DOI: 10.59277\/SIFR.202420.05<\/p>\n\n\n\n
Institutul de Filosofie \u0219i Psihologie \u201eC. R\u0103dulescu-Motru\u201d al Academiei Rom\u00e2ne<\/p><\/div>\n\n\n\n
Abstract:<\/strong>The study emphasizes that while Kantianism is evident in Lucian Blaga\u2019s philosophy, it is notably transformed and integrated into an original philosophi\u00adcal framework. This analysis examines both the presence and the limitations of Kanti\u00adanism in the work of this unique Romanian philosopher. By exploring the Kantian in\u00adfluences and constraints in Blaga’s thought \u2013 particularly with regard to the Kantian boundaries imposed on intellect, as well as the Luciferian potential of intellect within Blaga\u2019s philosophy \u2013 the study highlights a fascinating interplay of similarities and dif\u00adferences between the two philosophical systems.<\/p>\n\n\n\nKeywords: \u00a0<\/strong>Kant; Blaga; metaphysics; the limits of the intellect; the Luciferian pos\u00adsi\u00adbilities of the intellect.<\/p>\n\n\n\n<\/div>\n\n\n\n\n\n\n\n\u00cen filosofia lui Lucian Blaga kantianismul este semnificativ transfigurat, aceasta nefiind propriu-zis o sintez\u0103 a kantianismului sau o continuare stricto sensu<\/em>.[1]<\/sup><\/a> Dar pu\u00adtem vorbi at\u00e2t despre kantianism, c\u00e2t \u0219i despre limitele kantianismului \u00een cazul acestui filosof rom\u00e2n original. Vom discuta \u00een acest studiu kantianismul \u0219i limitele kantianis\u00admului lui Lucian Blaga mai ales din perspectiva contrastului observat \u00eentre limitele kantiene trasate intelectului \u0219i posibilit\u0103\u021bile luciferice ale intelectului, la Blaga, de a explora misterul, domeniul metafizic, toate zonele imaginabile \u0219i neimaginate \u00eenc\u0103 ale existen\u021bei.<\/p>\n\n\n\n\u201eAutonomia filosofiei\u201d, \u201ecrea\u021bia metafizic\u0103\u201d \u0219i \u201eaccentul transcendental\u201d sunt zone importante de intersec\u021bie \u0219i diferen\u021biere \u00eentre filosofia lui Kant \u0219i filosofia lui Blaga, din perspectiva acestuia din urm\u0103.[2]<\/sup><\/a> Le vom discuta \u00een cele ce urmeaz\u0103. \u201eFiloso\u00adful aspir\u0103 s\u0103 devin\u0103 creator al unei lumi\u201d[3]<\/sup><\/a> \u0219i, astfel, filosofia are \u201efunc\u021bia ei creatoare de metafizic\u0103\u201d[4]<\/sup><\/a>, fiind \u201eautonom\u0103\u201d \u0219i \u201eireductibil\u0103\u201d printre \u201epreocup\u0103rile spiritului\u201d. Filosofia nu este \u0219tiin\u021b\u0103 \u0219i ar fi o pervertire a rostului filosofiei s-o transform\u0103m \u00eentr-o strenge Wissenschaft <\/em>(Husserl) sau s\u0103 renun\u021b\u0103m la metafizic\u0103 numai fiindc\u0103 \u201evalabilita\u00adtea ideilor metafizice nu poate fi controlat\u0103 \u0219i verificat\u0103\u201d.[5]<\/sup><\/a> Metafizica poate fi \u00eens\u0103 apreciat\u0103, \u00een arhitectonica sa \u0219i \u00een \u00eenl\u0103n\u021buirile logice ale ideilor, \u0219i criticat\u0103 dup\u0103 \u201ecriteri\u00adile intrinsece ale unui sistem\u201d[6]<\/sup><\/a> (o critic\u0103 imanent\u0103), cu \u00een\u021belegerea momentului istoric pe care-l reprezint\u0103.