teva recente apari\u0163ii editoriale, st\u00e2rnind, sper\u0103m, comentarii bogate, ne \u00eent\u0103resc convingerea c\u0103 interesul pentru paradoxalul \u015fi controversatul Cioran nu a declinat; dimpotriv\u0103. Am putea chiar spune, al\u0103turi de Patrice Bollon, c\u0103 receptarea \u201eereticului\u201c Cioran \u201enici nu a \u00eenceput cu adev\u0103rat \u00eenc\u0103\u201c. Avem \u00een vedere, negre\u015fit, pe frontul exegetic autohton, lectura nuan\u0163at\u0103,&hellip;&nbsp;<a href=\"https:\/\/revistacultura.ro\/nou\/cioran-terapeutul\/\" rel=\"bookmark\">Cite\u0219te mai mult &raquo;<span class=\"screen-reader-text\">Cioran, terapeutul<\/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":[42],"tags":[15474],"class_list":["post-25123","post","type-post","status-publish","format-standard","hentry","category-cultura-istoriei","tag-cioran-psiholog"],"views":2893,"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\/25123","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=25123"}],"version-history":[{"count":1,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/25123\/revisions"}],"predecessor-version":[{"id":25124,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/25123\/revisions\/25124"}],"wp:attachment":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/media?parent=25123"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/categories?post=25123"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/tags?post=25123"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}