{"id":1890,"date":"2022-01-26T16:56:32","date_gmt":"2022-01-26T14:56:32","guid":{"rendered":"http:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=1890"},"modified":"2022-03-16T22:58:45","modified_gmt":"2022-03-16T20:58:45","slug":"nicolae-bagdasar-despre-adevar-ca-miza-in-cultura-europeana","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/volumul-17-2021\/nicolae-bagdasar-despre-adevar-ca-miza-in-cultura-europeana\/","title":{"rendered":"Nicolae Bagdasar: Despre adev\u0103r ca miz\u0103 \u00een cultura european\u0103 | Henrieta Ani\u0219oara \u0218erban"},"content":{"rendered":"\n

Nicolae Bagdasar: Despre adev\u0103r ca miz\u0103 \u00een cultura european\u0103<\/h2>\n\n\n\n

HENRIETA ANI\u0218OARA \u0218ERBAN<\/h5>\n\n\n\n

Institutul de Filosofie \u0219i Psihologie \u201eC. R\u0103dulescu-Motru\u201d al Academiei Rom\u00e2ne<\/p>\n\n\n\n

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Nicolae Bagdasar: On truth as a stake in the European culture<\/h5>\n\n\n\n

Abstract: <\/strong>The subject of truth in philosophy has the role of generating multi-faceted aspects having logical, epistemological, cultural and cultural-historical relevance. Nicolae Bagdasar (1896\u20131971), as an epistemologist interested in the delimitation of logical from the psychological aspects, sustained an epistemology centred on logic and truth in a period in which knowledge was emerging as an autonomous concept and as a scientific, objective and formal discipline. In this context, Nicolae Bagdasar considers the truth a problem to be analysed in correlation with reality and inseparable from the latter. The following paper identifies in his work Din problemele culturii europene<\/em> (Among the problems of European culture<\/em>) a dual approach, epistemological and cultural. The paper concludes with a comparison of Nicolae Bagdasar\u2019s and Constantin Noica\u2019s views on European culture in order to emphasize a substantial synonymy between the terms Europe\u201d and \u201cculture\u201d.<\/p>\n\n\n\n

Keywords:<\/strong> truth; rationalism; Kantianism; epistemology; European culture.<\/p>\n\n\n\n

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ADEV\u0102RUL \u00ceN CULTURA EUROPEAN\u0102<\/strong><\/h6>\n\n\n\n

Nicolae Bagdasar este \u00een primul r\u00e2nd un teoretician preocupat de originea, natura, limitele \u0219i valoarea cunoa\u0219terii. Interesat de delimitarea logicului de psihologic, sus\u021bine o epistemologie centrat\u0103 pe logic\u0103 \u0219i adev\u0103r. Cunoa\u0219terea se contureaz\u0103 ca un concept autonom \u0219i ca o disciplin\u0103 \u0219tiin\u021bific\u0103, obiectiv\u0103 \u0219i formal\u0103. \u00cen acest context, ca \u0219i Henrich Maier[1]<\/a><\/sup>, Nicolae Bagdasar consider\u0103 adev\u0103rul o problem\u0103 de analizat \u00een corela\u021bie cu realitatea \u0219i de nedisociat de realitate.<\/p>\n\n\n\n

\u00cen lucrarea sa intitulat\u0103 Din problemele culturii europene<\/em>[2]<\/a><\/sup><\/sup>, Nicolae Bagdasar porne\u0219te de la o amuzant\u0103 istorioar\u0103 a poetului Heinrich Heine. \u00cen povestire, tema c\u0103milei cap\u0103t\u0103 diverse abord\u0103ri europene, dup\u0103 un specific na\u021bional care confirm\u0103 un adev\u0103r despre for\u021ba creatoare na\u021bional\u0103: francezul urm\u0103re\u0219te clar \u0219i concis<\/em> \u00eensu\u0219irile reprezentative ale c\u0103milei; englezul este empiric \u0219i reclam\u0103 cu necesitate investigarea c\u0103milei la fa\u021ba locului; polonezul este emo\u021bional \u0219i ajunge la un imn \u00een\u0103l\u021bat c\u0103milei, \u00een timp ce neam\u021bul porne\u0219te de la un \u201esentiment interior\u201d \u0219i \u201ese retrage\u201d pentru a-l valorifica \u00eentr-o \u201elucrare voluminoas\u0103\u201d. Toate aceste aspecte defi\u00adnitorii sunt \u0219i caracteristici ale unui specific cultural.<\/p>\n\n\n\n

A\u0219a cum reiese \u0219i din povestioara de mai sus, dincolo de mali\u021biozitatea amuzant\u0103 fa\u021b\u0103 de spiritul german, deosebirea dintre tipologiile europene este remarcabil\u0103. Francezii agreeaz\u0103 metoda matematic\u0103 \u0219i sunt ra\u021bionali\u0219ti. Ace\u0219tia situeaz\u0103 cunoa\u0219terea \u00eentr-o deta\u0219are de datele sim\u021burilor \u0219i \u00een aspira\u021bia c\u0103tre abstract \u0219i general, pentru a identifica principiile lucrurilor \u00een mod deductiv \u0219i succint (sintetic). Dezideratul cultural francez al clarit\u0103\u021bii \u00eeng\u0103duie totu\u0219i \u0219i paradoxul, \u0219i forma literar\u0103. Dogmatismul francez face totu\u0219i loc scepticis\u00admului. O anumit\u0103 m\u00e2ndrie fa\u021b\u0103 de izb\u00e2nzi istorice trecute coexist\u0103 cu un puternic spirit social \u0219i politic progresist.<\/p>\n\n\n\n

