{"id":1922,"date":"2022-01-26T17:23:49","date_gmt":"2022-01-26T15:23:49","guid":{"rendered":"http:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=1922"},"modified":"2022-03-16T23:00:54","modified_gmt":"2022-03-16T21:00:54","slug":"receptarea-si-imaginea-yogai-in-lexicografia-romaneasca-ii","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/volumul-17-2021\/receptarea-si-imaginea-yogai-in-lexicografia-romaneasca-ii\/","title":{"rendered":"Receptarea \u0219i imaginea yog\u0103i \u00een lexicografia rom\u00e2neasc\u0103 (II) | Liviu Borda\u0219"},"content":{"rendered":"\n

Receptarea \u0219i imaginea yog\u0103i \u00een lexicografia rom\u00e2neasc\u0103 (II)<\/h2>\n\n\n\n

LIVIU BORDA\u0218<\/h5>\n\n\n\n
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The reception and image of yoga in Romanian lexicography (II)<\/h5>\n\n\n\n

Abstract: <\/strong>The first part of this paper gave an overall and detailed survey of the reception and image of yoga in various types of Romanian dictionaries (linguistic, encyclopaedic, specialised, etc.). The second part is devoted to a focused discussion of the dictionaries on religion published during the Communist era. As in the first part, three words, with their derivatives, have been taken into consideration: \u201efakir\u201d, \u201eyoga\u201d, and \u201etantra\u201d. The dictionaries discussed here offer \u2013 even more than those considered previously \u2013 ample material for a discussion of the impact of political contexts on understanding yoga and the interpretative patterns which survive political eras. They illustrate three different theoretical paradigms of ap\u00adproaching religion under Socialism. While \u201ereligiology\u201d and \u201egeneral mythology\u201d were understood as Marxist approaches to the religious phenomenon, and thus ideologically subordinated to scientific atheism, the \u201ematerialistic-scientific and humanist-revolutionary education\u201d (a name coined in order to replace the older \u201escientific-athe\u00adistic education\u201d) was conceived as a practical, pedagogical extension of scientific athe\u00adism. All of these dictionaries were published late, in the \u201980s, and only one \u2013 devoted to \u201egeneral mythology\u201d \u2013 was destined for mass consumption. The reasons for which the Party ideologists considered that such dictionaries are not a desirable item of anti-religious propaganda has to be clarified by further inquiry, especially through archival research.<\/p>\n\n\n\n

Keywords: <\/strong>Romania; lexicography; religion; scientific atheism; fakir; fakirism; yoga; yogism; tantra; tantrism; mysticism; spirituality; religiology; mythology; atheistic education; Communism; Mircea Eliade; Transcendental Meditation.<\/p>\n\n\n\n

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LEXICOGRAFIA \u201eATEISMULUI \u0218TIIN\u021aIFIC\u201d<\/strong><\/h6>\n\n\n\n

C\u00e2teva dic\u021bionare din perioada comunist\u0103 au r\u0103mas \u00een afara corpusului folosit ca referin\u021b\u0103 de lexicografia lingvistic\u0103, cea care a format un fel de suprastructur\u0103 academic\u0103 integrativ\u0103 pentru toate celelalte tipuri de lexicografie. Ele au prin urmare un statut mai special, nef\u0103c\u00e2nd parte \u2013 dec\u00e2t cel mult unilateral \u2013 din jocul de rela\u021bii \u0219i influen\u021be \u021besute \u00een interiorul corpusului. Sunt capete de drum din punctul de vedere al circula\u021biei inter-lexicografice.<\/p>\n\n\n\n

\u00cen aceast\u0103 categorie se afl\u0103 dic\u021bionarele din domeniul \u201eateismului \u0219tiin\u021bific\u201d elaborate de doi profesori ai facult\u0103\u021bilor de istorie \u0219i filosofie de la Universit\u0103\u021bile din Ia\u0219i \u0219i Bucure\u0219ti: Mihai Nistor \u0219i Paul Popescu-Neveanu. Ele apar \u00een anii \u201980, dar nu au o circula\u021bie public\u0103, ci sunt destinate consumului intern al \u201ecadrelor\u201d ideologice implicate \u00een educa\u021bia tinerei genera\u021bii, constructorii \u201eomului nou\u201d comunist.<\/p>\n\n\n\n

Num\u0103rul c\u0103r\u021bilor din sfera ateismului tip\u0103rite \u00een comunism se apropie de o mie, dar Sec\u021bia Propagand\u0103 \u0219i Agita\u021bie a partidului nu a considerat oportun s\u0103 pun\u0103 la \u00eendem\u00e2na maselor \u0219i un dic\u021bionar. Proiectul apare abia atunci c\u00e2nd, dup\u0103 o perioad\u0103 de destindere, se relanseaz\u0103 activitatea de educa\u021bie \u0219i propagand\u0103 ateist\u0103. Astfel, \u00een anul 1969 se preg\u0103tea publicarea \u2013 \u00eentr-un tiraj de peste 140.000 de exemplare, la Editura Enciclopedic\u0103 \u2013 a lucr\u0103rii sovietice de referin\u021b\u0103, Mic dic\u021bionar de ateism \u0219tiin\u021bific<\/em> (Kratkii\u0306 nau\u010dno-atei\u0306sti\u010deskii\u0306 slovar<\/em>, 1964), care cuprindea 1500 de termeni.[1]<\/a><\/sup><\/sup> Tip\u0103rirea a fost \u00eens\u0103 anulat\u0103 din motive ce r\u0103m\u00e2n s\u0103 fie elucidate prin cercetarea arhivelor. L\u0103s\u00e2nd la o parte recenta distan\u021bare de sovietici, orice oper\u0103 de acest fel risca s\u0103 devin\u0103 un fel de Biblie antireligioas\u0103, o referin\u021b\u0103 care, \u00een perspectiva de dup\u0103 1964, putea fi inconfortabil\u0103 pentru evolu\u021bia politicilor de propagand\u0103 ateist\u0103, prin necesitatea revizuirii \u0219i republic\u0103rii ei.<\/p>\n\n\n\n

Yoga nu fusese, \u00een mod tradi\u021bional, un obiect de interes al acestei activit\u0103\u021bi ideologice. \u00cenainte de 1964 ea era programatic ignorat\u0103. Revistele de filosofie publicau traduceri din autori ru\u0219i \u0219i indieni despre materialismul \u0219i ateismul din India antic\u0103.[2]<\/a><\/sup><\/sup> Una dintre cele mai reprezentative opere sovietice ale genului, C\u0103l\u0103uza ateistului<\/em> (Sputnik ate\u012dsta<\/em>, 1961), cuprinz\u00e2nd dou\u0103 capitole despre hinduism \u0219i buddhism, evit\u0103 orice referire la yoga.[3]<\/a><\/sup><\/sup> Societatea pentru R\u0103sp\u00e2ndirea \u0218tiin\u021bei \u0219i Culturii (1949\u20131962), forul care canaliza educa\u021bia ateist\u0103 de mas\u0103 \u00een epoca dogmatismului, public\u0103 \u00een seria \u201e\u0218tiin\u021b\u0103 \u0219i religie\u201d o bro\u0219ur\u0103 intitulat\u0103 Spiritism \u015fi secretele fachirilor<\/em>. Despre autorul ei, iluzionistul Iosefini (Aurel Iozif, 1916\u20131994), se spune c\u0103 ar fi \u00eenv\u0103\u021bat arta de la doctorul Mary King, la \u00eenceputul anilor \u201930. \u00cen opul lui \u00eens\u0103, fachirii sunt doar scamatori, prestidigitatori, iluzioni\u0219ti \u0219i chiar jongleri, iar \u201esecretele\u201d lor \u2013 rezultat al antrenamentului bazat pe voin\u021b\u0103 \u0219i putere de concentrare \u2013 sunt discutate pentru a demasca \u201emisticismul\u201d din doctrina \u0219i practicile acestor \u201e\u0219arlatani\u201d.[4]<\/a><\/sup><\/sup> Unele dintre performan\u021bele lor, cele reale, precum modificarea propriilor func\u021bii fiziologice \u0219i vegetative (\u00eencetinirea b\u0103t\u0103ilor inimii, sc\u0103derea temperaturii corporale, suspendarea respira\u021biei), au fost explicate de marele savant rus Ivan P. Pavlov \u0219i de discipolii s\u0103i prin fenomene din familia hipnozei \u0219i sugestiei. Tot prin aceste fenomene se explic\u0103 performan\u021bele iluzorii, precum levita\u021bia. Alte performan\u021be iluzorii, inclusiv \u00eengroparea de viu, sunt simple trucuri de jonglerie. Nicio referire la yoga, iar fachirii orientali sunt localiza\u021bi nu doar \u00een India, ci \u0219i \u00een Egipt.<\/p>\n\n\n\n

Din anul 1964 yoga e acceptat\u0103 \u0219i promovat\u0103 ca o disciplin\u0103 gimnastic\u0103 \u0219i terapeutic\u0103, separat\u0103 cu grij\u0103 de contextul spiritual-religios indian. Cum lupta antireligioas\u0103 a \u201eateismului \u0219tiin\u021bific\u201d se concentra asupra cre\u0219tinismului, celelalte religii \u2013 cu prec\u0103dere cele \u201eprimitive\u201d \u0219i orientale \u2013 erau discutate \u00een primul r\u00e2nd ca muni\u021bie contra religiei cre\u0219tine. Probabil din acest motiv lucr\u0103rile de educa\u021bie ateist\u0103 nu sunt interesate de yoga.[5]<\/a><\/sup><\/sup> Ea e pomenit\u0103 doar \u00een prima istorie general\u0103 a religiilor scris\u0103 de pe pozi\u021bii marxiste, cea a lui Sergei A. Tokarev (1899\u20131985), tradus\u0103 \u00een 1974 \u0219i reeditat\u0103 de dou\u0103 ori[6]<\/a><\/sup><\/sup>, iar apoi \u00een mai modeste \u00eencerc\u0103ri autohtone.[7]<\/a><\/sup><\/sup> \u00cen schimb, apar tot fachirii, atunci c\u00e2nd se purcede la demistificarea hipnozei \u0219i sugestiei. Astfel, fachirii indieni (dar \u0219i \u201epropov\u0103duitorii cre\u0219tini\u201d) \u00ee\u0219i provocau prin autohipnoz\u0103 o stare de catalepsie, datorit\u0103 c\u0103reia reu\u0219eau s\u0103 men\u021bin\u0103 pozi\u021bia de rug\u0103ciune timp de mai multe ore. Repetarea ne\u00eencetat\u0103 a rug\u0103ciunilor, precum la buddhi\u0219tii din India \u0219i Tibet (dar \u0219i la cre\u0219tini), produce, prin autosu\u00adgestie, o stare de extaz.[8]<\/a><\/sup><\/sup> De\u0219i, \u00eencep\u00e2nd de pe la mijlocul anilor \u201970, c\u00e2\u021biva autori mai bine conecta\u021bi la literatura occidental\u0103 introduc, printre \u201emanifest\u0103rile mistico-obscurantiste\u201d, fenomene parareligioase precum \u201esubcultura ocultismului\u201d \u0219i a\u0219a-numitele \u201ereligii camuflate\u201d (parapsihologia, ufologia, paleoastronautica \u0219i chiar psihanaliza), yoga nu e niciodat\u0103 pomenit\u0103.<\/p>\n\n\n\n

Ea intr\u0103 \u00een aten\u021bia propagandi\u0219tilor abia odat\u0103 cu \u201eafacerea\u201d Medita\u021biei Transcendentale, \u00eencep\u00e2nd chiar cu articolele demascatoare din revista Pentru patrie<\/em>. Medita\u021bia cu pricina e situat\u0103 \u00eentre yoga, buddhism \u0219i psihanaliz\u0103 \u0219i pus\u0103 sub egida misticismului sectar. Iar mesagerul ei \u00een Rom\u00e2nia e numit nu doar \u201eguru\u201d, ci \u0219i \u201efachir\u201d, \u201e\u0219aman\u201d sau profesor de \u201emagie neagr\u0103\u201d (pentru levita\u021bie \u0219i invizibilitate).[9]<\/a><\/sup><\/sup> Brusc, se intensific\u0103 propaganda ateist\u0103 \u0219i se \u00eenmul\u021besc articolele \u00eempotriva noilor mi\u0219c\u0103ri religioase de inspira\u021bie indian\u0103. F\u0103r\u0103 s\u0103 se refere la ceea ce se \u00eent\u00e2mplase la noi, Sc\u00e2nteia tineretului<\/em> denun\u021b\u0103 proliferarea \u00een lume a exotis\u00admului oriental sub forma anumitor subculte deosebit de violente, ce recurg la \u201evulgarizarea unor \u00abtehnici spirituale\u00bb orientale, p\u00e2n\u0103 la transformarea lor \u00een ni\u0219te surogate detestabile \u0219i ridicole\u201d.[10]<\/a><\/sup><\/sup> Iar \u00een scurt timp, rubrica \u201eDic\u021bionar\u201d a paginii ei de educa\u021bie ateist\u0103 devine interesat\u0103 de termenii \u201eguru\u201d, \u201eascez\u0103\u201d \u0219i \u201eyoga\u201d. Pentru prima dat\u0103 o carte despre educa\u021bia ateist\u0103 include un capitol dedicat \u201edoctrinei Nirvana\u201d, cu scopul de a demonstra \u201eanihilarea spiritual\u0103 la care poate duce practica mistic\u0103\u201d. Autorul ei, fost \u0219ef de sector la Institutul de Cercet\u0103ri Psihologice \u0219i Pedagogice, discut\u0103 buddhismul ca o \u201eramur\u0103 a Yoga\u201d, c\u0103ci din aceasta \u0219i-ar fi luat doctrina \u0219i practicile.[11]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Dic\u021bionarul mensual al cotidianului Comitetului Central al U.T.C. e semnat acum de unul dintre profesorii universitari de \u201e\u0219tiin\u021be social-politice\u201d \u00eencorpora\u021bi pe frontul propagandei ateiste. El \u00eei recunoa\u0219te termenului multiple sensuri, dar se limiteaz\u0103 s\u0103 discute doar dou\u0103 dintre ele. \u201eYoga\u201d se refer\u0103 mai \u00eent\u00e2i la sistemul filosofic indian de factur\u0103 dualist\u0103, care urm\u0103re\u0219te \u00eentoarcerea sufletului indi\u00advidului, captiv \u00een trup, la starea sa ini\u021bial\u0103, adic\u0103 contopirea acestuia cu spiritul universal, primordial. Ea se realizeaz\u0103 prin \u201ecunoa\u0219terea eului, a adev\u0103rului absolut \u0219i intrarea \u00een nirv\u0101\u1e47a<\/em>, \u00eentr-un somn ve\u0219nic f\u0103r\u0103 vise, \u00een impasibilitate total\u0103\u201d. \u00cen al doilea r\u00e2nd, cuv\u00e2ntul desemneaz\u0103 ansamblul practicilor, de origine arhaic\u0103 \u0219i cu un pronun\u021bat caracter mistic \u0219i magic, care au drept scop \u201em\u00e2ntuirea sufletului\u201d. Aceasta e \u00een\u021beleas\u0103 ca fiind realizarea unei \u201est\u0103ri perfecte\u201d, de contempla\u021bie, ca \u201eabsen\u021ba total\u0103 a dorin\u021belor\u201d \u0219i \u201eimobilitate absolut\u0103\u201d. Practicile sunt fie metode ascetice (post, mortific\u0103ri \u0219.a.), fie tehnici fizice \u0219i psihomentale de st\u0103p\u00e2nire complet\u0103 a trupului (\u201econtrolul respira\u021biei \u0219i al pulsului, suprimarea dorin\u021belor fire\u0219ti, a interesului pentru lumea exterioar\u0103, prin medita\u021bie prelungit\u0103, prin concen\u00adtrarea aten\u021biei asupra unui obiect, idei sau cuv\u00e2nt \u0219.a.\u201d). P\u00e2n\u0103 la \u201em\u00e2ntuire\u201d, se dob\u00e2ndesc prin ele puteri extraordinare, precum mersul pe cuie sau pe jar, ridicarea unor greut\u0103\u021bi enorme, levita\u021bie etc. Mai apoi, se pierde treptat con\u0219tiin\u021ba personal\u0103, piedic\u0103 major\u0103 \u00een calea \u201efericirii omului\u201d.<\/p>\n\n\n\n