[7]<\/sup><\/a> Idealul kantian de cunoa\u0219tere, \u201e\u00eendreptat spre formule necesare \u0219i general valabile\u201d[8]<\/sup><\/a>, consider\u0103 Blaga, are ca rezultat subminarea filosofiei \u0219i a metafizi\u00adcii. La Kant, metafizica duce invariabil la anti\u00adnomii, idee de care Blaga se delimiteaz\u0103. Spre exemplu, Blaga va c\u0103uta, c\u00e2nd trateaz\u0103 \u201ecunoa\u0219terea luciferic\u0103\u201d, s\u0103 dovedeasc\u0103 faptul c\u0103 \u00eense\u0219i antinomiile \u2013 mai exact, antino\u00admiile transfigurate (un exemplu ar fi teoria corpuscular-ondulatorie a luminii), pot contri\u00adbui la cunoa\u0219tere.<\/p>\n\n\n\n\nChiar dac\u0103 g\u00e2ndirea metafizic\u0103 s-ar rev\u0103rsa inevitabil \u00een antinomii, spune el, r\u0103m\u00e2ne \u00eenc\u0103 o problem\u0103, dac\u0103 aceast\u0103 situa\u021bie atinge de nulitate rezultatele g\u00e2ndirii, deoarece s-ar putea ca \u00eensu\u0219i antinomicul s\u0103 fie pozitiv-utilizabil<\/em> (subl. ns.) \u00een formul\u0103rile cunoa\u0219te\u00adrii.[9]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\nAm ar\u0103tat \u00een alt\u0103 parte[10]<\/sup><\/a> aceast\u0103 diferen\u021b\u0103 de rol \u0219i rost al antinomiilor kantiene fa\u021b\u0103 de antinomiile blagiene (unde interesul principal vizeaz\u0103 antinomia transfigurat\u0103). Con\u00adcep\u00adtua\u00adlizarea stilistic matricial\u0103 a lumii la Blaga \u00eentre\u021bese noumenul \u0219i fenomenul, iar cunoa\u0219terea prin revela\u021biile descrie misterul f\u0103r\u0103 ie\u0219irea propriu-zis\u0103 din mister, \u00een mod consonant cu transfigurarea antinomiei.[11]<\/sup><\/a> La Blaga, \u201elucrul \u00een sine\u201d kantian este numai o versiune<\/em> a ideii de mister, \u00eentre nenum\u0103rate altele. \u201eMisterul intensificat\u201d prin intermediul antinomiilor transfigurate, cu exemple din metafizica neoplatonician\u0103, teologia cre\u0219tin\u0103 \u0219i fizica cuantic\u0103, ar prezenta, astfel, un aspect al transcendentului \u0219i al planului noumenal care duce \u00eenainte cercet\u0103rile fizicii. Antinomiile transfigurate (spre exemplu, descrierea anti\u00adnomic\u0103 a luminii, deopotriv\u0103 ca und\u0103 \u0219i corpuscul) marcheaz\u0103 o criz\u0103 care conduce la un nou tip de cunoa\u0219tere ce dep\u0103\u0219e\u0219te limitele stabilite de fizica newtonian\u0103. Blaga o nume\u0219te \u201eminus-cunoa\u0219tere\u201d.<\/p>\n\n\n\n\u00cen Eonul Dogmatic<\/em> \u0219i Cunoa\u0219terea luciferic\u0103<\/em>, Blaga impune ideea de sens al cu\u00adnoa\u0219\u00adterii<\/em> (ca direc\u021bie).[12]<\/sup><\/a> A\u0219adar, nu mai avem, ca la Kant, un sens \u201epozitiv\u201d al cunoa\u0219\u00adterii (demonstrativ, clasic, linear, acumulativ, care atenueaz\u0103 misterul sau \u00eel reduce) \u0219i un domeniu transcendental interzis cunoa\u0219terii<\/em>, al lucrului \u00een sine, ci dou\u0103 sensuri opu\u00adse ale cunoa\u0219terii, \u201eplus\u201d \u0219i \u201eminus\u201d. Prin contrast cu \u201eplus-cunoa\u0219terea\u201d (cunoa\u0219terea cumula\u00adti\u00adv\u0103), \u201eminus-cunoa\u0219terea\u201d este un tip de cunoa\u0219tere ce radicalizeaz\u0103 \u0219i intensi\u00adfic\u0103 misterul.