\u00cen schimb, englezii sunt, dup\u0103 cum se \u0219tie, conservatori, iar demersul cultural \u0219i teoretic englez este \u00eentemeiat pe experien\u021b\u0103 \u0219i empiric. Aparatul \u0219tiin\u021bific teoretic (principiile, axiomele sau legile cunoa\u0219terii) este acceptat dac\u0103 se verific\u0103 empiric. Datele empirice sunt alfa \u0219i omega \u00een cunoa\u0219tere. Filosofia englez\u0103 nu se preocup\u0103 de sisteme metafizice, observ\u0103 Nicolae Bagdasar.<\/p>\n\n\n\n

Filosofia german\u0103 \u00eens\u0103, prin intermediul intui\u021biei, permite o conlucrare a misticismului \u0219i a ra\u021bionalismului. Tot ce provine din empirism, ceea ce spiritul german nu refuz\u0103 ab initio<\/em>, este ridicat ra\u021bional-speculativ la un nivel \u00eenalt de valabilitate (universal\u0103). \u00cen moral\u0103, spiritul german acord\u0103 un loc privilegiat datoriei (\u0219i nu utilit\u0103\u021bii).<\/p>\n\n\n\n

Dar diferen\u021bele nu pot eclipsa faptul c\u0103 toate aceste popoare europene at\u00e2t de diferite, fie c\u0103 sunt preponderent idealiste, fie c\u0103 sunt preponderent ra\u021bionaliste, au \u00een comun un set de valori din domenii predilecte: \u0219tiin\u021bific, moral, estetic sau religios, orientate spre progres. Adev\u0103rurile acestor domenii sunt componentele esen\u021biale ale culturii europene, spune Bagdasar[3]<\/a><\/sup><\/sup>, de\u0219i domeniile men\u021bionate sunt independente, iar cele patru categorii de adev\u0103ruri sunt categorii valorice distincte \u00eendatorate unei structuri interne specific europene a domeniului. \u00cen \u0219tiin\u021b\u0103, spre exemplu, cercetarea european\u0103 experimental\u0103 este avansat\u0103, dar motiva\u021biile sunt teoretice, nu de natur\u0103 practic\u0103.<\/p>\n\n\n\n

Cu alte cuvinte, cercetarea \u0219tiin\u021bific\u0103 urm\u0103re\u0219te mai presus de toate stabilirea adev\u0103rului, a adev\u0103rului independent de p\u0103rerile noastre subiective \u0219i de prejudec\u0103\u021bile noastre mo\u0219tenite, independent de nevoile noastre morale \u0219i de aspira\u021biile noastre transcendente.[4]<\/a><\/sup><\/sup><\/p><\/blockquote>\n\n\n\n

\u00cen epistemologie, apogeul ra\u021bionalist se reg\u0103se\u0219te \u00een naturalism. Actual \u00een ra\u021bionalismul s\u0103u apropiat de naturalism, N. Bagdasar spune explicit:<\/p>\n\n\n\n

Adev\u0103rul \u00eenainte \u0219i mai presus de toate<\/em> <\/strong>[subl. autorului], iat\u0103 deviza oric\u0103rui om de \u0219tiin\u021b\u0103 din Europa. Tendin\u021ba aceasta de cunoa\u0219tere, de cunoa\u0219tere dezinteresat\u0103 \u0219i obiectiv\u0103, este a\u0219a de puternic\u0103, \u00eenc\u00e2t ea nu poate fi \u00eempiedicat\u0103 sau distrus\u0103 f\u0103r\u0103 a aduce o grav\u0103 \u0219tirbire originalit\u0103\u021bii culturii europene. Nici un om de \u0219tiin\u021b\u0103 nu vrea s\u0103 se simt\u0103 stingherit \u00een cercet\u0103rile lui de considera\u021bii non-teoretice<\/em> [subl. n.], nici un om de \u0219tiin\u021b\u0103 nu vrea s\u0103 \u021bin\u0103 seam\u0103 \u00een cercet\u0103rile lui de criterii, altele dec\u00e2t acelea pe care le impune natura domeniului cu care se ocup\u0103.[5]<\/a><\/sup><\/sup><\/p><\/blockquote>\n\n\n\n