Toat\u0103 aceast\u0103 sintez\u0103 de idei de sorginte neovedantin\u0103 \u0219i neobuddhist\u0103, trecute prin filtrul \u00een\u021belegerii occidentale, e menit\u0103 s\u0103 conduc\u0103 la punctul de plecare al dic\u021bionarului: apari\u021bia \u00een Occident a numeroase culte \u0219i secte de origine sau inspira\u021bie indian\u0103, printre cele cinci nominalizate afl\u00e2ndu-se \u0219i Medita\u021bia Transcen\u00addental\u0103. Ele promoveaz\u0103 credin\u021be \u0219i practici anacronice, apar\u021bin\u00e2nd unor \u201esisteme de credin\u021b\u0103 dintre cele mai mistice, ira\u021bionale, fataliste \u0219i pesimiste\u201d, care fr\u00e2neaz\u0103 emanciparea oamenilor \u0219i progresul societ\u0103\u021bii. Unele dintre aceste secte folosesc yoga pentru \u201esp\u0103larea creierului\u201d, provoc\u00e2nd \u201edepersonalizarea indivi\u00addului\u201d, cu dezastruoase efecte asupra s\u0103n\u0103t\u0103\u021bii \u0219i a comportamentului lui psiho-intelectual.[12]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Cu aceasta se \u00eencheie epoca \u2013 de aproape dou\u0103 decenii \u2013 a promov\u0103rii yog\u0103i ca disciplin\u0103 gimnastic\u0103 \u0219i terapeutic\u0103.<\/p>\n\n\n\n

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\u201eRELIGIOLOGIA\u201d<\/strong><\/h6>\n\n\n\n

Mihai Nistor (n. 1937), absolvent de filosofie la Leningrad, este autorul sin\u00adgu\u00adrului dic\u021bionar de \u201ereligiologie\u201d din Rom\u00e2nia comunist\u0103.[13]<\/a><\/sup><\/sup> Termenul dateaz\u0103 din se\u00adcolul al XIX-lea, c\u00e2nd e folosit \u00een francez\u0103, \u00eent\u00e2i, sporadic, ca un fel de meta\u00adfizic\u0103 religioas\u0103, apoi cu sensul \u201escience des religions\u201d, ca o ramur\u0103 a sociologiei. Tot atunci \u00eencepe s\u0103 fie utilizat, marginal, \u00een englez\u0103. \u00cen prima jum\u0103tate a secolului al XX-lea e deja atestat, cu sensuri variabile, \u00een mai multe limbi, pre\u00adcum spaniola, por\u00adtugheza, germana, poloneza. \u00cen anii 1967\u20131970, c\u00e2\u021biva savan\u021bi din Japonia, S.U.A. \u0219i Canada au propus \u2013 f\u0103r\u0103 succes \u2013 adoptarea lui generalizat\u0103 pentru a desem\u00adna Religionswissenschaft<\/em>. \u00cen limba rom\u00e2n\u0103 el ajunge ca echivalent al ter\u00adme\u00adnului rus religiovedenie<\/em>. Folosit ocazional \u00een trecut pentru Religions\u00adwissenschaft<\/em>, acesta a fost recuperat \u00een a doua jum\u0103tate a anilor \u201960 ca s\u0103 denumeasc\u0103 disciplina sovietic\u0103 a studiilor religioase, opus\u0103 celei \u201eburgheze\u201d \u0219i integrat\u0103 \u201eateismului \u0219ti\u00adin\u021bific\u201d. Religiovedenie<\/em> ambi\u021biona s\u0103 reprezinte cercetarea \u201e\u0219tiin\u021bific\u0103\u201d (adic\u0103 mate\u00adria\u00adlist-dialectic\u0103 \u0219i istoric\u0103) a religiei, \u00een\u021beleas\u0103 ca o viziune opus\u0103 \u0219tiin\u021bei, deci fals\u0103, iluzorie, reac\u021bionar\u0103 \u0219i anti-umanist\u0103. Arm\u0103 ideologic\u0103 \u00een sprijinul secula\u00adri\u00adz\u0103\u00adrii for\u021bate, \u201ereligiologia\u201d sovietic\u0103 (c\u0103ci religiovedenie <\/em>era tradus \u00een englez\u0103 prin religiology<\/em>) a fost considerat\u0103 de c\u0103tre speciali\u0219tii occidentali un \u201enon-subiect\u201d din punct de vedere academic.<\/p>\n\n\n\n

Probabil, alegerea termenului \u201ereligiologie\u201d pentru a traduce religiovedenie<\/em> e legat\u0103 nu de cunoa\u0219terea literaturii de specialitate occidentale, ci de a celei din blocul comunist. El putea fi \u00eent\u00e2lnit \u00een scrierile ateiste din Polonia \u0219i Bulgaria sau \u00een lucr\u0103rile sovietice, precum seria Voprosy nau\u010dnogo ateizma<\/em> (Probleme ale ateismului \u0219tiin\u021bific<\/em>), unde cele dint\u00e2i erau recenzate. \u00cen Rom\u00e2nia el nu s-a impus nici \u00een nomenclatura \u0219tiin\u021bific\u0103, nici \u00een lexicografie. \u00cencep\u00e2nd din cea de-a doua jum\u0103tate a anilor \u201970, a fost utilizat ocazional de c\u0103tre unii profesioni\u0219ti ai \u201eateismului \u0219tiin\u021bific\u201d[14]<\/a><\/sup><\/sup>, dar \u00een paralel cu c\u00e2te un autor care-l lua \u00een sensul s\u0103u occidental[15]<\/a><\/sup><\/sup> (cel care a supravie\u021buit, marginal, \u00een postcomunism). Chiar \u0219i printre cei care-l foloseau cu sensul s\u0103u sovietic, religiologia nu se identifica \u00eentotdeauna cu \u201e\u0219tiin\u021ba religiei\u201d. Unul dintre ei considera c\u0103 o astfel de disciplin\u0103 omnilateral\u0103 \u0219i omnipotent\u0103 ar putea fi antropologia (filosofic\u0103 a) religiei (\u00een care filosofia era reprezentat\u0103, desigur, de marxism).[16]<\/a><\/sup><\/sup> \u00cen mod oficial se folosea tot expresia \u201eistoria religiilor\u201d, dar nu ca Religionswissenschaft<\/em>, nici m\u0103car ca Religionsgeschichte<\/em>, ci omologat\u0103 \u201eateismului \u0219tiin\u021bific\u201d.[17]<\/a><\/sup><\/sup><\/p>\n\n\n\n

\u0218i pentru Nistor, religiologia este unul dintre \u201ecapitolele ateismului \u0219tiin\u021bific\u201d, cuprinz\u00e2nd \u00een sfera ei istoria religiilor, psihologia religiei, sociologia religiei \u0219i filosofia religiei.[18]<\/a><\/sup><\/sup> Dic\u021bionarul lui \u00ee\u0219i propune s\u0103 ofere \u201eo informa\u021bie c\u00e2t mai complet\u0103 \u0219i la zi cu privire la diferite aspecte ale religiozit\u0103\u021bii sau dezalien\u0103rii religioase\u201d, satisf\u0103c\u00e2nd \u201eo cerin\u021b\u0103 major\u0103 a educa\u021biei \u0219i propagandei ateiste\u201d, \u00een vederea \u201ecombaterii diferitelor manifest\u0103ri ale credin\u021belor mistico-religioase\u201d.[19]<\/a><\/sup><\/sup> Tenden\u021biozitatea propagandistic\u0103 este totu\u0219i neuniform r\u0103sp\u00e2ndit\u0103 \u00een paginile lui. Pe l\u00e2ng\u0103 lucr\u0103ri sovietice \u0219i ateist-\u0219tiin\u021bifice, au fost folosite dic\u021bionare specializate \u00een domenii precum mitologia, filosofia, etnologia, teologia, biblistica etc. Din cei 940 de termeni (excluz\u00e2nd programatic numele de persoane), peste 50 se refer\u0103 la hinduism, la buddhism \u0219i la unele curente spirituale contemporane influen\u021bate de aceste religii. Nu lipsesc erori \u0219i afirma\u021bii comice, dar nu acestea intereseaz\u0103 aici.[20]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Defini\u021bia fachirului provine din DEX: \u201ec\u0103lug\u0103r sau ascet musulman ori hindus, care practic\u0103 exerci\u021biile yoga \u0219i care tr\u0103ie\u0219te din contribu\u021biile credin\u00adcio\u0219ilor\u201d.[21]<\/a><\/sup><\/sup> Performan\u021bele lui psihosomatice se \u00eenmul\u021besc aici cu una nou\u0103 \u00een articolul despre levita\u021bie, preluat din Dic\u021bionarul de neologisme<\/em>.[22]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Prefa\u021ba lucr\u0103rii precizeaz\u0103 c\u0103 a evitat pe c\u00e2t posibil dublarea dic\u021bionarelor de mitologie \u0219i filosofie, dar \u00een cazul yog\u0103i lucrul acesta pare s\u0103 nu fi fost posibil. De\u0219i bibliografia general\u0103 include \u0219i Dic\u021bionarul de psihologie<\/em> al lui Paul Popescu-Neveanu, defini\u021bia yog\u0103i reprezint\u0103 o atent\u0103 metisare a frazeologiei lui Ion Banu din Dic\u021bionar de filosofie<\/em> \u0219i din Mic dic\u021bionar enciclopedic<\/em>.[23]<\/a><\/sup><\/sup> Reg\u0103sim cuv\u00e2ntul \u0219i \u00een articolul \u012a\u015bvara<\/em>, care e definit ca \u201eDumnezeu \u00een sistemul filosofic indian Yoga, conceput ca spirit superior.\u201d El ar avea ca sens secundar \u201eultima faz\u0103 din Yoga, care implic\u0103 pierderea con\u0219tiin\u021bei personale \u0219i cufundarea \u00een Dumnezeu, adic\u0103 m\u00e2n\u00adtuirea definitiv\u0103.\u201d[24]<\/a><\/sup><\/sup> \u00centruc\u00e2t \u012a\u015bvara<\/em> e discutat doar \u00een leg\u0103tur\u0103 cu yoga, cel de-al doilea sens trebuie s\u0103 provin\u0103 dintr-o carte modern\u0103 despre Bhakti Yoga. Probabil Nistor l-a g\u0103sit \u00een vreunul din dic\u021bionarele sovietice de ateism incluse \u00een bi\u00adbliografie.<\/p>\n\n\n\n

Articolul \u201etantras\u201d preia verbatim articolul \u201etantra\u201d din Dic\u021bionarul de neologisme<\/em>. Tot de acolo provine defini\u021bia tantrismului, a c\u0103rei surs\u0103 prim\u0103 e Dic\u021bionarul enciclopedic rom\u00e2n<\/em>.[25]<\/a><\/sup><\/sup> A\u0219a cum am v\u0103zut, niciunul dintre ele nu face leg\u0103tura cu yoga.<\/p>\n\n\n\n

La cel din urm\u0103 articol, Nistor adaug\u0103 dou\u0103 fraze rezultate din lectura manualului de istoria religiilor al teologului Emilian Vasilescu (1904\u20131985), \u00een care acesta \u00eel amenda pe celebrul s\u0103u coleg de genera\u021bie, Mircea Eliade. Succe\u00adsiunea judec\u0103\u021bilor e \u00eens\u0103 inversat\u0103, l\u0103s\u00e2ndu-i-se marelui savant ultimul cuv\u00e2nt: \u201e\u00cen tantrism, budismul \u00ee\u0219i pierde statutul \u0219i demnitatea unui sistem filosofic, transfor\u00adm\u00e2ndu-se \u00eentr-un rit magic, fiindc\u0103 adep\u021bii acestei orient\u0103ri caut\u0103 dob\u00e2ndirea m\u00e2ntuirii nu prin medita\u021bie, ci prin exerci\u021bii magice, sub \u00eenf\u0103\u021bi\u0219\u0103ri adeseori monstruoase \u0219i obscene. Pentru Mircea Eliade \u00eens\u0103, tantrismul, fie el budist sau hinduist, reprezint\u0103 \u00abcea mai m\u0103rea\u021b\u0103 crea\u021bie spiritual\u0103 a Indiei post-budiste\u00bb.\u201d[26]<\/a><\/sup><\/sup><\/p>\n\n\n\n

\u00cen ultimul deceniu comunist, lucr\u0103rile lui Eliade sunt folosite de autorii marxi\u0219ti despre religie, de obicei \u00een mod pozitiv, dar cu unele accente ideologice de re\u021binere sau chiar critic\u0103 a pozi\u021biei sale \u201eidealiste\u201d.[27]<\/a><\/sup><\/sup> A\u0219a cum s-a observat recent, chiar \u0219i scrieri mai dogmatice, anterioare anilor \u201960, pot coincide \u00een \u00een\u021belegerea de baz\u0103 a religiei cu viziunea lui Eliade.[28]<\/a><\/sup><\/sup><\/p>\n\n\n\n