[13]<\/sup><\/a><\/p>\n\n\n\nBlaga a apreciat departajarea clar\u0103 pe care a f\u0103cut-o Kant \u00eentre metafizic\u0103 \u0219i \u0219tiin\u00ad\u021b\u0103. La r\u00e2ndul s\u0103u, subliniaz\u0103 c\u0103 metafizica \u0219i \u0219tiin\u021ba \u201ecomunic\u0103, dar nu se confund\u0103\u201d[14]<\/sup><\/a> \u0219i c\u0103 fiecare trebuie evaluat\u0103 dup\u0103 propriile criterii. Postkantienii, de exemplu, au insistat pe calea construc\u021biilor metafizice, \u00een timp ce pozitivi\u0219tii (Auguste Comte) \u0219i neopoziti\u00advi\u0219tii (\u0218coala de la Viena, Schlick, Carnap, Reichenbach sau Ernst Mach) au redus rolul filosofiei la administrator al g\u00e2ndirii, \u00eentr-o nefast\u0103 simetrie cu rolul filosofiei de slujnic\u0103 a teologiei, ca \u00een timpuri medievale.[15]<\/sup><\/a> Din perspectiva neopozitivismului, un g\u00e2nditor precum Heidegger \u00een\u0219iruie doar propozi\u021bii f\u0103r\u0103 de sens. Chiar Max Planck, experimentator \u0219i teoretician, o personalitate \u00een care Blaga vede \u201eo \u00eentrupare a con\u0219tiin\u00ad\u021bei \u0219tiin\u021bifice\u201d[16]<\/sup><\/a>, refuza categoric adoptarea criteriilor neopozitiviste \u00een \u0219tiin\u021b\u0103, pentru a p\u0103stra liber spiritul \u0219tiin\u021bific, iar acest refuz este \u201eaproape ca e un argument\u201d[17]<\/sup><\/a>. Blaga precizeaz\u0103 chiar c\u0103 \u201e[o] dovad\u0103 elocvent\u0103 ni se serve\u0219te \u00een aceast\u0103 privin\u021b\u0103 chiar \u00een domeniul \u0219tiin\u021bei exacte, \u0219i anume \u00een microfizica de ast\u0103zi, care a hot\u0103r\u00e2t s\u0103 fac\u0103 uz de formul\u0103ri antinomice \u00een teoria corpuscular-ondulatorie a luminii\u201d.[18]<\/sup><\/a> De pe pozi\u021bii pozi\u00adtiviste sau neopozitiviste, crede Blaga, este greu s\u0103 contrazici prejudec\u0103\u021bile sim\u021bului comun. El dedic\u0103 o lucrare aparte opozi\u021biei dintre filosofie \u0219i sim\u021bul comun[19]<\/sup><\/a>, ar\u0103t\u00e2nd c\u0103 este menirea filosofiei a-l contrazice \u00een \u201eprejudec\u0103\u021bile constitu\u021bionale<\/em>\u201d ceea ce este cu deosebire benefic pentru evolu\u021bia cunoa\u0219terii.<\/p>\n\n\n\n\u00cen contrast fa\u021b\u0103 de Kant, Blaga \u201emoduleaz\u0103\u201d ra\u021bionalitatea (ca form\u0103 de manifes\u00adtare a ra\u021biunii), dac\u0103 putem plasticiza astfel transfigurarea ra\u021bionalit\u0103\u021bii \u00een opera sa, extins\u0103 \u0219i \u00een zone diferite de cele specifice gnoseologiei\/epistemologiei, \u00een care domin\u0103 cunoa\u0219terea paradisiac\u0103 (sau, cunoa\u0219terea de tip I, cum \u00eei va spune Blaga \u00een Spiritul \u0219i experimentul matematic<\/em>, care nu se \u00eendep\u0103rteaz\u0103 de experiment \u0219i de modelul pozitivist al cunoa\u0219terii, un fel de \u201e\u0219tiin\u021b\u0103 matur\u0103\u201d din filosofia lui Thomas Kuhn[20]<\/sup><\/a>).<\/p>\n\n\n\nImmanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