Termenul de naturalism nu este folosit aici \u00een sens spinozist, ontologic \u2013 natura este tot ceea ce exist\u0103. Perspectiva epistemologic\u0103 modern\u0103 \u0219i contem\u00adporan\u0103, \u00een special epistemologia american\u0103, indic\u0103 un alt con\u021binut pentru termenul de naturalism, ca fiind apropierea epistemologic\u0103 de realitate \u0219i studiul realit\u0103\u021bii dup\u0103 tipicul \u0219tiin\u021belor naturii.[6]<\/a><\/sup><\/sup> A\u0219a cum stau lucrurile din perspectiva acestei defini\u021bii, componenta predominant\u0103 \u00een aceast\u0103 accep\u021biune despre naturalism este cea metodologic\u0103, \u00een care autoritatea revine metodei \u0219tiin\u021bifice, dar exist\u0103 \u0219i o component\u0103 care respinge orice amestec \u201esupranatural\u201d, orice considera\u021bii \u201enon-teoretice\u201d. Din aceast\u0103 perspectiv\u0103, Nicolae Bagdasar \u00eensu\u0219i poate fi considerat un ra\u021bionalist naturalist. Ast\u0103zi, \u00een contemporaneitate, lucr\u0103rile unor naturali\u0219ti de prim rang (spre ilustrare, David Bloor, Barry Barnes, Steve Shapin \u0219i David Edge) propun un a\u0219a-numit \u201eProgram Tare\u201d (Strong Programme<\/em>) \u00een epistemologie. Teza \u201eProgramului Tare\u201d este aceea c\u0103 ra\u021biona\u00adlitatea \u0219tiin\u021bific\u0103 se afl\u0103 \u00een contextele sociale \u00een care activeaz\u0103 oamenii de \u0219tiin\u021b\u0103; ra\u021bionali\u0219tii de tipul lui Larry Laudan \u0219i Ernan McMullin sus\u021bin c\u0103 exclusiv explica\u021bia ra\u021bional\u0103 d\u0103 seama de realiz\u0103rile \u0219tiin\u021bifice (\u00een timp ce explica\u021bia social\u0103 ar explica e\u0219ecul \u0219tiin\u021bific).<\/p>\n\n\n\n

Nicolae Bagdasar \u00eensu\u0219i \u00eentrevede implica\u021biile sociologice \u00een cunoa\u0219tere \u0219i influen\u021ba contextelor sociale asupra ra\u021bionalit\u0103\u021bii \u0219tiin\u021bifice. Aspectul este evident atunci c\u00e2nd Bagdasar ridic\u0103 problema \u201emagister dixit<\/em>\u201d:<\/p>\n\n\n\n

Cultul autorit\u0103\u021bii, acel magister dixit <\/em>[subl. autorului], care a dominat veacuri de-a r\u00e2ndul nu a avut \u0219i nu are \u00een ochii adev\u0103ratului om de \u0219tiin\u021b\u0103 nici o valoare, n-a constituit \u0219i nu constituie nici o obliga\u021bie. Adev\u0103rul pentru adev\u0103r, cercetarea pentru descoperirea adev\u0103rului, indiferent de consecin\u021bele pe care acesta le-ar putea avea asupra credin\u021belor religioase \u0219i p\u0103rerilor colective, e tr\u0103s\u0103tura fundamental\u0103 a \u0219tiin\u021bei europene<\/em> <\/strong>[subl. n.].[7]<\/a><\/sup><\/sup><\/p><\/blockquote>\n\n\n\n

Filosoful Nicolae Bagdasar nu ignor\u0103 contextul uman, moral \u0219i, p\u00e2n\u0103 la urm\u0103, social al cunoa\u0219terii, chiar dac\u0103 nu este preocupat cu deosebire de acest context \u0219i eviden\u021biaz\u0103 ca tr\u0103s\u0103tur\u0103 a \u0219tiin\u021bificit\u0103\u021bii culturii europene ra\u021bionalismul<\/em> acesteia, universalismul<\/em> \u0219i preocuparea pentru adev\u0103r<\/em>.<\/p>\n\n\n\n

Discu\u021bia despre cultura european\u0103 comport\u0103 dou\u0103 paliere: cel epistemologic, care include orientarea european\u0103 c\u0103tre \u0219tiin\u021bificitate, \u0219i cel al valorilor, care unific\u0103 \u00een mare parte perspectivele trecute, prezente \u0219i viitoare ale \u201eeuropenit\u0103\u021bii\u201d.<\/p>\n\n\n\n

\u00cen domeniul artei, mai precis, al muzicii, Bagdasar identific\u0103 o preocupare pentru muzica \u201earmonic\u0103 ra\u021bional\u0103\u201d, sub aspectele contrapunctului \u0219i armoniei, aplica\u021bia ra\u021bional\u0103 a spiritului artistic manifest\u00e2ndu-se ca principiu constructiv \u0219i expresiv \u0219i \u00een cl\u0103dirile monumentale, \u00een pictur\u0103 \u0219i sculptur\u0103. \u00cen domeniul eticii, pornind de la discu\u021bia european\u0103 despre rela\u021bia dintre determinism \u0219i libertate, cultura european\u0103 a ar\u0103tat c\u0103 omul este liber \u0219i responsabil, ca urmare, c\u0103l\u0103uzindu-\u0219i via\u021ba dup\u0103 reguli \u0219i norme. Chiar mai mult, europeanul \u00ee\u0219i d\u0103 singur normele; Nicolae Bagdasar face \u00een acest sens referire la Kant \u0219i la maxima voin\u021bei umane, care este menit\u0103 s\u0103 poat\u0103 valora ca principiu al unei legisla\u021bii universale<\/em>. Aceasta este ridicarea la personalitate a omului<\/em>, arat\u0103 Nicolae Bagdasar, cu o referire tacit\u0103, \u00een opinia mea, la C. R\u0103dulescu-Motru. \u201eLibertate, responsabilitate, norm\u0103, personalitate sunt catego\u00adriile de seam\u0103 ale eticei europene\u201d[8]<\/a><\/sup><\/sup>, scrie Bagdasar.<\/p>\n\n\n\n