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\u201eEDUCA\u021aIA MATERIALIST-\u0218TIIN\u021aIFIC\u0102 \u0218I UMANIST-REVOLU\u021aIONAR\u0102\u201d<\/strong><\/h6>\n\n\n\n

Dac\u0103 dic\u021bionarul lui Nistor nu aduce aproape nimic nou \u00een privin\u021ba termenilor lega\u021bi de yoga, cel al lui Paul Popescu-Neveanu (1926\u20131994) nu e deloc interesat de ei.[29]<\/a><\/sup><\/sup> Doctor, \u0219i el, al Universit\u0103\u021bii \u201eAndrei Jdanov\u201d, Neveanu era un proeminent veteran al propagandei \u201eateist-\u0219tiin\u021bifice\u201d, din prima ei faz\u0103, de pe vremea Socie\u00adt\u0103\u021bii pentru R\u0103sp\u00e2ndirea \u0218tiin\u021bei \u0219i Culturii. Tonul dogmatic \u0219i virulen\u021ba limbajului, caracteristice acestei perioade, nu vor disp\u0103rea cu totul din scrierile sale ulterioare, care merg p\u00e2n\u0103 la a numi religia o \u201econcep\u021bie necrofil\u0103\u201d.[30]<\/a><\/sup><\/sup> Dintre cele 200 de no\u021biuni ale dic\u021bionarului, mai mult de jum\u0103tate se refer\u0103 la cre\u0219tinism \u0219i doar circa 40 la alte religii. Indiei \u0219i buddhismului li se acord\u0103 \u0219apte articole, dar niciunul dintre ele nu men\u021bioneaz\u0103 yoga.[31]<\/a><\/sup><\/sup> Profesorul de psihologie \u00ee\u0219i spusese deja cuv\u00e2ntul \u00een dic\u021bionarul consacrat disciplinei lui. Un singur lucru re\u021bine aici aten\u021bia. Nirv\u0101\u1e47a<\/em> e \u00een\u021beleas\u0103 \u00een aceia\u0219i termeni \u00een care fuseser\u0103 definite yoga \u0219i mistica \u00een tradi\u021bia lexicografic\u0103 ini\u021biat\u0103 cu Dic\u021bionarul enciclopedic rom\u00e2n<\/em>. Ea semnific\u0103 trecerea la existen\u021ba ve\u0219nic\u0103, \u00een care sufletul individual se contope\u0219te cu cel universal.[32]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Nici \u00een titlul dic\u021bionarului lui Neveanu nu se \u00eent\u00e2lne\u0219te termenul \u201eateism\u201d. E una dintre strategiile propagandistice ale perioadei comunismului t\u00e2rziu, dup\u0103 sf\u00e2r\u0219itul liberaliz\u0103rii ceau\u0219iste, c\u00e2nd se c\u0103uta o form\u0103 de expresie pozitiv\u0103 a ateismului (odat\u0103 cu \u201etezele din iulie\u201d, dar mai ales din cea de-a doua jum\u0103tate a anilor \u201970). Accentul c\u0103dea nu at\u00e2t pe lupta contra religiei \u2013 foarte real\u0103, de altfel \u2013, c\u00e2t pe crearea unei alternative la ea: o spiritualitate socialist\u0103. \u00cen locul \u201eflorilor imaginare\u201d, \u00eendep\u0103rtate de pe lan\u021burile acum rupte, trebuiau puse florile reale ale noii culturi spirituale. Propagandi\u0219ti de frunte considerau chiar c\u0103 \u201eateismul \u0219tiin\u021bific\u201d e un concept ap\u0103rut sub influen\u021ba dogmatismului, hibrid \u0219i inacceptabil sub raport teoretic, c\u0103ci mut\u0103 \u00eenc\u0103rc\u0103tura semantic\u0103 de la umanism spre natu\u00adralism.[33]<\/a><\/sup><\/sup> Ateismul marxist se \u00eentemeiaz\u0103, \u00een primul r\u00e2nd, nu pe \u0219tiin\u021b\u0103, ci pe o filosofie, cea materialist-dialectic\u0103, care e \u201e\u0219tiin\u021bific\u0103\u201d pentru c\u0103 \u021bine seama de rezultatele \u0219tiin\u021belor.[34]<\/a><\/sup><\/sup> Se afirm\u0103 chiar c\u0103, de\u0219i \u00eel include, marxismul nu e reductibil la ateism, care r\u0103m\u00e2ne \u00een planul nega\u021biei. Materialismul dialectic \u0219i istoric reprezint\u0103 o negare at\u00e2t a religiei, c\u00e2t \u0219i a ateismului care neag\u0103 religia, c\u0103ci ceea ce critic\u0103 el nu este religia, ci fundamentele ei obiective.[35]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Prin urmare, pentru dimensiunea practic\u0103 a ateismului, era preferat\u0103 expresia \u201eeduca\u021bie materialist-\u0219tiin\u021bific\u0103\u201d. \u00cen anii \u201980 (dup\u0103 congresul al XII-lea al P.C.R.) se folose\u0219te o formul\u0103 mai ampl\u0103, \u201eeduca\u021bie materialist-\u0219tiin\u021bific\u0103 \u0219i umanist-revolu\u021bionar\u0103\u201d, conceput\u0103 ca subsistem al form\u0103rii con\u0219tiin\u021bei socialiste a \u201eomului nou\u201d. E titlul sub care apar, la Editura Didactic\u0103 \u0219i Pedagogic\u0103, manuale pentru \u00eenv\u0103\u021b\u0103m\u00e2ntul liceal \u0219i universitar, iar la Editura Politic\u0103, \u00eendrumare \u0219i culegeri de studii. Acestei paradigme, care urm\u0103rea promovarea unui cult al omului \u0219i chiar instituirea unei \u201evenera\u021bii umaniste\u201d, \u00eei apar\u021bine \u0219i dic\u021bionarul lui Neveanu, comandat de U.T.C. De altfel, el \u00ee\u0219i va \u00eencheia cariera de propagandist cu o carte purt\u00e2nd un titlu simbolic pentru \u201eateismul umanist\u201d: Omul, fiin\u0163\u0103 suprem\u0103<\/em>.[36]<\/a><\/sup><\/sup><\/p>\n\n\n\n

\u00cen acest ultim op, Neveanu se ocup\u0103 \u0219i de religiile Indiei. \u00cen brahmanism, \u201esalvarea\u201d omului const\u0103 \u00een \u201econtopirea dintre Atman, ca parte, \u0219i Brahman, ca \u00eentreg\u201d \u0219i se ob\u021bine prin izolare, concentrare, st\u0103p\u00e2nirea perfect\u0103 a trupului \u0219i ascez\u0103. Evocat\u0103 aici aluziv, yoga e pomenit\u0103 abia \u00een leg\u0103tur\u0103 cu religiile heterodoxe. \u00cen buddhism \u2013 care \u201e\u0219i-a apropriat sistemul Yoga\u201d \u2013 \u201em\u00e2ntuirea sufletului\u201d, \u00een\u021beleas\u0103 ca atingere a nirv\u0101\u1e47ei<\/em>, se dob\u00e2nde\u0219te prin \u201eaceea\u0219i strategie a \u00eenchiderii \u00een sine, a deconect\u0103rii nep\u0103s\u0103toare de lume, a medita\u021biei mistice, menite s\u0103 produc\u0103 contopirea credinciosului cu spiritul universal\u201d. \u00cen tantrism \u2013 care, desigur, \u201e\u00eembin\u0103 asceza cu erotismul\u201d \u2013 unele \u0219coli recurg la o serie de exerci\u021bii yoga \u00een vederea \u00eencetinirii \u0219i suprim\u0103rii, prin autosugestie, a tuturor proceselor psihomentale. \u201ePe aceast\u0103 cale, a revenirii la etapa embrionar\u0103, se preconizeaz\u0103 izolarea \u0219i distilarea sinelui \u00een forma sa pur\u0103, ceea ce permite idealul nirvanic al contopirii cu Brahman, spiritul universal\u201d. A\u0219adar, pe orice cale, prin toate religiile, binecunoscutul \u0219ablon al \u201emisticismului\u201d: contopirea sufletului individual cu cel universal. Neveanu ne asigur\u0103, \u00een concluzie, c\u0103 \u201e\u00een acest context, gnoza n-are dec\u00e2t un sens mistic \u0219i se refer\u0103 la \u00eense\u0219i tehnicile acestei existen\u021be retractile \u0219i evazioniste\u201d.[37]<\/a><\/sup><\/sup><\/p>\n\n\n\n

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\u201eMITOLOGIA GENERAL\u0102\u201d<\/strong><\/h6>\n\n\n\n

\u00centr-o paradigm\u0103 diferit\u0103 se \u00eenscrie dic\u021bionarul de \u201emitologie general\u0103\u201d publicat de un alt exponent al educa\u021biei ateiste \u0219i al propagandei antisectare din epoc\u0103, Victor Kernbach (1923\u20131995). Amplele incursiuni \u00een domeniul religios, dincolo de ceea ce poate fi considerat simplu mitologic, \u00eel fac \u00een realitate un dic\u021bionar de istoria religiilor. Prima edi\u021bie a ap\u0103rut \u00een anul 1983[38]<\/a><\/sup><\/sup>, iar cea de-a doua, considerabil amplificat\u0103, \u00een 1989.[39]<\/a><\/sup><\/sup> A fost retip\u0103rit \u00een postcomunism, \u00eentr-o nou\u0103 versiune, pu\u021bin ad\u0103ugit\u0103 \u0219i remaniat\u0103, cu un subtitlu care semnaleaz\u0103 sensul extins al no\u021biunii \u201emitologie\u201d.[40]<\/a><\/sup><\/sup> Sub influen\u021ba savan\u021bilor sovietici, Kernbach abordeaz\u0103 mitologia ca pe o \u0219tiin\u021b\u0103 distinct\u0103 de studiul religiei (mitul \u2013 la fel ca morala \u2013 prece\u00add\u00e2nd religia \u0219i p\u0103str\u00e2ndu-\u0219i autonomia fa\u021b\u0103 de ea), dar care, prin urm\u0103rirea valo\u00adriz\u0103rilor religioase ale mitului, devine \u0219i o \u201eanaliz\u0103 critic\u0103\u201d a religiilor. La fel ca alte c\u0103r\u021bi ale sale dedicate mitologiei, \u0219i dic\u021bionarul a fost folosit \u0219i citat \u00een lu\u00adcr\u0103rile de propagand\u0103 \u0219i educa\u021bie ateist\u0103. \u00cen anii \u201980, \u00eens\u0103, creativitatea religioas\u0103 manifestat\u0103 prin mituri \u0219i simboluri prime\u0219te tot mai mult\u0103 aten\u021bie \u00een afara abord\u0103rii ateiste.[41]<\/a><\/sup><\/sup><\/p>\n\n\n\n

O parte dintre articolele dic\u021bionarului ap\u0103ruser\u0103 sub rubrici de ateism sau de propagand\u0103 antireligioas\u0103 \u00een reviste \u0219i ziare populare, precum Magazin<\/em>. Kernbach absolvise Facultatea de Litere \u0219i Filosofie a Universit\u0103\u021bii Bucure\u0219ti \u00een 1946, a\u0219adar \u00eenaintea \u00eendoctrin\u0103rii marxiste \u0219i ateiste, dar a intrat, \u00een acela\u0219i an, \u00een r\u00e2ndurile \u201eprietenilor Uniunii Sovietice\u201d, devenind redactor al revistei ARLUS-ului. Interesat de folclor \u0219i de literatura science-fiction, ajunge \u00een anii \u201960 la mitologie \u0219i la studiul comparat al religiilor. Merituos autodidact, \u0219i-a construit, spre deosebire de al\u021bi confra\u021bi, o manier\u0103 discret\u0103 \u0219i anti\u0219ablonard\u0103 a studierii religiei din perspec\u00adtiva reduc\u021bionist\u0103 a materialismului dialectic \u0219i istoric. Manier\u0103 nu lipsit\u0103 de ambiguit\u0103\u021bi \u0219i revizionisme, izvor\u00e2te din sincera sa fascina\u021bie pentru fenomenul religios. Aceast\u0103 fascina\u021bie era poten\u021bat\u0103 nu de sentimente religioase, ci de \u201egnoze\u201d para\u0219tiin\u021bifice nu tocmai compatibile cu marxismul, dar tolerate \u00een lupta \u00eempotriva religiei. Teoria paleoastronautic\u0103, al c\u0103rei promotor era Kernbach, fusese formulat\u0103 \u00een Uniunea Sovietic\u0103 la sf\u00e2r\u0219itul anilor \u201920 \u0219i popularizat\u0103 cu \u00eencepere de la sf\u00e2r\u0219itul anilor \u201950. Specula\u021biile asupra \u201eenigmelor\u201d din istoria omenirii, a fenome\u00adnelor neexplicate sau paranormale, precum \u0219i interpretarea unor mituri ca repre\u00adzent\u00e2nd cunoa\u0219tere avansat\u0103, transpus\u0103 \u00een limbaj mitico-religios, care poate fi decodificat \u0219tiin\u021bific, erau \u0219i ele cultivate la nivel popular prin diverse teorii pseudo\u0219tiin\u021bifice. \u201eEnigmaticul\u201d slujea ca substitut para\u0219tiin\u021bific pentru misterul religios.[42]<\/a><\/sup><\/sup><\/p>\n\n\n\n