Keywords: \u00a0<\/strong>Kant; Blaga; metaphysics; the limits of the intellect; the Luciferian pos\u00adsi\u00adbilities of the intellect.<\/p>\n\n\n\n<\/div>\n\n\n\n\n\n\n\n\u00cen filosofia lui Lucian Blaga kantianismul este semnificativ transfigurat, aceasta nefiind propriu-zis o sintez\u0103 a kantianismului sau o continuare stricto sensu<\/em>.[1]<\/sup><\/a> Dar pu\u00adtem vorbi at\u00e2t despre kantianism, c\u00e2t \u0219i despre limitele kantianismului \u00een cazul acestui filosof rom\u00e2n original. Vom discuta \u00een acest studiu kantianismul \u0219i limitele kantianis\u00admului lui Lucian Blaga mai ales din perspectiva contrastului observat \u00eentre limitele kantiene trasate intelectului \u0219i posibilit\u0103\u021bile luciferice ale intelectului, la Blaga, de a explora misterul, domeniul metafizic, toate zonele imaginabile \u0219i neimaginate \u00eenc\u0103 ale existen\u021bei.<\/p>\n\n\n\n\u201eAutonomia filosofiei\u201d, \u201ecrea\u021bia metafizic\u0103\u201d \u0219i \u201eaccentul transcendental\u201d sunt zone importante de intersec\u021bie \u0219i diferen\u021biere \u00eentre filosofia lui Kant \u0219i filosofia lui Blaga, din perspectiva acestuia din urm\u0103.[2]<\/sup><\/a> Le vom discuta \u00een cele ce urmeaz\u0103. \u201eFiloso\u00adful aspir\u0103 s\u0103 devin\u0103 creator al unei lumi\u201d[3]<\/sup><\/a> \u0219i, astfel, filosofia are \u201efunc\u021bia ei creatoare de metafizic\u0103\u201d[4]<\/sup><\/a>, fiind \u201eautonom\u0103\u201d \u0219i \u201eireductibil\u0103\u201d printre \u201epreocup\u0103rile spiritului\u201d. Filosofia nu este \u0219tiin\u021b\u0103 \u0219i ar fi o pervertire a rostului filosofiei s-o transform\u0103m \u00eentr-o strenge Wissenschaft <\/em>(Husserl) sau s\u0103 renun\u021b\u0103m la metafizic\u0103 numai fiindc\u0103 \u201evalabilita\u00adtea ideilor metafizice nu poate fi controlat\u0103 \u0219i verificat\u0103\u201d.[5]<\/sup><\/a> Metafizica poate fi \u00eens\u0103 apreciat\u0103, \u00een arhitectonica sa \u0219i \u00een \u00eenl\u0103n\u021buirile logice ale ideilor, \u0219i criticat\u0103 dup\u0103 \u201ecriteri\u00adile intrinsece ale unui sistem\u201d[6]<\/sup><\/a> (o critic\u0103 imanent\u0103), cu \u00een\u021belegerea momentului istoric pe care-l reprezint\u0103.[7]<\/sup><\/a> Idealul kantian de cunoa\u0219tere, \u201e\u00eendreptat spre formule necesare \u0219i general valabile\u201d[8]<\/sup><\/a>, consider\u0103 Blaga, are ca rezultat subminarea filosofiei \u0219i a metafizi\u00adcii. La Kant, metafizica duce invariabil la anti\u00adnomii, idee de care Blaga se delimiteaz\u0103. Spre exemplu, Blaga va c\u0103uta, c\u00e2nd trateaz\u0103 \u201ecunoa\u0219terea luciferic\u0103\u201d, s\u0103 dovedeasc\u0103 faptul c\u0103 \u00eense\u0219i antinomiile \u2013 mai exact, antino\u00admiile transfigurate (un exemplu ar fi teoria corpuscular-ondulatorie a luminii), pot contri\u00adbui la cunoa\u0219tere.<\/p>\n\n\n\n\nChiar dac\u0103 g\u00e2ndirea metafizic\u0103 s-ar rev\u0103rsa inevitabil \u00een antinomii, spune el, r\u0103m\u00e2ne \u00eenc\u0103 o problem\u0103, dac\u0103 aceast\u0103 situa\u021bie atinge de nulitate rezultatele g\u00e2ndirii, deoarece s-ar putea ca \u00eensu\u0219i antinomicul s\u0103 fie pozitiv-utilizabil<\/em> (subl. ns.) \u00een formul\u0103rile cunoa\u0219te\u00adrii.