Munca \u0219i iubirea aproapelui sunt eviden\u021biate de autor drept caracteristici europene cu origine cre\u0219tin\u0103, dar care induc \u00een societatea european\u0103 un \u201ecult al voin\u021bei \u0219i disciplinei\u201d care nu este str\u0103in de organizarea statal\u0103 democratic\u0103 bazat\u0103 pe separarea puterilor \u00een stat. Organizarea birocratic\u0103 este tot o expresie a ra\u021bionalis\u00admului european, ca \u0219i organizarea juridic\u0103. Progresul universitar, progresul tehnic \u0219i \u0219tiin\u021bific subliniaz\u0103, din perspectiva lui Bagdasar, faptul c\u0103 \u201enici o alt\u0103 cultur\u0103 n\u2011a f\u0103cut \u00een adev\u0103r at\u00e2t pentru \u0219tiin\u021b\u0103 c\u00e2t a f\u0103cut cultura european\u0103\u201d.[9]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Rolul principal al culturii europene este discutat de Bagdasar, cunoscut \u0219i ca traduc\u0103tor al lui Kant \u00een limba rom\u00e2n\u0103[10]<\/a><\/sup><\/sup>, \u00eentr-o interpretare a axiologiei kantiene. Kant este denumit \u201efilosof al culturii moderne\u201d, preocupat de autonomia \u0219i particula\u00adritatea \u201eregiunilor culturale\u201d.<\/p>\n\n\n\n

Condi\u021biile apriorice ale cuno\u0219tin\u021bei teoretice, caracterul imperativ \u0219i categoric al normelor morale, factorii necesari \u0219i universali ai judec\u0103\u021bilor estetice \u0219i, \u00een sf\u00e2r\u0219it, nevoia stringent\u0103 a credin\u021bei religioase, iat\u0103 care au fost scopurile pe care le-a urm\u0103rit Kant \u0219i rezultatele la care a ajuns el.[11]<\/a><\/sup><\/sup><\/p><\/blockquote>\n\n\n\n

Neokantian influen\u021bat de Husserl, Bagdasar discerne \u00eentre modalitatea logic\u0103, ontologic\u0103 \u015fi psihologia ontologic\u0103, accept\u00e2nd considerarea valorilor \u201eateoretice\u201d al\u0103turi de cele teoretice, dar fiecare dup\u0103 specific. G\u00e2ndirea apreciativ\u0103 pentru religie se num\u0103r\u0103 printre aceste rezultate \u0219i reprezint\u0103 un aspect important pentru considerarea \u201e\u00eentregului<\/em> imperiu al culturii\u201d \u0219i pentru echilibrul con\u0219tiin\u021bei europene.<\/p>\n\n\n\n

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ADEV\u0102RUL CA MIZ\u0102 A CULTURII EUROPENE<\/strong><\/h6>\n\n\n\n

Pentru Nicolae Bagdasar, \u201ecultur\u0103\u201d \u0219i \u201eEuropa\u201d sunt no\u021biuni sinonime.[12]<\/a><\/sup><\/sup> Adev\u0103rul st\u0103 \u00een centrul con\u0219tiin\u021bei culturale europene ca promotor de universalitate \u0219i spiritualitate. Valorile reale \u0219i autonomia valorilor joac\u0103 un rol important \u00een discutarea rela\u021biei dintre adev\u0103r \u0219i cultur\u0103. \u00cen acest sens putem discuta despre adev\u0103r ca miz\u0103 <\/em>a culturii europene, o cultur\u0103 dinamic\u0103, mereu \u00een prefacere.<\/p>\n\n\n\n

\u00cen interpretarea lui Nicolae Bagdasar, criza culturii europene \u0219i criza culturii moderne sunt mai degrab\u0103 fraze la mod\u0103 dec\u00e2t realit\u0103\u021bi insurmontabile. Pornind discu\u021bia despre criza culturii de la un demers definitoriu al conceptului, Bagdasar arat\u0103:<\/p>\n\n\n\n

Astfel, c\u00e2nd vorbim de cultura unui popor, \u00een\u021belegem prin aceasta mai \u00eent\u00e2i munca de crea\u021bie spiritual\u0103 pe care o depune el sau exemplarele lui alese, apoi rezultatul acestei munci, bunurile spirituale \u00een\u0219ile \u0219i, \u00een sf\u00e2r\u0219it, trecerea de care se bucur\u0103 ele \u00een ochii lui.[13]<\/a><\/sup><\/sup><\/p><\/blockquote>\n\n\n\n

Ca parte \u00eendrept\u0103\u021bit\u0103 a culturii europene, cultura rom\u00e2neasc\u0103 este descris\u0103 de filosoful rom\u00e2n prin grija pentru munca \u00een domeniul spiritului \u0219i aten\u021bia fa\u021b\u0103 de crea\u021bii.<\/p>\n\n\n\n

Nu putem vorbi de cultura rom\u00e2neasc\u0103 bun\u0103oar\u0103, dac\u0103 nu \u021binem seam\u0103 c\u0103 valorile ideale pe care poporul rom\u00e2n le respect\u0103<\/em> \u0219i la care el \u021bine<\/em> ca la sufletul lui, sunt rodul muncii lui. Dar dac\u0103 actul de crea\u021bie \u0219i grija pe care oamenii o poart\u0103 valorilor \u00een genere fac parte din no\u021biunea de cultur\u0103, \u00een \u00een\u021belesul ei larg, nu-i mai pu\u021bin adev\u0103rat ca aceast\u0103 no\u021biune are \u0219i un \u00een\u021beles restr\u00e2ns. Cultur\u0103 \u00eenseamn\u0103 \u00een acest sens restr\u00e2ns totalitatea valorilor spirituale dintr-o anumit\u0103 epoc\u0103 la un popor sau la un grup de popoare, valori privite ca bunuri obiective de sine st\u0103t\u0103toare, independente deci at\u00e2t de actul crea\u021biei c\u00e2t \u0219i de interesul ar\u0103tat lor din partea publicului.[14]<\/a><\/sup><\/sup><\/p><\/blockquote>\n\n\n\n