\u0218i al\u021bi cercet\u0103tori ai religiei din perioada comunismului t\u00e2rziu aveau agende ascunse. Un exemplu relevant este Bruno W\u00fcrtz (1933\u20131992), specialist, printre altele, \u00een noile mi\u0219c\u0103ri religioase de inspira\u021bie oriental\u0103, v\u0103rsate \u00een curentul New Age. \u00cen spatele atitudinii sale antisectare (seculare, marxiste) se afla o pozi\u021bie ecumenic\u0103 de inspira\u021bie neo-evanghelic\u0103.[43]<\/a><\/sup><\/sup> Felul \u00een care Nistor (n\u0103scut \u00een biserica starover\u0103) a evoluat \u00een mediile ortodoxe dup\u0103 c\u0103derea comunismului \u00eencurajeaz\u0103, de asemenea, suspectarea unui posibil dualism.[44]<\/a><\/sup><\/sup> Fenomenul \u201econ\u0219tiin\u021bei duale\u201d la actorii ideologici ai perioadei comuniste \u00ee\u0219i a\u0219teapt\u0103 viitorii cercet\u0103tori cu destule surprize \u0219i o fenomenologie mai ampl\u0103 dec\u00e2t s-ar fi imaginat.[45]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Din cei peste 2000 de termeni ai dic\u021bionarului lui Kernbach, aproape 180 se refer\u0103 la India (vedic\u0103, clasic\u0103, buddhist\u0103, medieval\u0103 \u0219i, foarte pu\u021bin, aborigen\u0103). Numeroase alte men\u021biuni se g\u0103sesc \u00een articolele dedicate unor termeni generali sau referitori la buddhismul extraindian. Edi\u021bia rev\u0103zut\u0103 a fost mult amplificat\u0103, dar a suferit \u0219i mici elimin\u0103ri.[46]<\/a><\/sup><\/sup> Num\u0103rul termenilor lega\u021bi de India se ridic\u0103 acum la aproape 290. Cel mai bine reprezentat\u0103, mitologia indian\u0103 ar putea constitui o carte de sine st\u0103t\u0103toare, de\u0219i una stranie prin alegerile ei \u0219i amendabil\u0103 \u00een con\u021binut. Abund\u0103 aproxima\u021biile caracteristice diletantului interdisciplinar, convins c\u0103 are acces la o perspectiv\u0103 mai \u00eenalt\u0103 dec\u00e2t specialistul.[47]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Pentru Kernbach, yoga<\/em> (termen \u00eensemn\u00e2nd \u00een sanscrit\u0103 \u201euniune\u201d, \u201eunire\u201d) este ceea ce se \u0219tia \u00een mod obi\u0219nuit c\u0103 este: \u201esistem filosofic \u0219i religios tradi\u021bional, teoretic \u0219i practic\u201d, unul dintre cele \u0219ase \u201esisteme ortodoxe\u201d ale Indiei antice, ale c\u0103rui \u201escrieri arhaice\u201d au fost organizate de Pata\u00f1jali \u00een Yoga S\u016btra<\/em>. El \u0219i-a dezvoltat metodologia psihosomatic\u0103 pe temeiul teoriei dualiste a \u0219colii S\u0101\u1e43khya. \u201eAcest sistem, delimit\u00e2nd subiectul (Purusha<\/em> \u2013 spiritul, sinele) de obiect (Prakriti<\/em> \u2013 natura), propune eforturile metodice necesare atingerii des\u0103v\u00e2r\u0219irii prin controlul elementelor componente ale naturii umane psihofizice, \u00een scopul \u00eentoarcerii spiritului la starea purit\u0103\u021bii ini\u021biale \u0219i al atingerii st\u0103rii de con\u0219tiin\u021b\u0103 absolut\u0103 prin disciplin\u0103 fizic\u0103 \u0219i mental\u0103.\u201d[48]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Natura eclectic-compilatorie a articolelor dic\u021bionarului \u00eel face pe Kernbach ca, dup\u0103 acest \u00eenceput relativ bun, s\u0103 transfere de la Banu ideile ascezei, extazului \u0219i unirii sufletului individual cu cel universal.[49]<\/a><\/sup><\/sup> Yoghinul dob\u00e2nde\u0219te astfel cunoa\u0219terea \u201esecretelor naturii \u0219i ale existen\u021bei\u201d \u0219i o vast\u0103 putere asupra oamenilor \u0219i fenomenelor naturale. Dup\u0103 o alt\u0103 surs\u0103, probabil neovedantin\u0103, se adaug\u0103 c\u0103 yoga ofer\u0103 o cale de eliberare a spiritului din \u201epuhoiul suferin\u021bei universale (samsara<\/em>) \u0219i din constr\u00e2ngerea faptelor (Karma<\/em>) care determin\u0103 subiectul absolut (Atman<\/em>) s\u0103 se re\u00eencarneze mereu (avatara<\/em>)\u201d. Finalitatea yog\u0103i, \u201emarea concentrare (Mahasamadhi<\/em>), explicat\u0103 drept contopirea cu Brahman<\/em>, are drept rezultat \u00eencetarea oric\u0103ror activit\u0103\u021bi vitale\u201d.<\/p>\n\n\n\n

Asemenea dic\u021bionarelor de psihologie \u0219i pedagogie, \u0219i aici sunt ilustrate mai multe \u201ecurente yoghinice\u201d: j\u00f1\u0101na<\/em> (definit\u0103 neovedantin), r\u0101ja<\/em> (identificat\u0103 cu a\u1e63\u1e6d\u0101\u1e47ga yoga<\/em> a lui Pata\u00f1jali, \u00eens\u0103 \u00een\u021beleas\u0103 confuz), bhakti<\/em>, karma<\/em> (am\u00e2ndou\u0103 dup\u0103 Bhagavad G\u012bt\u0101<\/em>), ha\u1e6dha<\/em> (definit\u0103 ca yoga fuziunii \u00eentre pr\u0101\u1e47a<\/em> \u0219i ap\u0101na<\/em>) \u0219i siddhi<\/em> (descris\u0103 ca \u00eentemeindu-se pe utilizarea for\u021bei magice). \u00cen cadrul curentului Ha\u1e6dha Yoga se spune c\u0103 exist\u0103 un \u201esistem autonom de yoga respira\u021biei\u201d, pr\u0101\u1e47\u0101y\u0101ma<\/em>, me\u00adnit s\u0103 prelungeasc\u0103 con\u0219tiin\u021ba st\u0103rii de veghe \u00een starea de somn. Se precizeaz\u0103 \u00eens\u0103 c\u0103, dup\u0103 Sri Aurobindo, \u201ede\u0219teptarea spiritual\u0103 des\u0103v\u00e2r\u0219it\u0103\u201d se dob\u00e2nde\u0219te prin sin\u00adteza tuturor sistemelor. \u00centr-un paragraf ad\u0103ugat \u00een cea de-a doua edi\u021bie e pomenit\u0103 \u0219i kriy\u0101 yoga<\/em>, dar nu ca un alt curent, ci ca \u00eens\u0103\u0219i dimensiunea practic\u0103 a filosofiei yoga.<\/p>\n\n\n\n

Ultima ad\u0103ugire este de fapt o nou\u0103 defini\u021bie, culeas\u0103 dintr-o alt\u0103 surs\u0103: \u201eYoga reprezint\u0103, \u00een modul cel mai consistent, mistica clasic\u0103 a Indiei, aceast\u0103 doctrin\u0103 concentr\u00e2nd aten\u021bia asupra tuturor ac\u021biunilor \u0219i exerci\u021biilor capabile s\u0103 trezeasc\u0103 for\u021bele supranaturale din om care, conform concep\u021biei teoretice din India, sunt destinate s\u0103 \u00eenlesneasc\u0103 deplin contopirea omului cu spiritul universal.\u201d[50]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Dup\u0103 cum se poate vedea, imaginea lui yoga dar\u015bana<\/em> este nu doar comple\u00adtat\u0103, ci \u0219i acoperit\u0103 de umbra imaginii \u201emistice\u201d a yog\u0103i (de inspira\u021bie neove\u00addantin\u0103), \u00een care uniunea e \u00een\u021beleas\u0103 a se petrece \u00eentre spiritul individual \u0219i cel univer\u00adsal. Nu vom irosi spa\u021biul preciz\u00e2nd toate confuziile \u0219i corect\u00e2nd toate gre\u0219elile, destul de evidente de altfel, fie \u0219i numai prin contradic\u021biile interne. Kernbach a \u00eencercat s\u0103 sintetizeze sau s\u0103 \u00eempace no\u021biuni \u0219i idei preluate din surse secundare foarte diferite[51]<\/a><\/sup><\/sup>, f\u0103r\u0103 s\u0103 le \u00een\u021beleag\u0103 pe de-a-ntregul. Noi contradic\u021bii, confuzii sau erori apar \u00een alte articole care men\u021bioneaz\u0103 yoga.[52]<\/a><\/sup><\/sup><\/p>\n\n\n\n

\u00cen modalit\u0103\u021bi diferite, ea este prezent\u0103 \u00een toate formele religioase cunoscute de spa\u021biul indian \u0219i tibetan. Yoga e pomenit\u0103 printre cele \u0219ase \u0219coli ortodoxe (art. n\u0101stikya \u0219i Veda<\/em>).[53]<\/a><\/sup><\/sup> Una dintre aceste \u0219coli, S\u0101\u1e43khya, se afl\u0103 la baza doctrinei Yoga (art. S\u0101\u1e43khya).[54]<\/a><\/sup><\/sup> \u00cen Yajurveda<\/em> e inclus un \u201ecodex medical antic de practici yoga pentru diferite boli\u201d (art. Veda<\/em>).[55]<\/a><\/sup><\/sup> Concep\u021bia filosofic\u0103 a Mah\u0101bh\u0101ratei<\/em> e dominat\u0103 de doctrinele \u0219colilor S\u0101\u1e43khya \u0219i Yoga (art. Mahabharata<\/em>).[56]<\/a><\/sup><\/sup> Unul dintre epitetele lui \u015aiva este Mah\u0101yogi<\/em>, \u00eensemn\u00e2nd \u201emarele ascet\u201d (art. Shiva).[57]<\/a><\/sup><\/sup> Refe\u00adrindu-se la demonul (\u0101sura<\/em>) Maya, termenul mah\u0101yoga<\/em> e \u00eens\u0103 echivalat cu magia (art. M\u0101ya).[58]<\/a><\/sup><\/sup> \u00centr-un mit, K\u1e5b\u1e63\u1e47a se a\u0219eaz\u0103 \u00een \u201epozi\u021bie yoga\u201d cu g\u00e2ndul de a p\u0103r\u0103si via\u021ba (art. Krishna).[59]<\/a><\/sup><\/sup> Postura specific\u0103 a corpului \u00een timpul medita\u021biei din practicile yoga este \u201epozi\u021bia lotus\u201d (art. lotus).[60]<\/a><\/sup><\/sup> Karma yoga<\/em>, \u201eobliga\u021bia \u00eemplinirii datoriei ca necesitate inexorabil\u0103\u201d, este \u2013 al\u0103turi de teism \u0219i bhakti<\/em> \u2013 una dintre principalele componente ale vi\u0219nuismului (art. vi\u1e63\u1e47uism).[61]<\/a><\/sup><\/sup> \u0218i Ramakrishna, \u201evechi practician al sistemului yoga\u201d, considera c\u0103 nu asceza \u0219i recluziunea, ci \u00eemplinirea datoriei descoper\u0103 calea spre divinitate (art. hinduism).[62]<\/a><\/sup><\/sup> Buddhismul \u201ea oferit g\u00e2ndirii contempla\u021bia yoga<\/em>, care nega existen\u021ba unui suflet omenesc, a unui Atman<\/em> individual\u201d (art. budism).[63]<\/a><\/sup><\/sup> Varietatea sa tibetan\u0103 acord\u0103 aten\u021bie principal\u0103 \u00eenv\u0103\u00ad\u021b\u0103turilor tantrice \u0219i yoghinice (art. lamaism).[64]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Diversitatea fenomenologiei eliber\u0103rii e mai pu\u021bin ilustrat\u0103. Pentru S\u0101\u1e43khya \u0219i Yoga, mok\u1e63a<\/em> este \u201edesprinderea con\u0219tiin\u021bei individuale (purusha<\/em>) de materie (prakriti<\/em>)\u201d (art. moksha).[65]<\/a><\/sup><\/sup> Dup\u0103 Bhagavad G\u012bt\u0101<\/em> II.65\u201366, una dintre formele cele mai caracteristice ale contempla\u021biei este aceea \u201eutilizat\u0103 ca stare elaborat\u0103 de practica yoga, socotindu-se c\u0103 duce la eliberarea spiritului din prizonieratul tru\u00adpu\u00adlui, a\u0219adar la realizarea contactului direct cu absolutul\u201d (art. contempla\u021bie).[66]<\/a><\/sup><\/sup> Dup\u0103 o alt\u0103 strof\u0103, V.24, numai \u201eacel yoghin devenit una cu Brahman ajunge la stingerea \u00een Brahman (brahmanirvana<\/em>)\u201d (art. Nirvana).[67]<\/a><\/sup><\/sup> Dar termenul dhy\u0101na<\/em>, ca \u201euna dintre etapele tehnicilor yoga\u201d, e explicat drept \u201econcentrarea min\u021bii subiectului\u201d (art. zen)[68]<\/a><\/sup><\/sup>, dup\u0103 cum \u0219i sam\u0101dhi<\/em> e considerat o treapt\u0103 superioar\u0103 a concentr\u0103rii (art. Yoga).<\/p>\n\n\n\n

Paranormalul este \u0219i mai pu\u021bin prezent. Yoghinii dob\u00e2ndesc, desigur, puterea de a levita (art. levita\u021bie).[69]<\/a><\/sup><\/sup> \u015aambhala, fiind inabordabil\u0103 geografic, e accesibil\u0103, pe c\u0103i supranaturale, numai unor yoghini prin \u201edes\u0103v\u00e2r\u0219irea tehnicii yoga\u201d[70]<\/a><\/sup><\/sup>, mai precis \u201ecu ajutorul medita\u021biei de un tip special sprijinite pe ini\u021bierea complet\u0103 \u0219i pe tehnicile yoga\u201d (art. Shambhala).[71]<\/a><\/sup><\/sup><\/p>\n\n\n\n

\u00cen fine, interesant pentru terminologia mai ampl\u0103 referitoare la yoga, sunt pomeni\u021bi nagomudrii (ghimnosofi\u0219tii) din versiunile rom\u00e2ne\u0219ti ale Alix\u0103ndriei<\/em>, care \u201eamintesc, \u00een ecou, de aspectul unor grupuri de yoghini\u201d (art. blajini).[72]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Articolele despre tantra \u0219i tantrism sunt mult mai ample \u0219i elaborate dec\u00e2t cele anterioare din Dic\u021bionarul enciclopedic rom\u00e2n<\/em> (1966) \u0219i Dic\u021bionarul de neologisme<\/em> (1978). Considerat a avea \u00een sanscrit\u0103 sensul de \u201etext sacru\u201d \u0219i \u201emagie\u201d, termenul tantra<\/em> desemneaz\u0103 un grup de scrieri tradi\u021bionale cu con\u021binut magic \u0219i mistic, numite simbolic \u0219i Calea spre divinitate<\/em>, pe baza c\u0103rora s-a constituit tantrismul ca religie autonom\u0103. Acesta urmeaz\u0103 dou\u0103 c\u0103i \u00een vederea atingerii divinit\u0103\u021bii: asceza, \u201ecalea m\u00e2inii drepte\u201d, \u0219i erotismul, \u201ecalea m\u00e2inii st\u00e2ngi\u201d.[73]<\/a><\/sup><\/sup> Cea de-a doua edi\u021bie a dic\u021bionarului trimite la articolul \u201eculte falice\u201d, \u00een care sunt pomenite \u201ecupluri orgiastice\u201d precum \u015aiva-P\u0101rvat\u012b, cu simbolurile lor corespunz\u0103toare, li\u1e45ga<\/em> \u0219i yoni<\/em>.[74]<\/a><\/sup><\/sup><\/p>\n\n\n\n