[9]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\nAm ar\u0103tat \u00een alt\u0103 parte[10]<\/sup><\/a> aceast\u0103 diferen\u021b\u0103 de rol \u0219i rost al antinomiilor kantiene fa\u021b\u0103 de antinomiile blagiene (unde interesul principal vizeaz\u0103 antinomia transfigurat\u0103). Con\u00adcep\u00adtua\u00adlizarea stilistic matricial\u0103 a lumii la Blaga \u00eentre\u021bese noumenul \u0219i fenomenul, iar cunoa\u0219terea prin revela\u021biile descrie misterul f\u0103r\u0103 ie\u0219irea propriu-zis\u0103 din mister, \u00een mod consonant cu transfigurarea antinomiei.[11]<\/sup><\/a> La Blaga, \u201elucrul \u00een sine\u201d kantian este numai o versiune<\/em> a ideii de mister, \u00eentre nenum\u0103rate altele. \u201eMisterul intensificat\u201d prin intermediul antinomiilor transfigurate, cu exemple din metafizica neoplatonician\u0103, teologia cre\u0219tin\u0103 \u0219i fizica cuantic\u0103, ar prezenta, astfel, un aspect al transcendentului \u0219i al planului noumenal care duce \u00eenainte cercet\u0103rile fizicii. Antinomiile transfigurate (spre exemplu, descrierea anti\u00adnomic\u0103 a luminii, deopotriv\u0103 ca und\u0103 \u0219i corpuscul) marcheaz\u0103 o criz\u0103 care conduce la un nou tip de cunoa\u0219tere ce dep\u0103\u0219e\u0219te limitele stabilite de fizica newtonian\u0103. Blaga o nume\u0219te \u201eminus-cunoa\u0219tere\u201d.<\/p>\n\n\n\n\u00cen Eonul Dogmatic<\/em> \u0219i Cunoa\u0219terea luciferic\u0103<\/em>, Blaga impune ideea de sens al cu\u00adnoa\u0219\u00adterii<\/em> (ca direc\u021bie).[12]<\/sup><\/a> A\u0219adar, nu mai avem, ca la Kant, un sens \u201epozitiv\u201d al cunoa\u0219\u00adterii (demonstrativ, clasic, linear, acumulativ, care atenueaz\u0103 misterul sau \u00eel reduce) \u0219i un domeniu transcendental interzis cunoa\u0219terii<\/em>, al lucrului \u00een sine, ci dou\u0103 sensuri opu\u00adse ale cunoa\u0219terii, \u201eplus\u201d \u0219i \u201eminus\u201d. Prin contrast cu \u201eplus-cunoa\u0219terea\u201d (cunoa\u0219terea cumula\u00adti\u00adv\u0103), \u201eminus-cunoa\u0219terea\u201d este un tip de cunoa\u0219tere ce radicalizeaz\u0103 \u0219i intensi\u00adfic\u0103 misterul.[13]<\/sup><\/a><\/p>\n\n\n\nBlaga a apreciat departajarea clar\u0103 pe care a f\u0103cut-o Kant \u00eentre metafizic\u0103 \u0219i \u0219tiin\u00ad\u021b\u0103. La r\u00e2ndul s\u0103u, subliniaz\u0103 c\u0103 metafizica \u0219i \u0219tiin\u021ba \u201ecomunic\u0103, dar nu se confund\u0103\u201d[14]<\/sup><\/a> \u0219i c\u0103 fiecare trebuie evaluat\u0103 dup\u0103 propriile criterii. Postkantienii, de exemplu, au insistat pe calea construc\u021biilor metafizice, \u00een timp ce pozitivi\u0219tii (Auguste Comte) \u0219i neopoziti\u00advi\u0219tii (\u0218coala de la Viena, Schlick, Carnap, Reichenbach sau Ernst Mach) au redus rolul filosofiei la administrator al g\u00e2ndirii, \u00eentr-o nefast\u0103 simetrie cu rolul filosofiei de slujnic\u0103 a teologiei, ca \u00een timpuri medievale.