Dac\u0103 fenomenele naturale pot fi cunoscute prin opera\u021bii logice care conduc p\u00e2n\u0103 la urm\u0103 la descrierea unor legi universale \u0219i necesare, fenomenele culturale se circumscriu unor valori obiective exprimate prin crea\u021biile \u0219tiin\u021bifice, artistice, morale \u0219i religioase, dar au o alt\u0103 structur\u0103 dec\u00e2t fenomenele naturale.<\/p>\n\n\n\n

Ti estin Europa?<\/em> \u2013 se \u00eentreab\u0103 Bagdasar. Pozi\u021bia ra\u021bionalist\u0103 \u0219i adeziunea fa\u021b\u0103 de conceptul autonomiei valorilor sunt definitorii pentru cultura european\u0103. Im\u00adplicit, crizele care afecteaz\u0103 cultura european\u0103 sunt crize ale ra\u021bionalit\u0103\u021bii \u0219i auto\u00adnomiei valorilor. De altfel, crizele cul\u00adturale sunt consecin\u021be ale dinamicii culturale fire\u0219ti. \u00cenregimentarea culturii sub o categorie de valori religioase, spre exemplu, ar fi ceva total neeuropean. Totodat\u0103, a concepe cultura european\u0103 cu obstina\u021bie ca spiritualitate total deco\u00adnectat\u0103 de valori religioase, ori morale, ori liberale (asociate unui anumit individualism creator \u0219i drepturilor individuale) ar fi, de asemenea, ceva absurd din perspectiva cultural\u0103 european\u0103. Nici situarea exclu\u00adsiv\u0103 \u00een sfer\u0103 spiritual\u0103, ideal\u0103, nu corespunde modelului cultural european. Modelul cultural european reprezint\u0103 \u00een viziunea lui Bagdasar o conlucrare, nu doar o distinc\u021bie \u00eentre cultur\u0103 \u0219i civiliza\u021bie, no\u021biuni discutate din perspectiva filosofiei germane.<\/p>\n\n\n\n

Pe c\u00e2nd cultura<\/em> \u00eenseamn\u0103 suma valorilor ideale, totalitatea unitar\u0103 a bunurilor spirituale, privite \u00een valabilitatea lor autonom\u0103, civiliza\u021bia<\/em> \u00eenseamn\u0103 dimpotriv\u0103 adaptarea acestor valori la nevoile practice ale omului, utilizarea lor economic\u0103 pentru realizarea unei vie\u021bi materiale tihnite. De aceea cultura trebuie socotit\u0103 ca un scop, iar civiliza\u021bia ca un mijloc.[15]<\/a><\/sup><\/sup><\/p><\/blockquote>\n\n\n\n

Totu\u0219i, spre deosebire de Spengler, Bagdasar nu coreleaz\u0103 no\u021biunea de civiliza\u021bie cu decaden\u021ba, \u00een acest sens av\u00e2nd o pozi\u021bie similar\u0103 cu cea a lui C. R\u0103dulescu-Motru din Voca\u021bia<\/em>, precum \u0219i cu cea a lui Tudor Vianu. \u00cen cultura european\u0103, spiritul faustic (dionisiac) nu este neap\u0103rat opus celui apolinic sau neap\u0103rat disociat de acesta. Dezvoltarea f\u0103r\u0103 precedent a \u0219tiin\u021belor \u0219i tehnicii nu este privit\u0103 ca o dezvoltare cu orientare patologic\u0103, ori opus\u0103 celei culturale. Fr\u0103m\u00e2nt\u0103rile sunt semnul unei puternice \u201evoin\u021be de cultur\u0103\u201d. Faptul c\u0103 \u201elipse\u0219te ideea unitar\u0103\u201d, cu rol de echilibrare pentru \u201etendin\u021bele opuse\u201d, nu este un semn al decaden\u021bei, ci un fapt distinctiv pentru un moment al unei culturi \u00een continu\u0103 prefacere \u2013 o etap\u0103. Ca urmare, crizele culturii sunt ceva firesc \u0219i au un rol benefic:<\/p>\n\n\n\n

Tensiunea dintre empirism \u0219i ra\u021bionalism, clasicism \u0219i romantism, impresionism \u0219i expresionism \u0219i at\u00e2tea alte fenomene spirituale, dovede\u0219te \u00een adev\u0103r c\u0103 crizele nu sunt fenomene cu totul str\u0103ine de evolu\u021bia normal\u0103 a culturii, c\u0103 fac parte integrant\u0103 din ea. A nu recunoa\u0219te rolul esen\u021bial pe care \u00eel au crizele \u00een dezvoltarea culturii, \u00eenseamn\u0103 a ignora caracterul \u00eensu\u0219i al dezvolt\u0103rii istorice. Crizele spirituale sunt, \u00een genere, nu semne de decaden\u021b\u0103, ci faze de regrupare a for\u021belor suflete\u0219ti pentru a porni la descoperirea de noi domenii spirituale, indicii c\u0103 mai devreme sau mai t\u00e2rziu se va produce iar\u0103\u0219i o nou\u0103 sintez\u0103 cultural\u0103.[16]<\/a><\/sup><\/sup><\/p><\/blockquote>\n\n\n\n