Defini\u021bia tantrismului face pentru prima dat\u0103 leg\u0103tura cu yoga.[75]<\/a><\/sup><\/sup> \u00cen\u021beles ca o religie sincretic\u0103, \u00eentemeiat\u0103 pe grupul de c\u0103r\u021bi sacre Tantra<\/em> \u0219i exist\u00e2nd sub forma mai multor curente \u0219i texte \u00een cadrul hinduismului, tantrismul se bizuie pe ascez\u0103 \u0219i erotism, ca \u0219i pe tehnicile psihosomatice yoga, iar ritualurile sale au un raport direct cu magia \u0219i extazul mistic. Articolul subliniaz\u0103 \u201erigurosul caracter esoteric\u201d al datinilor, miturilor, doctrinei \u0219i organiz\u0103rii sale. \u00cen continuare sunt discutate c\u00e2teva secte tantrice, precum \u0219i raportul lor heterodox cu brahmanismul.<\/p>\n\n\n\n

Din toat\u0103 lexicografia rom\u00e2neasc\u0103, dic\u021bionarul lui Kernbach este cel care acor\u00add\u0103 cea mai mare aten\u021bie yog\u0103i. Acumularea eclectic\u0103 de defini\u021bii folose\u0219te, pentru circumscrierea ei, mai multe cuvinte-cheie divergente: control \u0219i des\u0103v\u00e2r\u00ad\u0219ire, cunoa\u0219tere \u0219i putere, eliberare sau unire\/contopire\/cufundare. Dic\u021bionarul a fost \u00eens\u0103 ignorat de tradi\u021bia lexicografiei lingvistice. El nu a avut nicio influen\u021b\u0103 asupra primei definiri a termenului de c\u0103tre DEX (\u00een suplimentul s\u0103u din 1988), care preia prescurtat defini\u021bia din Micul dic\u021bionar enciclopedic<\/em> (1972), ea \u00eens\u0103\u0219i o abreviere a celei din Dic\u021bionarul enciclopedic rom\u00e2n<\/em> (1966). Iar leg\u0103tura dintre tantra \u0219i yoga va fi men\u021bionat\u0103 din nou \u00een lexicografie, independent de el, abia \u00eencep\u00e2nd din anul 1995.<\/p>\n\n\n\n

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RECAPITULATIO ET CONCLUSIO<\/strong><\/h6>\n\n\n\n

Defini\u021biile din dic\u021bionarele lui Nistor \u0219i Kernbach prezint\u0103 un interes istoriografic special pentru faptul c\u0103 ele apar imediat dup\u0103 reprimarea mi\u0219c\u0103rii Medita\u021bia Transcendental\u0103, introducerea c\u0103r\u021bilor de yoga \u00een fondul secret al bibliotecilor \u0219i cenzurarea (selectiv\u0103) a public\u0103rii asupra acestui subiect. E surprin\u00adz\u0103tor c\u0103 yoga lipse\u0219te chiar din dic\u021bionarul lui Neveanu. Aceast\u0103 absen\u021b\u0103 se datoreaz\u0103, cu mare probabilitate, nu at\u00e2t dimensiunilor lui reduse, c\u00e2t \u00een\u021belegerii yog\u0103i ca un fenomen cultural \u0219i psihosomatic, care a dob\u00e2ndit doar \u00een mod circumstan\u021bial o dimensiune mistic\u0103 \u0219i religioas\u0103.<\/p>\n\n\n\n

\u201eEduca\u021bia materialist-\u0219tiin\u021bific\u0103 \u0219i umanist-revolu\u021bionar\u0103\u201d constituia dimen\u00adsiunea practic\u0103, pedagogic\u0103 a \u201eateismului \u0219tiin\u021bific\u201d, ba chiar mai mult dec\u00e2t at\u00e2t, c\u0103ci acesta ajunsese \u00een centrul unei imaginare \u201espiritualit\u0103\u021bi\u201d caracteristice con\u0219tiin\u021bei socialiste. \u00cen schimb, \u201ereligiologia\u201d \u0219i \u201emitologia general\u0103\u201d erau \u00een\u021belese \u00eentr-un raport de subordonare fa\u021b\u0103 de \u201eateismul \u0219tiin\u021bific\u201d, ca forme de studiere marxist\u0103 a fenomenului religios. Nu au primit o recunoa\u0219tere similar\u0103 sociologiei \u0219i psihologiei religiilor, care s-au bucurat de sus\u021binere institu\u021bional\u0103 \u0219i de ac\u021biune organizat\u0103 \u00een comunismul t\u00e2rziu.[76]<\/a><\/sup><\/sup> Ele reprezentau demersuri teoretice individuale, urm\u00e2nd proiecte mai degrab\u0103 personale. De aceea, dezideratul ideologic a fost realizat doar par\u021bial \u00een cazul lui Nistor \u0219i superficial \u00een cel al lui Kernbach. Publicul general \u0219i neavizat nici nu a perceput componenta propagandistic\u0103 a Dic\u021bionarului de mitologie general\u0103<\/em>, mai ales \u00een cea de-a doua edi\u021bie \u00een care o bun\u0103 parte dintre accentele ateiste cheie s-au atenuat. Acest lucru a f\u0103cut posibil\u0103 reciclarea lui postcomunist\u0103 doar cu minime remanieri.<\/p>\n\n\n\n

Lexicografia marxist\u0103 despre religie din ultimul deceniu al comunismului p\u0103streaz\u0103 yoga \u00een sfera misticismului, iar, \u00een cazul variet\u0103\u021bii sale tantrice, \u0219i a magiei. Ea ignor\u0103 cu des\u0103v\u00e2r\u0219ire yoga modern\u0103, secularizat\u0103, \u0219i adoptarea acesteia ca metod\u0103 de fitness<\/em> sau wellness<\/em> \u00een societatea contemporan\u0103. De\u0219i defini\u021biile nu au suferit vreo influen\u021b\u0103 direct\u0103 a doctrinelor \u201eateismului \u0219tiin\u021bific\u201d, punerea yog\u0103i sub semnul misticului era departe de a fi inocent\u0103. Ateismul se definea nu doar ca negarea oric\u0103rei religii, ci \u0219i a oric\u0103rei forme de misticism. Activitatea de pro\u00adpagand\u0103 ateist\u0103 se camufla adesea sub formula \u201ecombaterea misticismului\u201d, urm\u0103rind \u201eemanciparea\u201d omului de \u201ecredin\u021ba \u00een supranatural\u201d. Mai mult chiar, de pe pozi\u021biile psihologiei, Neveanu considera misticismul o \u201emaladie spiritual\u0103\u201d, diagnostic care putea fi convenabil manipulat de c\u0103tre psihiatria politic\u0103.<\/p>\n\n\n\n

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

DER \u2013 Macrea, Dimitrie (coord.), Dic\u021bionar enciclopedic rom\u00e2n<\/em>, vol. I\u2013IV, Bucure\u0219ti, Editura Politic\u0103, 1962, 1964, 1965, 1966.<\/p>\n\n\n\n

DEX \u2013 Coteanu, Ion; Luiza Seche; Mircea Seche (coord.), Dic\u021bionarul explicativ al limbii roma\u0302ne. DEX<\/em>, Bucure\u0219ti, Editura Academiei R.S.R., 1975; reed., 1984.<\/p>\n\n\n\n

D.Fil. \u2013 Che\u021ban, Octavian; Radu Sommer; Valeriu \u0218uteu (coord.), Dic\u021bionar de filosofie<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1978.<\/p>\n\n\n\n

D.Mit. \u2013 Kernbach, Victor, Dic\u021bionar de mitologie general\u0103<\/em>, Bucure\u0219ti, Editura Albatros, 1983; Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, 1989; Dic\u021bionar de mitologie general\u0103. Mituri, divinit\u0103\u021bi, religii<\/em>, Bucure\u0219ti, Editura Albatros, 1995; reed., 2004.<\/p>\n\n\n\n

DN \u2013 Marcu, Florin; Constant Maneca, Dic\u021bionar de neologisme<\/em>, Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103, 1961; ed. a II-a rev\u0103zut\u0103 \u0219i ad\u0103ugit\u0103, 1966; ed. a III-a, Bucure\u0219ti, Editura Academiei R.S.R., 1978; reed., 1986.<\/p>\n\n\n\n

D.Rel. \u2013 Nistor, Mihai, Dic\u021bionar de religiologie<\/em>, Ia\u0219i, Universitatea \u201eAl. I. Cuza\u201d. Facultatea de Istorie \u0219i Filosofie, 1982.<\/p>\n\n\n\n

M.D.Ed. \u2013 Popescu-Neveanu, Paul, Mic dic\u021bionar pentru educa\u021bia materialist-\u0219tiin\u021bific\u0103, umanist-revolu\u021bionar\u0103 a tineretului<\/em>, Bucure\u0219ti, Uniunea Tineretului Comunist. Comitetul Central, 1985.<\/p>\n\n\n\n

M.D.Enc. \u2013 Chioreanu, Aurora; Gheorghe R\u0103dulescu (coord.), Mic dic\u021bionar enciclopedic<\/em>, Bucure\u0219ti, Editura Enciclopedic\u0103 Rom\u00e2n\u0103, 1972; ed. a II-a rev\u0103zut\u0103 \u0219i ad\u0103ugit\u0103, Aurora Chioreanu, Mircea M\u00e2ciu, Nicolae C. Nicolescu, Gheorghe R\u0103dulescu, Valeriu \u0218uteu (coord.), Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, 1978; ed. a III-a rev\u0103zut\u0103 \u0219i ad\u0103ugit\u0103, Mircea M\u00e2ciu, Nicolae C. Nicolescu, Valeriu \u0218uteu, Gheorghe Timcu, Vasile V\u0103caru (coord.), 1986.<\/p>\n\n\n\n

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

***, Cu privire la activitatea de educa\u021bie ateist-\u0219tiin\u021bific\u0103<\/em>, Bucure\u0219ti, Comitetul Central al P.C.R. Sec\u021bia Propagand\u0103, 1969.<\/p>\n\n\n\n

As\u0103n\u0103chescu, Vasile, \u201eMic glosar de termeni\u201d, \u00een Vasile As\u0103n\u0103chescu, Vasile Oprescu (coord.), \u0218tiin\u021b\u0103, religie, societate<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1971, pp. 485\u2013504; ed. a II-a, 1972, pp. 461\u2013476.<\/p>\n\n\n\n

Babe\u0219, Alexandru, Drama religioas\u0103 a omului. Elemente de filosofia culturii \u0219i antropologia religiei<\/em>, Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, 1975.<\/p>\n\n\n\n

Berar, Petru, \u201eKarl Marx \u2013 filosof \u0219i sociolog al religiei\u201d, \u00een Petru Berar, Umanism \u0219i ateism. Studii<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1980, pp. 7\u2013120.<\/p>\n\n\n\n

Berar, Petru, \u201eEduca\u021bia materialist-\u0219tiin\u021bific\u0103 a tineretului\u201d, \u00een Petru Berar, Umanism \u0219i ateism. Studii<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1980, pp. 121\u2013153.<\/p>\n\n\n\n

Berar, Petru, \u201eExpansiunea subcultelor\u201d, Sc\u00e2nteia tineretului<\/em> (Bucure\u0219ti), XXXVIII, nr. 10248, 10 mai 1982, p. 2.<\/p>\n\n\n\n

Berar, Petru, \u201eReligia \u2013 opiul poporului\u201d, \u00een Petru Berar, Religia \u00een lumea contemporan\u0103<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1983, pp. 208\u2013221.<\/p>\n\n\n\n

Bercea, Livius Petru, \u201eBruno Wu\u0308rtz \u2013 omul pe care l-am cunoscut eu\u201d, Philologica Banatica<\/em> (Timi\u0219oara), [XI], nr. 2, 2017, pp. 159\u2013165.<\/p>\n\n\n\n

Chelcea, Septimiu, \u201eCercetarea sociologic\u0103 a religiozit\u0103\u021bii \u0219i orientarea activit\u0103\u021bilor de educa\u021bie materialist-\u0219tiin\u021bific\u0103\u201d, \u00een Paul Popescu-Neveanu (coord.), Omul, fiin\u0163\u0103 suprem\u0103<\/em>, Bucure\u0219ti, Editura Militar\u0103, 1989, pp. 134\u2013167.<\/p>\n\n\n\n

Chevalier, Jean; Gheerbrant, Alain, \u201eDic\u021bionarul de simboluri: P\u0103m\u00e2nt (Tera), Foc, Aer\u201d, [traducere nesemnat\u0103 din limba francez\u0103], Almanahul Ateneu 1986<\/em> (Bac\u0103u), iulie 1986, pp. 194\u2013201.<\/p>\n\n\n\n

Datculescu, Petre, Educa\u021bia materialist-\u0219tiin\u021bific\u0103 a tineretului. Cercet\u0103ri psihosociale<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1980.<\/p>\n\n\n\n

Dimitriu, Emilian, \u201eAbisul \u0219i mortificarea la care poate duce religia\u201d, \u00een Emilian Dimitriu, Educa\u021bia ateist\u0103 \u2013 de la informa\u021bie la atitudine<\/em>, Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, Bucure\u0219ti, 1983, pp. 37\u201348.<\/p>\n\n\n\n

Eliade, Mircea, \u201eIntroduction au tantrisme\u201d, \u00een Jacques Masui (ed.), Approches de l\u2019Inde. Textes et \u00e9tudes<\/em>, Marseille, Les Cahiers du Sud, 1949, pp. 132\u2013144.<\/p>\n\n\n\n

Florea, Georgeta, \u201eDic\u021bionar\u201d, Sc\u00e2nteia tineretului <\/em>(Bucure\u0219ti), XXXVIII, nr. 10311, 22 iulie 1982, p. 4 (rubrica \u201eDic\u021bionar\u201d).<\/p>\n\n\n\n

Florea, Georgeta, \u201eConcepte \u0219i semnifica\u021bii\u201d, Sc\u00e2nteia tineretului <\/em>(Bucure\u0219ti), XXXVIII, nr. 10346, 2 septembrie 1982, p. 2 (rubrica \u201eDic\u021bionar\u201d).<\/p>\n\n\n\n

Georgescu, Florin, \u201eAteismul \u2013 expresie a libert\u0103\u021bii umane\u201d, \u00een Florin Georgescu, Societate \u0219i religie<\/em>, Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, 1982, pp. 307\u2013325.<\/p>\n\n\n\n

Georgescu, Florin (coord.), Educa\u021bie materialist-\u0219tiin\u021bific\u0103 \u0219i umanist-revolu\u021bionar\u0103<\/em>, Bucure\u0219ti, Editura Didactic\u0103 \u0219i Pedagogic\u0103, 1987.<\/p>\n\n\n\n