[15]<\/sup><\/a> Din perspectiva neopozitivismului, un g\u00e2nditor precum Heidegger \u00een\u0219iruie doar propozi\u021bii f\u0103r\u0103 de sens. Chiar Max Planck, experimentator \u0219i teoretician, o personalitate \u00een care Blaga vede \u201eo \u00eentrupare a con\u0219tiin\u00ad\u021bei \u0219tiin\u021bifice\u201d[16]<\/sup><\/a>, refuza categoric adoptarea criteriilor neopozitiviste \u00een \u0219tiin\u021b\u0103, pentru a p\u0103stra liber spiritul \u0219tiin\u021bific, iar acest refuz este \u201eaproape ca e un argument\u201d[17]<\/sup><\/a>. Blaga precizeaz\u0103 chiar c\u0103 \u201e[o] dovad\u0103 elocvent\u0103 ni se serve\u0219te \u00een aceast\u0103 privin\u021b\u0103 chiar \u00een domeniul \u0219tiin\u021bei exacte, \u0219i anume \u00een microfizica de ast\u0103zi, care a hot\u0103r\u00e2t s\u0103 fac\u0103 uz de formul\u0103ri antinomice \u00een teoria corpuscular-ondulatorie a luminii\u201d.[18]<\/sup><\/a> De pe pozi\u021bii pozi\u00adtiviste sau neopozitiviste, crede Blaga, este greu s\u0103 contrazici prejudec\u0103\u021bile sim\u021bului comun. El dedic\u0103 o lucrare aparte opozi\u021biei dintre filosofie \u0219i sim\u021bul comun[19]<\/sup><\/a>, ar\u0103t\u00e2nd c\u0103 este menirea filosofiei a-l contrazice \u00een \u201eprejudec\u0103\u021bile constitu\u021bionale<\/em>\u201d ceea ce este cu deosebire benefic pentru evolu\u021bia cunoa\u0219terii.<\/p>\n\n\n\n\u00cen contrast fa\u021b\u0103 de Kant, Blaga \u201emoduleaz\u0103\u201d ra\u021bionalitatea (ca form\u0103 de manifes\u00adtare a ra\u021biunii), dac\u0103 putem plasticiza astfel transfigurarea ra\u021bionalit\u0103\u021bii \u00een opera sa, extins\u0103 \u0219i \u00een zone diferite de cele specifice gnoseologiei\/epistemologiei, \u00een care domin\u0103 cunoa\u0219terea paradisiac\u0103 (sau, cunoa\u0219terea de tip I, cum \u00eei va spune Blaga \u00een Spiritul \u0219i experimentul matematic<\/em>, care nu se \u00eendep\u0103rteaz\u0103 de experiment \u0219i de modelul pozitivist al cunoa\u0219terii, un fel de \u201e\u0219tiin\u021b\u0103 matur\u0103\u201d din filosofia lui Thomas Kuhn[20]<\/sup><\/a>).<\/p>\n\n\n\nImmanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
\u00cen filosofia lui Lucian Blaga kantianismul este semnificativ transfigurat, aceasta nefiind propriu-zis o sintez\u0103 a kantianismului sau o continuare stricto sensu<\/em>.[1]<\/sup><\/a> Dar pu\u00adtem vorbi at\u00e2t despre kantianism, c\u00e2t \u0219i despre limitele kantianismului \u00een cazul acestui filosof rom\u00e2n original. Vom discuta \u00een acest studiu kantianismul \u0219i limitele kantianis\u00admului lui Lucian Blaga mai ales din perspectiva contrastului observat \u00eentre limitele kantiene trasate intelectului \u0219i posibilit\u0103\u021bile luciferice ale intelectului, la Blaga, de a explora misterul, domeniul metafizic, toate zonele imaginabile \u0219i neimaginate \u00eenc\u0103 ale existen\u021bei.<\/p>\n\n\n\n\u201eAutonomia filosofiei\u201d, \u201ecrea\u021bia metafizic\u0103\u201d \u0219i \u201eaccentul transcendental\u201d sunt zone importante de intersec\u021bie \u0219i diferen\u021biere \u00eentre filosofia lui Kant \u0219i filosofia lui Blaga, din perspectiva acestuia din urm\u0103.