\u201eCe este Europa?\u201d s-a \u00eentrebat \u0219i Constantin Noica, intrigat de \u00eendep\u0103rtarea dintre cele dou\u0103 Europe, apusean\u0103 \u0219i r\u0103s\u0103ritean\u0103.[17]<\/a><\/sup><\/sup> Preocuparea pentru fiin\u021ba reg\u0103sit\u0103 nu putea sta departe de preocuparea pentru cultura european\u0103 reg\u0103sit\u0103. Raport\u00e2ndu-se ca \u0219i Nicolae Bagdasar la Oswald Spengler, Declinul Europei<\/em>, \u0219i la Nicolai Berdiaev, autorul lucr\u0103rii Un nou ev mediu<\/em> (1924), Constantin Noica reface, recontureaz\u0103 \u0219i reg\u0103se\u0219te<\/em> \u00eentr-o analiz\u0103 filosofic\u0103 \u0219i spiritual\u0103 cultura, ca imagine spiritual\u0103 comun\u0103. Noica vede destinul istoric al Europei, sub aspect cultural \u0219i spiritual, prin vechime \u0219i prin persisten\u021b\u0103, prin calit\u0103\u021bi vitale, \u00eentemeiate pe caracterul european universal. Modelul cultural european are dimensiuni perene. Cultura european\u0103 \u00eenseamn\u0103 con\u0219tiin\u021b\u0103 de sine cu valori culturale europene \u0219i care manifest\u0103 aspecte ale universalit\u0103\u021bii logosului. Cultura european\u0103 ar putea disp\u0103rea, dar modelul cultural european va r\u0103m\u00e2ne de-a pururi.[18]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Exist\u0103 similitudini \u00eentre modelul cultural noician \u0219i perspectiva lui Bagdasar asupra culturii ca europenitate. Ca \u0219i Nicolae Bagdasar, Constantin Noica se deta\u0219eaz\u0103 de ideile lui Spengler. Lec\u021bia modelului cultural european este integrarea, \u0219i nu dezintegrarea, sinteza, \u0219i nu disolu\u021bia. \u201eMirarea filosofic\u0103\u201d reprezint\u0103 o adev\u0103rat\u0103 coloan\u0103 vertebral\u0103 a culturii europene, \u00eendatorat\u0103 unei priviri lucide, care nu absolutizeaz\u0103 \u0219i nu respinge nimic f\u0103r\u0103 argumente. Con\u0219tiin\u021ba unei anumite solidarit\u0103\u021bi a fiin\u021bei, un reflex al universalit\u0103\u021bii, este prezent\u0103 \u00een cultura european\u0103 la tot pasul \u0219i \u00eei modeleaz\u0103 profilul.<\/p>\n\n\n\n

Modelul cultural european conceput de Constantin Noica este filosofic \u0219i meta-filosofic, ra\u021bionalist \u0219i subiectivist, \u00een sensul \u00een care sensibilitatea \u0219i ra\u021biunea se pot conjuga cultural, \u0219i acest lucru se poate constata ca dimensiune transversal\u0103 persistent\u0103 \u00een cultura european\u0103. Cunoa\u0219terea \u201edin\u0103untru\u201d spre \u00een afar\u0103 (\u00een care recunoa\u0219tem \u0219i o influen\u021b\u0103 german\u0103) \u00ee\u0219i pune amprenta asupra raportului dintre om \u0219i lume, asupra raportului dintre \u201eunu \u0219i multiplu\u201d, asupra raportului dintre individualitate \u0219i solidaritate \u0219i asupra culturii europene, \u00een general.<\/p>\n\n\n\n

Pentru Noica, universalul este construit \u00een cercul con\u015ftiin\u0163ei individuale, \u00een multiplele ei \u00eenf\u0103\u015fur\u0103ri, fiind adus la fiin\u0163\u0103 prin crea\u0163ie, adic\u0103 \u00een \u00eencorporarea datelor acesteia \u00een fapte de g\u00e2ndire \u015fi de cultur\u0103. Producerea universalului \u00een fapte culturale \u015fi de comportament nu este o \u201efatalitate\u201d, c\u0103ci trecerea de la posibilitate la realitate implic\u0103 o anumit\u0103 stare a con\u015ftiin\u0163ei. \u00cen producerea lui sunt implicate voin\u0163a, acte \u015fi gesturi de con\u015ftiin\u0163\u0103 individuale asumate, riscuri, aventuri suflete\u015fti \u015fi spirituale, o tr\u0103ire vie a con\u015ftiin\u0163ei exteriorizat\u0103 \u00een fapte. [19]<\/a><\/sup><\/sup><\/p><\/blockquote>\n\n\n\n

Preocup\u0103rile de acest fel sunt \u00eenc\u0103 actuale, at\u00e2t \u00een filosofia rom\u00e2neasc\u0103, c\u00e2t \u0219i \u00een filosofia contemporan\u0103 a culturii. Unu \u0219i multiplu, individualitate \u0219i solidaritate, o rela\u021bionare dialogic\u0103 \u00eentre ontologic \u0219i fenomenologic, iat\u0103 concepte care sunt mereu la ordinea zilei \u00een cultura european\u0103. Filosofia socio-politic\u0103 contemporan\u0103 insist\u0103 pentru reg\u0103sirea integrativ\u0103 a ideii de Europa. F\u0103c\u00e2nd parte din seria Time diagnoses<\/em>, lucrarea colectiv\u0103 Europe as a Common. Exploring Transversal Social Ethics<\/em>[20]<\/a><\/sup><\/sup> poate fi \u00een\u021beleas\u0103 ca ilustrare aplicativ\u0103 a modelului cultural european descris de Constantin Noica. Ideea de proiect european nu poate fi disociat\u0103 de modelul cultural european \u0219i de aspectele filosofice conexe, punctate mai sus.<\/p>\n\n\n\n