Iosefini, Spiritism \u015fi secretele fachirilor<\/em>, Bucure\u0219ti, Societatea pentru R\u0103sp\u00e2ndirea \u0218tiin\u021bei \u0219i Culturii (seria \u201e\u0218tiin\u021b\u0103 \u0219i religie\u201d), 1962.<\/p>\n\n\n\n

Kernbach, Victor, Mit, mitogenez\u0103, mitosfer\u0103<\/em>, Bucure\u0219ti, Editura Casa \u0218coalelor, 1995.<\/p>\n\n\n\n

Kovalev, Sergei I. (coord.), C\u0103l\u0103uza ateistului<\/em>, traducere din limba rus\u0103, Bucure\u0219ti, Editura Politic\u0103, 1961.<\/p>\n\n\n\n

Ministerul Educa\u021biei \u0219i \u00cenv\u0103\u021b\u0103m\u00e2ntului, Programa de istoria religiilor \u0219i ateismului. Aprobat\u0103 de M.E.I. cu nr. 27157\/1985<\/em>, Bucure\u0219ti, Editura Didactic\u0103 \u0219i Pedagogic\u0103, 1985.<\/p>\n\n\n\n

Mohite, Vir Uttamrao, \u201eAteismul \u00een filosofia indian\u0103\u201d, Probleme de filosofie<\/em> (Bucure\u0219ti), VI, nr. 7, 1959, pp. 111\u2013120.<\/p>\n\n\n\n

Nistor, Mihai, \u201eDialectica sacrului \u0219i profanului \u00een religiologia contemporan\u0103\u201d, Analele \u015ftiin\u0163ifice ale Universit\u0103\u0163ii \u201eAl. I. Cuza\u201d din Ia\u015fi. III b. Filosofie<\/em> (Ia\u0219i), XXXI, 1985.<\/p>\n\n\n\n

Petrescu, Leonid, \u201eCe \u0219tim despre hipnoz\u0103?\u201d, \u00een Adev\u0103ruri \u0219i \u2026 \u201eadev\u0103ruri\u201d<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1967, pp. 168\u2013179.<\/p>\n\n\n\n

Petru, Cristian, \u201eNatura \u0219i cunoa\u015fterea faptului religios \u00een religiologia fenomenologic\u0103\u201d, \u00een Gheorghe Vla\u0306dut\u0326escu, Septimiu Chelcea (coord.), Ra\u021biune \u0219i credin\u021b\u0103<\/em>, [vol. I], Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, 1983, pp. 220\u2013259.<\/p>\n\n\n\n

Popescu-Neveanu, Paul, \u201eFericirea \u0219i demnitatea uman\u0103 \u00een societatea socialist\u0103\u2026\u201d, \u00een Probleme ale concep\u0163iei materialist-dialectice despre lume \u015fi societate, ale educ\u0103rii ateist-\u015ftiin\u0163ifice. Teze \u015fi bibliografii<\/em>, Bucure\u015fti, Sec\u0163ia Propagand\u0103 a Comitetului Central al P.C.R. (colec\u021bia \u201e\u00cenv\u0103\u021b\u0103m\u00e2ntul politico-ideologic de partid 1980-1984\u201d), 1980, pp. 268\u2013277.<\/p>\n\n\n\n

Popescu-Neveanu, Paul, \u201eReligia \u0219i umanismul. Problematica moralei\u201d, \u00een Paul Popescu-Neveanu (coord.), Omul, fiin\u0163\u0103 suprem\u0103<\/em>, Bucure\u015fti, Editura Militar\u0103, 1989, pp. 227\u2013278.<\/p>\n\n\n\n

Ragaz, Stefan, \u201eReading scientific atheism against the grain. The Soviet study of religion as a methodological challenge\u201d, Method and Theory in the Study of Religion<\/em> (Leiden), XXX, no. 2, 2018, pp. 178\u2013184.<\/p>\n\n\n\n

Stoian, Ilie, \u201eFideismul \u0219i ira\u021bionalismul \u00een filosofia contemporan\u0103\u201d, \u00een Vasile As\u0103n\u0103chescu, Vasile Oprescu (coord.), \u0218tiin\u021b\u0103, religie, societate<\/em>, Bucure\u015fti, Editura Politic\u0103, 1971, pp. 288\u2013314; ed. a II-a, 1972, pp. 273\u2013298.<\/p>\n\n\n\n

Stroie, Ion, \u201ePerspectiva dialectic\u0103 a lui Marx asupra ateismului\u201d, \u00een Grigore Smeu, Ion Tudosescu (coord.), Crea\u021bie valoric\u0103 \u0219i ac\u021biune<\/em>, Bucure\u015fti, Editura Politic\u0103, 1984, pp. 86\u201395.<\/p>\n\n\n\n

Tokarev, Sergei A., Religia i\u0302n istoria popoarelor lumii<\/em>, traducere din limba rus\u0103 de Isac Vasilescu-Albu, cuv\u00e2nt \u00eenainte de Paul Popescu-Neveanu, Bucure\u015fti, Editura Politic\u0103, 1974; ed. a II-a, 1976; ed. a III-a, 1982.<\/p>\n\n\n\n

Ugrinovici, Dimitri M., \u201eObiectul psihologiei religiei \u0219i locul ei \u00een sistemul \u0219tiin\u021belor\u201d, \u00een Psihologia religiei<\/em>, traducere de Tamara Mure\u0219anu, Bucure\u015fti, Editura \u015etiin\u0163ific\u0103 \u015fi Enciclopedic\u0103, 1976, pp. 23\u201342.<\/p>\n\n\n\n

Vasilescu, Emilian, Istoria religiilor. Manual pentru institutele teologice<\/em>, Bucure\u0219ti, Editura Institutului Biblic \u0219i de Misiune al Bisericii Ortodoxe Rom\u00e2ne, 1975; edi\u021bia a II-a, 1982.<\/p>\n\n\n\n

V\u00e2rlan, Petre, \u201ePavajul cu inten\u021bii bune\u201d, Pentru patrie<\/em> (Bucure\u0219ti), XXXV, nr. 2, februarie 1982, pp. 14\u201315; nr. 3, martie 1982, pp. 18\u201319; nr. 4, aprilie 1982, pp. 14\u201315.<\/p>\n\n\n\n

Voloc, Ciprian, \u201eCazuri de falsificare a filosofiei; filosofia \u00een epoca comunist\u0103; plagierea ca practic\u0103 comun\u0103: cazul Mihai Nistor\u201d, \u00een Gic\u0103 Manole, Ciprian Voloc, Exorcismul t\u0103cerii<\/em>, [vol. 3], Responsabilitatea elitei: de la con\u015ftiin\u0163\u0103 la destin<\/em>, Boto\u015fani, Editura Geea, 2007, pp. 662\u2013682.<\/p>\n\n\n\n

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

    \u201eLucr\u0103ri prev\u0103zute s\u0103 apar\u0103 \u00een anul 1969\u201d, anexa II, \u00een Cu privire la activitatea de educa\u021bie ateist-\u0219tiin\u021bific\u0103<\/em>, Bucure\u0219ti, Comitetul Central al P.C.R. Sec\u021bia Propagand\u0103, 1969, pp. 27\u201328 (27, nr. 17). Bro\u0219ura a fost elaborat\u0103 \u00een ultima parte a anului 1968, tip\u0103rit\u0103 la \u00eenceputul anului urm\u0103tor \u0219i aprobat\u0103 de forul superior la data de 18 martie. \u2191<\/a><\/p>\n<\/li>

  2. \n

    De exemplu, Vir Uttamrao Mohite, \u201eAteismul \u00een filosofia indian\u0103\u201d, Probleme de filosofie<\/em> (Bucure\u0219ti), VI, nr. 7, 1959, pp. 111\u2013120. \u2191<\/a><\/p>\n<\/li>

  3. \n

    Sergei I. Kovalev (coord.), C\u0103l\u0103uza ateistului<\/em>, traducere din limba rus\u0103, Bucure\u0219ti, Editura Politic\u0103, 1961, pp. 31\u201338, 39\u201354. \u2191<\/a><\/p>\n<\/li>

  4. \n

    Iosefini, Spiritism \u015fi secretele fachirilor<\/em>, Bucure\u0219ti, Societatea pentru R\u0103sp\u00e2ndirea \u0218tiin\u021bei \u0219i Culturii, 1962, pp. 30\u201342. \u00cen c\u00e2teva locuri, criticile lui sunt direc\u021bionate contra \u201efachirismului de b\u00e2lci\u201d, de unde s-ar putea deduce c\u0103 nu to\u021bi fachirii sunt \u201e\u0219arlatani\u201d \u0219i \u201emistificatori\u201d. \u2191<\/a><\/p>\n<\/li>

  5. \n

    Un mini-dic\u021bionar num\u0103r\u00e2nd 124 de termeni include, din sfera religiilor indiene, doar \u201ebrahmanism\u201d, \u201ebudism\u201d, \u201ehinduism\u201d, \u201enirvana\u201d \u0219i \u201eVede\u201d, f\u0103r\u0103 referire la yoga. Vasile As\u0103n\u0103chescu, \u201eMic glosar de termeni\u201d, \u00een V. As\u0103n\u0103chescu \u0219i V. Oprescu (coord.), \u0218tiin\u021b\u0103, religie, societate<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1971, pp. 485\u2013504; ed. a II-a, 1972, pp. 461\u2013476. Un altul, num\u0103r\u00e2nd 48 de termeni, include \u201ebudism\u201d, \u201ekarman\u201d, \u201enirvana\u201d \u0219i \u201esamsara\u201d. \u201eGlosar\u201d, \u00een Florin Georgescu (coord.), Educa\u021bie materialist-\u0219tiin\u021bific\u0103 \u0219i umanist-revolu\u021bionar\u0103<\/em>, Bucure\u0219ti, Editura Didactic\u0103 \u0219i Peda\u00adgogic\u0103, 1987, pp. 149\u2013156 (defini\u021biile termenilor indieni apar\u021bin lui Georgeta Florea \u0219i Aurelian Tache). \u2191<\/a><\/p>\n<\/li>

  6. \n

    \u201eReligiile din India\u201d, \u00een Sergei A. Tokarev, Religia i\u0302n istoria popoarelor lumii<\/em>, traducere din limba rus\u0103 de Isac Vasilescu-Albu, cuv\u00e2nt \u00eenainte de Paul Popescu-Neveanu, Bucure\u0219ti, Editura Politic\u0103, 1974; ed. a II-a, 1976; ed. a III-a, 1982, pp. 247\u2013264 (257). Dup\u0103 ce se zvonea \u00een epoc\u0103, ultima reeditare ar fi fost o reac\u021bie a propagandi\u0219tilor la ini\u021bierea public\u0103rii, cu un an mai devreme, a Istoriei credin\u021belor \u0219i ideilor religioase<\/em> a lui Mircea Eliade. \u2191<\/a><\/p>\n<\/li>

  7. \n

    De exemplu, Alexandru Babe\u0219, Drama religioas\u0103 a omului. Elemente de filosofia culturii \u0219i antropologia religiei<\/em>, Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, 1975 (republicat \u00eentr-o versiune rev\u0103zut\u0103 \u00een 1998). Autorul i-a trimis un exemplar cu dedica\u021bie lui Mircea Eliade. \u2191<\/a><\/p>\n<\/li>

  8. \n

    Leonid Petrescu, \u201eCe \u0219tim despre hipnoz\u0103?\u201d, \u00een Adev\u0103ruri \u0219i \u2026 \u201eadev\u0103ruri\u201d<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1967, pp. 168\u2013179 (176, 177). Medic format \u00een perioada interbelic\u0103, autor de \u0219tiin\u021b\u0103 popularizat\u0103 \u0219i literatur\u0103 science-fiction, L. Petrescu a emigrat la sf\u00e2r\u0219itul anilor \u201960 \u00een Fran\u021ba, unde \u0219i-a continuat activitatea de popularizare a \u0219tiin\u021bei (\u00een domeniul psihologiei). \u2191<\/a><\/p>\n<\/li>

  9. \n

    Petre V\u00e2rlan, \u201ePavajul cu inten\u021bii bune\u201d, Pentru patrie<\/em> (Bucure\u0219ti), XXXV, nr. 2, februarie 1982, pp. 14\u201315; nr. 3, martie 1982, pp. 18\u201319; nr. 4, aprilie 1982, pp. 14\u201315. Scriitor angajat la Ministerul de Interne, P. V\u00e2rlan (1943\u20131986) \u00ee\u0219i adaug\u0103 dup\u0103 semn\u0103tur\u0103 titlul \u201edoctor \u00een filosofie\u201d. \u2191<\/a><\/p>\n<\/li>

  10. \n

    Petru Berar, \u201eExpansiunea subcultelor\u201d, Sc\u00e2nteia tineretului<\/em> (Bucure\u0219ti), XXXVIII, nr. 10248, 10 mai 1982, p. 2. Sunt discutate Misiunea Luminii Divine, ISKCON \u0219i, \u00een mod special, Medita\u021bia Transcendental\u0103. \u2191<\/a><\/p>\n<\/li>

  11. \n

    \u201eAbisul \u0219i mortificarea la care poate duce religia\u201d, \u00een Emilian Dimitriu, Educa\u021bia ateist\u0103 \u2013 de la informa\u021bie la atitudine<\/em>, Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, 1983, pp. 37\u201348. Cuvintele-cheie sunt \u201enirvana\u201d, \u201eyoga\u201d, \u201esalvare\u201d sau \u201eeliberare\u201d, \u201eascez\u0103\u201d, \u201emistic\u0103\u201d, \u201eextaz\u201d, \u201esecte\u201d. Sursele sale sunt Surendranath Dasgupta, Thomas William Rhys Davids, Ren\u00e9 Grousset, Arthur Berriedale Keith, Max M\u00fcller, Louis de la Val\u00e9e Poussin \u0219i Mircea Eliade (Aspects du mythe<\/em>, 1963). \u00cens\u0103 obiectivul capitolului e pomenit doar \u00een titlul lui \u0219i \u00een prefa\u021ba c\u0103r\u021bii (p. 5). \u2191<\/a><\/p>\n<\/li>