<\/div>\n\n\n\n
\n\n\n\n
<\/div>\n\n\n\n
BIBLIOGRAFIE<\/strong><\/h6>\n\n\n\n

Aslam, Constantin, Constantin Noica: spre un model neoclasic de g\u00e2ndire. Perspective interpretative asupra scrierilor timpurii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2010.<\/p>\n\n\n\n

Bagdasar, Nicolae, Din problemele culturii europene<\/em>, Bucure\u0219ti, Societatea Rom\u00e2n\u0103 de Filosofie, 1931.<\/p>\n\n\n\n

Bagdasar, Nicolae, Teoria cuno\u015ftin\u0163ei<\/em>, Bucure\u0219ti, Casa \u0218coalelor, 1944.<\/p>\n\n\n\n

Baier, Walter, Cornelia Hildebrandt, Franz Kornreif, Luisa Sello (eds.), Europe as a Common. Exploring Transversal Social Ethics<\/em>, Z\u00fcrich, LIT Verlag, 2010.<\/p>\n\n\n\n

Dr\u0103ghici, Marius Augustin, \u201eNicolae Bagdasar\u201d, http:\/\/romanian-philosophy.ro\/ro\/index. php\/ Nicolae_Bagdasar, accesat: 8 iunie 2021.<\/p>\n\n\n\n

Kornblith, Hilary, Knowledge and Its Place in Nature<\/em>, Oxford, Oxford University Press, 2002.<\/p>\n\n\n\n

Krikorian, Yervant (ed.), Naturalism and the Human Spirit<\/em>, New York, Columbia University Press, 1944.<\/p>\n\n\n\n

Musc\u0103, Vasile, \u201eConstantin Noica \u0219i ideea de Europa\u201d, https:\/\/www.contemporanul.ro\/eseu-publi\u00adcistica\/constantin-noica-si-ideea-de-europa.html, accesat la 23 iunie 2021.<\/p>\n\n\n\n

Noica, Constantin, \u201eModelul cultural european<\/em>\u201d, Bucure\u015fti, Humanitas, 1993.<\/p>\n\n\n\n

Oppenheim, Paul, H. Putnam, \u201eUnity of Science as a Working Hypothesis\u201d, \u00een H. Feigl, M. Scriven, and G. Maxwell (eds.), Minnesota Studies in the Philosophy of Science<\/em>, Volume II, Minneapolis, University of Minnesota Press, 1958.<\/p>\n\n\n\n

Papineau, David, \u201eNaturalism\u201d, The Stanford Encyclopedia of Philosophy (Summer 2021 Edition), Edward N. Zalta (ed.), https:\/\/plato.stanford.edu\/archives\/sum2021\/entries\/naturalism.<\/p>\n\n\n\n

Plantinga, Alvin, \u201eMethodological Naturalism?\u201d, \u00een J. van der Meer (ed.), Facets of Faith and Science<\/em>, Lanham, MD, University Press of America, 1996.<\/p>\n\n\n\n

Raley, Yvonne, \u201eOntological Naturalism\u201d, Pacific Philosophical Quarterly<\/em>, Vol. 86, No. 2, 2005, pp. 284\u2013294.<\/p>\n\n\n\n

Rosfort, R., Naturalism, Ontological and Methodological<\/em>, \u00een A. L. C. Runehov, L. Oviedo (eds.), Encyclopedia of Sciences and Religions<\/em> Springer, Dordrecht, 2013.<\/p>\n\n\n\n

Wright, Crispin, Truth and Objectivity, Cambridge, Harvard University Press, 1992.<\/p>\n\n\n\n

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<\/div>\n\n\n\n
Note<\/strong><\/h6>\n\n\n\n
  1. \n

    Cf. Marius Augustin Dr\u0103ghici, \u201eNicolae Bagdasar\u201d, http:\/\/romanian-philosophy.ro \/ro\/index.php\/Nicolae_Bagdasar, accesat: 8 iunie 2021. \u2191<\/a><\/p>\n<\/li>

  2. \n

    Nicolae Bagdasar, Din problemele culturii europene<\/em>, Bucure\u0219ti, Societatea Rom\u00e2n\u0103 de Filosofie, 1931, p. 9. \u2191<\/a><\/p>\n<\/li>

  3. \n

    Ibidem<\/em>, p. 13. \u2191<\/a><\/p>\n<\/li>

  4. \n

    Ibidem<\/em>, p. 14. \u2191<\/a><\/p>\n<\/li>

  5. \n

    Ibidem<\/em>. \u2191<\/a><\/p>\n<\/li>

  6. \n

    Aceast\u0103 modalitate de conceptualizare a naturalismului apare \u00een numeroase lucr\u0103ri moderne \u0219i recente. Printre acestea: Y. Krikorian (ed.), Naturalism and the Human Spirit<\/em>, New York, Columbia University Press, 1944; P. Oppenheim, H. Putnam, \u201eUnity of Science as a Working Hypothesis\u201d, \u00een H. Feigl, M. Scriven, and G. Maxwell (eds.), Minnesota Studies in the Philosophy of Science<\/em>, Volume II, Minneapolis, University of Minnesota Press, 1958; C. Wright, Truth and Objectivity, Cambridge, Harvard University Press, 1992; A. Plantinga, \u201eMethodological Naturalism?\u201d, \u00een J. van der Meer (ed.), Facets of Faith and Science<\/em>, Lanham, MD, University Press of America, 1996; H. Kornblith, Knowledge and its Place in Nature<\/em>, Oxford, Oxford University Press, 2002. Pentru clasificarea naturalismului \u00een naturalism ontologic \u0219i metodologic, vezi \u0219i Yvonne Raley, \u201eOntological Naturalism\u201d, Pacific Philosophical Quarterly<\/em>, Vol. 86, No. 2, 2005, pp. 284\u2013294.; R. Rosfort, Naturalism, Ontological and Methodological<\/em>, \u00een A. L. C. Runehov, L. Oviedo (eds.), Encyclo\u00adpedia of Sciences and Religions<\/em> Springer, Dordrecht, 2013; David Papineau, \u201eNaturalism\u201d, The Stanford Encyclopedia of Philosophy (Summer 2021 Edition), Edward N. Zalta (ed.), URL = https:\/\/plato.stanford.edu\/archives\/sum2021\/entries\/naturalism (28 septembrie, 5 octombrie 2021). \u2191<\/a><\/p>\n<\/li>

  7. \n

    N. Bagdasar, op. cit.<\/em>, p. 15. \u2191<\/a><\/p>\n<\/li>

  8. \n

    Ibidem<\/em>\u00b8 p. 17. \u2191<\/a><\/p>\n<\/li>

  9. \n

    Ibidem<\/em>, p. 21. \u2191<\/a><\/p>\n<\/li>

  10. \n

    \u00cen traducerea lui Nicolae Bagdasar au ap\u0103rut Immanuel Kant, Critica ra\u0163iunii pure<\/em>, Bucure\u015fti, Editura \u015etiin\u0163ific\u0103, 1969, \u0219i Immanuel Kant, Critica ra\u0163iunii practice<\/em>, Bucure\u015fti, Editura \u015etiin\u0163ific\u0103, 1972. \u2191<\/a><\/p>\n<\/li>

  11. \n

    Ibidem<\/em>, p. 26. \u2191<\/a><\/p>\n<\/li>

  12. \n

    Ibidem<\/em>, p. 31. \u2191<\/a><\/p>\n<\/li>

  13. \n

    Ibidem<\/em>, p. 32. \u2191<\/a><\/p>\n<\/li>

  14. \n

    Ibidem<\/em>, p. 33. \u2191<\/a><\/p>\n<\/li>

  15. \n

    Ibidem<\/em>, pp. 34\u201335. \u2191<\/a><\/p>\n<\/li>

  16. \n

    Ibidem<\/em>, pp. 75\u201376. \u2191<\/a><\/p>\n<\/li>

  17. \n

    Vezi Constantin Noica, \u201eModelul cultural european\u201d, Bucure\u015fti, Humanitas, 1993. \u2191<\/a><\/p>\n<\/li>

  18. \n

    Constantin Noica, op. cit. <\/em>Vezi \u0219i Vasile Musc\u0103, \u201eConstantin Noica \u0219i ideea de Europa\u201d, https:\/\/www.contemporanul.ro\/eseu-publicistica \/constantin-noica-si-ideea-de-europa.html, accesat la 23 iunie 2021. \u2191<\/a><\/p>\n<\/li>

  19. \n

    Vezi \u0219i Constantin Aslam, Constantin Noica: spre un model neoclasic de g\u00e2ndire. Perspective interpretative asupra scrierilor timpurii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2010, p. 99. \u2191<\/a><\/p>\n<\/li>

  20. \n

    Walter Baier, Cornelia Hildebrandt, Franz Kornreif, Luisa Sello (eds.), Europe as a Common. Exploring Transversal Social Ethics<\/em>, Z\u00fcrich, LIT Verlag, 2010. \u2191<\/a><\/p>\n<\/li><\/ol>\n\n\n\n

    \n\n\n\n

    [Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVII: Teorii ale adev\u0103rului<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2021, pp. 79\u201386]<\/p>\n\n\n

    \n\t\t\t\n\t\t\t\t
    \n\t\t\t\t\t\n\t\t\t\t\n\t\t\t\t\t\n\t\t\t\t<\/path><\/svg>\n\t\t\t<\/span>Descarc\u0103<\/span>\n\t\t\t\t<\/div>\n\t\t\t<\/a>\n\t\t<\/div><\/div>","protected":false},"excerpt":{"rendered":"

    Nicolae Bagdasar: Despre adev\u0103r ca miz\u0103 \u00een cultura european\u0103 HENRIETA ANI\u0218OARA \u0218ERBAN Institutul de Filosofie \u0219i Psihologie \u201eC. R\u0103dulescu-Motru\u201d al Academiei Rom\u00e2ne Nicolae Bagdasar: On truth as a stake in the European culture Abstract: The subject of truth in philosophy has the role of generating multi-faceted aspects having logical, epistemological, cultural and cultural-historical relevance. 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R\u0103dulescu-Motru\u201d al Academiei Rom\u00e2ne Nicolae Bagdasar: On truth as a stake in the European culture Abstract: The subject of truth in philosophy has the role of generating multi-faceted aspects having logical, epistemological, cultural and cultural-historical relevance. 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