  12. \n

    Georgeta Florea, \u201eDic\u021bionar\u201d, Sc\u00e2nteia tineretului <\/em>(Bucure\u0219ti), XXXVIII, nr. 10311, 22 iulie 1982, p. 4. Urm\u0103torul articol \u2013 publicat la aceea\u0219i rubric\u0103 a paginii lunare realizate de \u0218erban Cionof \u2013 e dedicat termenilor \u201enirvana\u201d, \u201evedism\u201d, \u201ejainism\u201d \u0219i pomene\u0219te din nou Medita\u021bia Transcen\u00addental\u0103. Unul dintre sensurile termenului nirv\u0101\u1e47a<\/em> este \u201estare mistic\u0103 de fericire, presupus\u0103 a putea fi rea\u00adlizat\u0103 prin contopirea sufletului individual (Atman<\/em>) cu sufletul universal, divin (Atmanul<\/em> univer\u00adsal)\u201d. \u201eConcepte \u0219i semnifica\u021bii\u201d, ibidem<\/em>, nr. 10346, 2 septembrie 1982, p. 2. \u2191<\/a><\/p>\n<\/li>

  13. \n

    Mihai Nistor, Dic\u021bionar de religiologie<\/em>, Ia\u0219i, Universitatea \u201eAl. I. Cuza\u201d. Facultatea de Istorie \u0219i Filosofie, 1982, 416 pp. (abreviat D.Rel. 1982). \u2191<\/a><\/p>\n<\/li>

  14. \n

    Pe l\u00e2ng\u0103 Mihai Nistor, \u00een special de c\u0103tre Petru Berar \u0219i Florin Georgescu, profesori universitari de \u201e\u0219tiin\u021be social-politice\u201d \u0219i, probabil, cei mai importan\u021bi teoreticieni ai perioadei de dup\u0103 relansarea din 1969 a frontului ateist. \u2191<\/a><\/p>\n<\/li>

  15. \n

    De exemplu, Cristian Petru, \u201eNatura \u0219i cunoa\u015fterea faptului religios \u00een religiologia fenomenologic\u0103\u201d, \u00een Gheorghe Vl\u0103du\u021bescu, Septimiu Chelcea (coord.), Ra\u021biune \u0219i credin\u021b\u0103<\/em>, [vol. I], Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, 1983, pp. 220\u2013259 (reluat \u00eentr-un volum de autor, publicat postum \u00een 2020). Chiar \u0219i Mihai Nistor folosea termenul \u00een mod hibrid atunci c\u00e2nd scria despre \u201eDialectica sacrului \u0219i profanului \u00een religiologia contemporan\u0103\u201d, Analele \u015ftiin\u0163ifice ale Universit\u0103\u0163ii <\/em>\u201eAl. I. Cuza\u201d din Ia\u015fi. III b. Filosofie<\/em> (Ia\u0219i), XXXI, 1985. \u2191<\/a><\/p>\n<\/li>

  16. \n

    \u201eKarl Marx \u2013 filosof \u0219i sociolog al religiei\u201d, \u00een Petru Berar, Umanism \u0219i ateism. Studii<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1980, pp. 7\u2013120 (116\u2013120). \u2191<\/a><\/p>\n<\/li>

  17. \n

    Ministerul Educa\u021biei \u0219i \u00cenv\u0103\u021b\u0103m\u00e2ntului, Programa de istoria religiilor \u0219i ateismului. Aprobat\u0103 de M.E.I. cu nr. 27157\/1985<\/em>, Bucure\u0219ti, Editura Didactic\u0103 \u0219i Pedagogic\u0103, 1985. Este, de fapt, o program\u0103 de educa\u021bie ateist\u0103, \u00een care doar una dintre cele \u0219apte sec\u021biuni e consacrat\u0103 \u201eetapelor evolu\u021biei religiei\u201d, iar alta, \u201estructurii fenomenului religios\u201d. Ea nu a fost \u00eens\u0103 materializat\u0103 didactic. O alt\u0103 program\u0103, elaborat\u0103 \u00een anul urm\u0103tor (nr. 2977\/1986) sub numele de \u201eeduca\u021bie materialist-\u0219tiin\u021bific\u0103 \u0219i umanist-revolu\u021bionar\u0103\u201d va fi transpus\u0103 \u00een manuale, dup\u0103 cum se va vedea mai jos. \u2191<\/a><\/p>\n<\/li>

  18. \n

    \u201ePrefa\u021b\u0103\u201d, \u00een D.Rel. 1982, pp. i\u2013vi (i). Defini\u021bia e preluat\u0103 de la Dimitri M. Ugrinovici (1923\u20131990), \u0219eful catedrei de istoria \u0219i teoria ateismului de la Facultatea de Filosofie a Universit\u0103\u021bii din Moscova \u0219i promotor al termenului religiovedenie<\/em>. \u201eObiectul psihologiei religiei \u0219i locul ei \u00een sistemul \u0219tiin\u021belor\u201d, \u00een Psihologia religiei<\/em>, traducere de Tamara Mure\u0219anu, Bucure\u015fti, Editura \u015etiin\u0163ific\u0103 \u015fi Enciclopedic\u0103, 1976, pp. 23\u201342 (41). Volumul cuprinde materialele unei conferin\u021be organizate \u00een 1969 de Institutul de Ateism \u0218tiin\u021bific din Moscova \u0219i publicat\u0103 \u00een 1971, \u00een seria Voprosy nau\u010dnogo ateizma<\/em>. \u2191<\/a><\/p>\n<\/li>

  19. \n

    D.Rel. 1982, pp. i, ii. \u2191<\/a><\/p>\n<\/li>

  20. \n

    De exemplu, dic\u021bionarul cuprinde termenii \u201eesicasm\u201d \u0219i \u201eisihasm\u201d cu etimologii \u0219i defini\u021bii diferite. Jainismul \u0219i buddhismul sunt \u201ereligii ateiste\u201d, dar \u015aiva e un zeu al buddhismului. D.Rel. 1982, pp. 111, 164, 173, 230, 348. \u2191<\/a><\/p>\n<\/li>

  21. \n

    D.Rel. 1982, p. 121; DEX 1975, p. 321. \u00cen articolul dedicat sufismului, se precizeaz\u0103 c\u0103 sufi\u0219tii mai sunt numi\u021bi fachiri (din arab\u0103) sau dervi\u0219i (din persan\u0103). D.Rel. 1982, p. 341. \u2191<\/a><\/p>\n<\/li>

  22. \n

    D.Rel. 1982, p. 185; DN 1978, p. 624. \u2191<\/a><\/p>\n<\/li>

  23. \n

    D.Rel. 1982, p. 391; D.Fil. 1978, p. 777; M.D.Enc. 1978, p. 1040. \u2191<\/a><\/p>\n<\/li>

  24. \n

    D.Rel. 1982, p. 168. \u2191<\/a><\/p>\n<\/li>

  25. \n

    D.Rel. 1982, p. 353; DN 1978, p. 1060; DER, IV, 1966, p. 607. \u2191<\/a><\/p>\n<\/li>

  26. \n

    Emilian Vasilescu, Istoria religiilor. Manual pentru institutele teologice<\/em>, Bucure\u0219ti, Editura Institutului Biblic \u0219i de Misiune al Bisericii Ortodoxe Rom\u00e2ne, 1975, p. 234. Citatul din Eliade provine din \u201eIntroduction au tantrisme\u201d, \u00een Jacques Masui (ed.), Approches de l\u2019Inde. Textes et \u00e9tudes<\/em>, Marseille, Les Cahiers du Sud, 1949, pp. 132\u2013144 (133). Niciuna dintre aceste surse nu e indicat\u0103 \u00een articol, dar prima apare \u00een bibliografia general\u0103 a dic\u021bionarului, al\u0103turi de alte trei titluri din Eliade. \u2191<\/a><\/p>\n<\/li>

  27. \n

    Uneori se invoc\u0103 critici ale unor savan\u021bi occidentali nemarxi\u0219ti. \u00cen schimb, \u00een anii \u201970, Eliade mai era condamnat ca reprezentant al unor orient\u0103ri \u201eretrograde\u201d. Iat\u0103 un exemplu, \u00een care e asociat \u2013 negativ \u2013 cu \u201emistica indian\u0103\u201d: Ilie Stoian, \u201eFideismul \u0219i ira\u021bionalismul \u00een filosofia contemporan\u0103\u201d, \u00een V. As\u0103n\u0103chescu \u0219i V. Oprescu (coord.), \u0218tiin\u021b\u0103, religie, societate<\/em>, pp. 288\u2013314 (311); ed. a II-a, pp. 273\u2013298 (295). \u2191<\/a><\/p>\n<\/li>

  28. \n

    Din perspectiva analizei discursului. Stefan Ragaz, \u201eReading scientific atheism against the grain. The Soviet study of religion as a methodological challenge\u201d, Method and Theory in the Study of Religion<\/em> (Leiden), XXX, no. 2, 2018, pp. 178\u2013184 (181\u2013182). E vorba de scrierile unuia dintre propagandi\u0219tii proeminen\u021bi ai ateismului sovietic, Iosif Aronovici Krivelev (1906\u20131991). \u2191<\/a><\/p>\n<\/li>

  29. \n

    Paul Popescu-Neveanu, Mic dic\u021bionar pentru educa\u021bia materialist-\u0219tiin\u021bific\u0103, umanist-revolu\u021bionar\u0103 a tineretului<\/em>, Bucure\u0219ti, Uniunea Tineretului Comunist. Comitetul Central, 1985, 144 pp. (abreviat M.D.Ed. 1985). Textul a fost revizuit de Octavian Che\u021ban \u0219i redactat de \u201esociologul Gheorghe Crasnea, activist al C.C. al U.T.C.\u201d. \u2191<\/a><\/p>\n<\/li>

  30. \n

    Paul Popescu-Neveanu, \u201eFericirea \u0219i demnitatea uman\u0103 \u00een societatea socialist\u0103\u2026\u201d, \u00een Probleme ale concep\u0163iei materialist-dialectice despre lume \u015fi societate, ale educ\u0103rii ateist-\u015ftiin\u0163ifice. Teze \u015fi bibliografii<\/em>, Bucure\u015fti, Sec\u0163ia Propagand\u0103 a Comitetului Central al P.C.R., 1980, pp. 268\u2013277 (271). \u2191<\/a><\/p>\n<\/li>

  31. \n

    \u201eBrahmanism\u201d, \u201ebudism\u201d, \u201ejainism\u201d, \u201elamaism\u201d, \u201emetempsihoz\u0103\u201d, \u201enirvana\u201d \u0219i \u201eVedele\u201d. M.D.Ed. 1985, pp. 30\u201331, 77, 79, 87, 95, 139. Nu lipsesc nici aici formul\u0103ri comice. De exemplu, buddhismul s-a afirmat \u00een conflict cu hinduismul \u0219i \u00eendeosebi cu brahmanismul, dharma<\/em> este scris\u0103 \u201edrahma\u201d \u0219.a. M.D.Ed. 1985, p. 31. \u2191<\/a><\/p>\n<\/li>

  32. \n

    M.D.Ed. 1985, p. 95. \u2191<\/a><\/p>\n<\/li>

  33. \n

    \u201eEduca\u021bia materialist-\u0219tiin\u021bific\u0103 a tineretului\u201d, \u00een Petru Berar, Umanism \u0219i ateism. Studii<\/em>, pp. 121\u2013153 (146\u2013148); \u201eReligia \u2013 opiul poporului\u201d, \u00een Petru Berar, Religia \u00een lumea contemporan\u0103<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1983, pp. 208\u2013221 (212). \u00cencep\u00e2nd din cea de-a doua jum\u0103tate a anilor \u201970, \u00een locul \u201eateismului \u0219tiin\u021bific\u201d sunt preferate alte formule \u2013 \u201eateism integral\u201d (Haralamb Culea), \u201eateism revolu\u021bionar\u201d (Constantin R\u0103ducu, Simion Asandei), \u201eateism radical\u201d (Alexandru T\u0103nase), \u201eateism umanist\u201d (Ion Tudosescu), \u201eateism comunist\u201d (Dumitru Otovescu), \u201eateism [\u0219tiin\u021bific \u0219i] umanist\u201d (P. Popescu-Neveanu) \u0219.a. \u2013, f\u0103r\u0103 \u00eens\u0103 a o \u00eenlocui cu totul pe cea clasic\u0103. \u2191<\/a><\/p>\n<\/li>

  34. \n

    Petru Berar, \u201eReligia \u2013 opiul poporului\u201d, loc. cit.<\/em>; Florin Georgescu, \u201eAteismul \u2013 expresie a libert\u0103\u021bii umane\u201d, \u00een idem<\/em>, Societate \u0219i religie<\/em>, Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, 1982, pp. 307\u2013325. \u2191<\/a><\/p>\n<\/li>

  35. \n

    Ion Stroie, \u201ePerspectiva dialectic\u0103 a lui Marx asupra ateismului\u201d, \u00een Grigore Smeu, Ion Tudosescu (coord.), Crea\u021bie valoric\u0103 \u0219i ac\u021biune<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1984, pp. 86\u201395 (89, 93). \u2191<\/a><\/p>\n<\/li>

  36. \n

    Determinarea ateismului prin umanism \u0219i spiritualitate are paralele \u00een Uniunea Sovietic\u0103. R\u0103m\u00e2ne \u00een sarcina unor cercet\u0103ri mai detaliate s\u0103 stabileasc\u0103 \u00een ce m\u0103sur\u0103 e vorba aici de influen\u021b\u0103 sau de o evolu\u021bie convergent\u0103 pornind de la operele lui Marx \u0219i Engels. \u2191<\/a><\/p>\n<\/li>

  37. \n

    \u201eReligia \u0219i umanismul. Problematica moralei\u201d, \u00een P. Popescu-Neveanu (coord.), Omul, fiin\u0163\u0103 suprem\u0103<\/em>, Bucure\u0219ti, Editura Militar\u0103, 1989, pp. 227\u2013278 (242\u2013245). Pentru tantrism e citat\u0103 cartea lui Mircea Eliade, Aspects du mythe<\/em> (1963). \u2191<\/a><\/p>\n<\/li>

  38. \n

    Victor Kernbach, Dic\u021bionar de mitologie general\u0103<\/em>, Bucure\u0219ti, Editura Albatros, 1983, 783 pp. (abreviat D.Mit. 1983). Referent lexicografic a fost Rodica Pandele. \u2191<\/a><\/p>\n<\/li>

  39. \n

    Victor Kernbach, Dic\u021bionar de mitologie general\u0103<\/em>, Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103 \u0219i Enciclopedic\u0103, 1989, 665 pp. (abreviat D.Mit. 1989). Redactarea \u0219i coordonarea lexicografic\u0103 a fost asigurat\u0103 tot de Rodica Pandele. \u2191<\/a><\/p>\n<\/li>

  40. \n

    Victor Kernbach, Dic\u021bionar de mitologie general\u0103. Mituri, divinit\u0103\u021bi, religii<\/em>, Bucure\u0219ti, Editura Albatros, 1995; reed., 2004 (abreviat D.Mit. 1995, 2004). \u2191<\/a><\/p>\n<\/li>

  41. \n

    \u00cen c\u0103r\u021bi \u0219i mai ales \u00een publica\u021bii periodice, dar cu prec\u0103dere prin traduceri. Iat\u0103, pentru ilustrare, o traducere din domeniul lexicografic, \u00een care se fac referiri la yoga<\/em>, tantra<\/em>, pr\u0101\u1e47a<\/em>, ku\u1e47\u1e0dalin\u012b<\/em>, ma\u1e47ip\u016bra cakra<\/em> etc.: \u201eDic\u021bionarul de simboluri: P\u0103m\u00e2nt (Tera), Foc, Aer\u201d, Almanahul Ateneu 1986<\/em> (Bac\u0103u), iulie 1986, pp. 194\u2013201 (198, 201); traducere nesemnat\u0103 din Jean Chevalier, Alain Gheerbrant, Dictionnaire des symboles. Mythes, r\u00eaves, coutumes, gestes, formes, figures, couleurs, nombres<\/em>, Paris, Seghers, 1969; ed. X, 1982. \u2191<\/a><\/p>\n<\/li>

  42. \n

    Dac\u0103 unii participan\u021bi marginali la activitatea de educa\u021bie ateist\u0103 (precum Ion Corvin S\u00eengeorzan) consider\u0103 discu\u021bia ca fiind deschis\u0103, al\u021bii mai implica\u021bi (precum Petre Datculescu, Octavian Che\u021ban, Lauren\u021biu Pop \u0219i Bogdan Stugren) condamn\u0103 aceste preocup\u0103ri ca apar\u021bin\u00e2nd \u201esubculturii ocultismului\u201d \u0219i \u201emanifest\u0103rilor mistico-obscurantiste\u201d. \u2191<\/a><\/p>\n<\/li>

  43. \n

    Livius Petru Bercea, \u201eBruno Wu\u0308rtz \u2013 omul pe care l-am cunoscut eu\u201d, Philologica Banatica<\/em> (Timi\u0219oara), [XI], nr. 2, 2017, pp. 159\u2013165. \u2191<\/a><\/p>\n<\/li>

  44. \n

    O p\u0103rere contrar\u0103 a fost exprimat\u0103 de un fost student al s\u0103u. Ciprian Voloc, \u201eCazuri de falsificare a filosofiei; filosofia \u00een epoca comunist\u0103; plagierea ca practic\u0103 comun\u0103: cazul Mihai Nistor\u201d, \u00een Gic\u0103 Manole, Cristian Voloc, Exorcismul t\u0103cerii<\/em>, [vol. 3], Responsabilitatea elitei: de la con\u015ftiin\u0163\u0103 la destin<\/em>, Boto\u015fani, Editura Geea, 2007, pp. 662\u2013682. \u2191<\/a><\/p>\n<\/li>

  45. \n

    Dup\u0103 c\u0103derea comunismului, Kernbach a criticat marxismul \u0219i ateismul. De exemplu, \u00een cartea sa, scris\u0103 \u00een 1992 \u0219i publicat\u0103 postum, Mit, mitogenez\u0103, mitosfer\u0103<\/em>, Bucure\u0219ti, Editura Casa \u0218coalelor, 1995. \u2191<\/a><\/p>\n<\/li>

  46. \n

    At\u00e2t \u00een terminologia general\u0103 (ex. \u201eexoteric\u201d, \u201eezoteric\u201d), c\u00e2t \u0219i \u00een cea special\u0103 (ex. \u201eKailasa\u201d, \u201eParijata\u201d, \u201eSarama\u201d, \u201eValmiki\u201d). \u2191<\/a><\/p>\n<\/li>

  47. \n

    Pe deasupra, cea de-a doua edi\u021bie \u00eencearc\u0103 s\u0103 ofere o transliterare \u201e\u0219tiin\u021bific\u0103\u201d a terminologiei indiene, care a fost p\u0103strat\u0103 \u0219i \u00een edi\u021bia postcomunist\u0103. Ea e \u00eens\u0103 lipsit\u0103 de criterii unitare, inconsecvent\u0103 \u0219i plin\u0103 de caractere diacritice (\u0219i accente) niciodat\u0103 folosite \u00een transliterarea alfabetelor indiene, care redau incorect ortografia \u0219i pronun\u021bia cuvintelor. \u2191<\/a><\/p>\n<\/li>

  48. \n

    D.Mit., 1983, pp. 756\u2013758 (756); 1989, pp. 640\u2013641; 1995, pp. 680\u2013681 (680); 2004, pp. 680\u2013681 (680). \u2191<\/a><\/p>\n<\/li>

  49. \n

    \u00cen cea de-a doua edi\u021bie sunt ad\u0103ugate alte sensuri ale termenului sanscrit yoga, printre care \u0219i \u201econtempla\u021bie\u201d, evident dup\u0103 articolul lui Banu din Dic\u021bionarul enciclopedic rom\u00e2n<\/em> (DER, IV, 1966, p. 926). D.Mit., 1989, pp. 640\u2013641 (640); 1995, pp. 680\u2013681 (680); 2004, pp. 680\u2013681 (680). \u2191<\/a><\/p>\n<\/li>

  50. \n

    D.Mit., 1989, pp. 640\u2013641 (641); 1995, pp. 680\u2013681 (681); 2004, pp. 680\u2013681 (681). \u2191<\/a><\/p>\n<\/li>

  51. \n

    Bibliografia articolului citeaz\u0103 lucr\u0103rile clasice ale urm\u0103torilor autori: Surendranath Dasgupta, Mircea Eliade, Jakob Wilhem Hauer \u0219i Kovoor Thomas Behanan, c\u0103rora li se adaug\u0103 \u00een edi\u021bia a doua, Hari Prasad Shastri, Swami Vivekananda \u0219i Jean Varenne. Dar nu ele \u2013 sau nu numai ele \u2013 sunt sursa informa\u021biilor din articol. \u2191<\/a><\/p>\n<\/li>

  52. \n

    Dou\u0103sprezece \u00een prima edi\u021bie, plus alte opt \u00een cea de-a doua, marcate aici prin paranteze: (\u201eblajini\u201d), \u201ebudism\u201d, \u201econtempla\u021bie\u201d, (\u201ehinduism\u201d), \u201eKrishna\u201d, \u201elamaism\u201d, \u201elevita\u021bie\u201d, (\u201elotus\u201d), \u201eMahab\u00adharata<\/em>\u201d, (\u201eM\u0101ya\u201d), \u201emoksha\u201d, (\u201en\u0101stikya\u201d), \u201eNirvana\u201d, (\u201eS\u0101\u1e43khya\u201d), \u201eShambhala\u201d, \u201eShiva\u201d, \u201etantrism\u201d, \u201eVeda<\/em>\u201d, (\u201evi\u1e63\u1e47uism\u201d), (\u201ezen\u201d). \u2191<\/a><\/p>\n<\/li>

  53. \n

    D.Mit., 1983, pp. 727\u2013728 (728), respectiv D.Mit., 1989, p. 415; 1995, p. 439; 2004, p. 439. \u2191<\/a><\/p>\n<\/li>

  54. \n

    D.Mit., 1989, pp. 522\u2013523 (523); 1995, p. 553; 2004, p. 553. \u2191<\/a><\/p>\n<\/li>

  55. \n

    D.Mit., 1989, pp. 616\u2013617 (616); 1995, pp. 657\u2013658; 2004, pp. 657\u2013658. \u2191<\/a><\/p>\n<\/li>

  56. \n

    D.Mit., 1983, pp. 375\u2013377 (375); 1989, pp. 316\u2013317 (316); 1995, pp. 334\u2013335 (334); 2004, pp. 334\u2013335 (334). \u2191<\/a><\/p>\n<\/li>

  57. \n

    D.Mit., 1983, pp. 637\u2013638 (637); 1989, pp. 108\u2013109 (108); 1995, pp. 116\u2013117 (116); 2004, pp. 116\u2013117 (116). \u2191<\/a><\/p>\n<\/li>

  58. \n

    D.Mit., 1989, p. 332; 1995, pp. 351\u2013352 (352); 2004, pp. 351\u2013352 (352). \u2191<\/a><\/p>\n<\/li>

  59. \n

    D.Mit., 1983, pp. 342; 1989, pp. 284\u2013285 (285); 1995, pp. 301\u2013302 (302); 2004, pp. 301\u2013302 (302). \u2191<\/a><\/p>\n<\/li>

  60. \n

    D.Mit., 1989, pp. 305\u2013306 (306); 1995, p. 324; 2004, p. 324. \u2191<\/a><\/p>\n<\/li>

  61. \n

    D.Mit., 1989, p. 623; 1995, p. 664; 2004, p. 664. \u2191<\/a><\/p>\n<\/li>

  62. \n

    D.Mit., 1989, pp. 226\u2013227 (227); 1995, pp. 240\u2013241 (241); 2004, pp. 240\u2013241 (241). \u2191<\/a><\/p>\n<\/li>

  63. \n

    D.Mit., 1983, pp. 117\u2013119 (117); 1989, pp. 90\u201391 (90); 1995, pp. 95\u201396 (95); 2004, pp. 95\u201396 (95). \u2191<\/a><\/p>\n<\/li>

  64. \n

    D.Mit., 1983, pp. 352\u2013353 (353); 1989, pp. 292\u2013293 (292); 1995, pp. 309\u2013310 (310); 2004, pp. 309\u2013310 (310). \u2191<\/a><\/p>\n<\/li>

  65. \n

    D.Mit., 1983, pp. 466\u2013467 (466); 1989, p. 403; 1995, pp. 425\u2013426 (425); 2004, pp. 425\u2013426 (425). \u2191<\/a><\/p>\n<\/li>

  66. \n

    D.Mit., 1983, p. 139; 1989, p. 114; 1995, pp. 121\u2013122; 2004, pp. 121\u2013122. \u2191<\/a><\/p>\n<\/li>

  67. \n

    D.Mit., 1983, pp. 499\u2013500 (499); 1989, p. 421; 1995, pp. 445\u2013446 (446); 2004, pp. 445\u2013446 (446). \u2191<\/a><\/p>\n<\/li>

  68. \n

    D.Mit., 1989, p. 653; 1995, p. 694; 2004, p. 694. \u2191<\/a><\/p>\n<\/li>

  69. \n

    D.Mit., 1983, p. 357; 1989, pp. 298\u2013299 (298); 1995, p. 316; 2004, p. 316. \u2191<\/a><\/p>\n<\/li>

  70. \n

    D.Mit., 1983, p. 634; 1989, pp. 536\u2013537 (536); 1995, p. 570; 2004, p. 570. \u2191<\/a><\/p>\n<\/li>

  71. \n

    Numai \u00een edi\u021bia a doua. \u2191<\/a><\/p>\n<\/li>

  72. \n

    D.Mit., 1989, pp. 80\u201381 (80); 1995, p. 85; 2004, p. 85. \u2191<\/a><\/p>\n<\/li>

  73. \n

    D.Mit., 1983, p. 673; 1989, pp. 571\u2013572; 1995, p. 607; 2004, p. 607. \u2191<\/a><\/p>\n<\/li>

  74. \n

    D.Mit., 1989, p. 126; 1995, p. 134; 2004, p. 134. \u2191<\/a><\/p>\n<\/li>

  75. \n

    D.Mit., 1983, pp. 673\u2013674; 1989, p. 572; 1995, p. 607; 2004, p. 607. Bibliografia articolului cuprinde o lucrare a lui Chintaharan Chakravarti, c\u0103reia i se adaug\u0103, \u00een edi\u021bia a doua, o alta, semnat\u0103 de Agehananda Bharati (Leopold Fischer). \u2191<\/a><\/p>\n<\/li>

  76. \n

    Probabil datorit\u0103 contamin\u0103rii lor ideologice, existen\u021ba cercet\u0103rilor asupra religiei \u00een perioada comunist\u0103 a fost trecut\u0103 sub t\u0103cere de istoriile postdecembriste ale sociologiei rom\u00e2ne\u0219ti. O scurt\u0103 istorie a anilor 1965\u20131980, \u00een Petre Datculescu, Educa\u021bia materialist-\u0219tiin\u021bific\u0103 a tineretului. Cercet\u0103ri psihosociale<\/em>, Bucure\u0219ti, Editura Politic\u0103, 1980, pp. 71\u201378. O \u0219i mai scurt\u0103 privire asupra urm\u0103torului deceniu, \u00een Septimiu Chelcea, \u201eCercetarea sociologic\u0103 a religiozit\u0103\u021bii \u0219i orientarea acti\u00advit\u0103\u021bilor de educa\u021bie materialist-\u0219tiin\u021bific\u0103\u201d, \u00een Paul Popescu-Neveanu (coord.), Omul, fiin\u0163\u0103 supre\u00adm\u0103<\/em>, pp. 134\u2013167 (138\u2013139). \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. 173\u2013192]<\/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>\n\n\n

    Vezi \u0219i Receptarea \u0219i imaginea yog\u0103i \u00een lexicografia rom\u00e2neasc\u0103 (I)<\/a><\/p>\n\n\n\n

    <\/div>\n","protected":false},"excerpt":{"rendered":"

    Receptarea \u0219i imaginea yog\u0103i \u00een lexicografia rom\u00e2neasc\u0103 (II) LIVIU BORDA\u0218 The reception and image of yoga in Romanian lexicography (II) Abstract: The first part of this paper gave an overall and detailed survey of the reception and image of yoga in various types of Romanian dictionaries (linguistic, encyclopaedic, specialised, etc.). The second part is devoted […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":1785,"menu_order":10,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_uag_custom_page_level_css":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"categories":[195,252,63],"tags":[234],"class_list":["post-1922","page","type-page","status-publish","hentry","category-articole","category-liviu-bordas","category-sifr17","tag-yoga"],"featured_image_src":null,"uagb_featured_image_src":{"full":false,"thumbnail":false,"medium":false,"medium_large":false,"large":false,"1536x1536":false,"2048x2048":false},"uagb_author_info":{"display_name":"SIFR","author_link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/author\/mm\/"},"uagb_comment_info":0,"uagb_excerpt":"Receptarea \u0219i imaginea yog\u0103i \u00een lexicografia rom\u00e2neasc\u0103 (II) LIVIU BORDA\u0218 The reception and image of yoga in Romanian lexicography (II) Abstract: The first part of this paper gave an overall and detailed survey of the reception and image of yoga in various types of Romanian dictionaries (linguistic, encyclopaedic, specialised, etc.). The second part is devoted…","_links":{"self":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/1922","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/comments?post=1922"}],"version-history":[{"count":24,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/1922\/revisions"}],"predecessor-version":[{"id":5845,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/1922\/revisions\/5845"}],"up":[{"embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/1785"}],"wp:attachment":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/media?parent=1922"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/categories?post=1922"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/tags?post=1922"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}