[2]<\/sup><\/a> Le vom discuta \u00een cele ce urmeaz\u0103. \u201eFiloso\u00adful aspir\u0103 s\u0103 devin\u0103 creator al unei lumi\u201d[3]<\/sup><\/a> \u0219i, astfel, filosofia are \u201efunc\u021bia ei creatoare de metafizic\u0103\u201d[4]<\/sup><\/a>, fiind \u201eautonom\u0103\u201d \u0219i \u201eireductibil\u0103\u201d printre \u201epreocup\u0103rile spiritului\u201d. Filosofia nu este \u0219tiin\u021b\u0103 \u0219i ar fi o pervertire a rostului filosofiei s-o transform\u0103m \u00eentr-o strenge Wissenschaft <\/em>(Husserl) sau s\u0103 renun\u021b\u0103m la metafizic\u0103 numai fiindc\u0103 \u201evalabilita\u00adtea ideilor metafizice nu poate fi controlat\u0103 \u0219i verificat\u0103\u201d.[5]<\/sup><\/a> Metafizica poate fi \u00eens\u0103 apreciat\u0103, \u00een arhitectonica sa \u0219i \u00een \u00eenl\u0103n\u021buirile logice ale ideilor, \u0219i criticat\u0103 dup\u0103 \u201ecriteri\u00adile intrinsece ale unui sistem\u201d[6]<\/sup><\/a> (o critic\u0103 imanent\u0103), cu \u00een\u021belegerea momentului istoric pe care-l reprezint\u0103.[7]<\/sup><\/a> Idealul kantian de cunoa\u0219tere, \u201e\u00eendreptat spre formule necesare \u0219i general valabile\u201d[8]<\/sup><\/a>, consider\u0103 Blaga, are ca rezultat subminarea filosofiei \u0219i a metafizi\u00adcii. La Kant, metafizica duce invariabil la anti\u00adnomii, idee de care Blaga se delimiteaz\u0103. Spre exemplu, Blaga va c\u0103uta, c\u00e2nd trateaz\u0103 \u201ecunoa\u0219terea luciferic\u0103\u201d, s\u0103 dovedeasc\u0103 faptul c\u0103 \u00eense\u0219i antinomiile \u2013 mai exact, antino\u00admiile transfigurate (un exemplu ar fi teoria corpuscular-ondulatorie a luminii), pot contri\u00adbui la cunoa\u0219tere.<\/p>\n\n\n\n\nChiar dac\u0103 g\u00e2ndirea metafizic\u0103 s-ar rev\u0103rsa inevitabil \u00een antinomii, spune el, r\u0103m\u00e2ne \u00eenc\u0103 o problem\u0103, dac\u0103 aceast\u0103 situa\u021bie atinge de nulitate rezultatele g\u00e2ndirii, deoarece s-ar putea ca \u00eensu\u0219i antinomicul s\u0103 fie pozitiv-utilizabil<\/em> (subl. ns.) \u00een formul\u0103rile cunoa\u0219te\u00adrii.[9]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\nAm ar\u0103tat \u00een alt\u0103 parte[10]<\/sup><\/a> aceast\u0103 diferen\u021b\u0103 de rol \u0219i rost al antinomiilor kantiene fa\u021b\u0103 de antinomiile blagiene (unde interesul principal vizeaz\u0103 antinomia transfigurat\u0103). Con\u00adcep\u00adtua\u00adlizarea stilistic matricial\u0103 a lumii la Blaga \u00eentre\u021bese noumenul \u0219i fenomenul, iar cunoa\u0219terea prin revela\u021biile descrie misterul f\u0103r\u0103 ie\u0219irea propriu-zis\u0103 din mister, \u00een mod consonant cu transfigurarea antinomiei.[11]<\/sup><\/a> La Blaga, \u201elucrul \u00een sine\u201d kantian este numai o versiune<\/em> a ideii de mister, \u00eentre nenum\u0103rate altele. \u201eMisterul intensificat\u201d prin intermediul antinomiilor transfigurate, cu exemple din metafizica neoplatonician\u0103, teologia cre\u0219tin\u0103 \u0219i fizica cuantic\u0103, ar prezenta, astfel, un aspect al transcendentului \u0219i al planului noumenal care duce \u00eenainte cercet\u0103rile fizicii. Antinomiile transfigurate (spre exemplu, descrierea anti\u00adnomic\u0103 a luminii, deopotriv\u0103 ca und\u0103 \u0219i corpuscul) marcheaz\u0103 o criz\u0103 care conduce la un nou tip de cunoa\u0219tere ce dep\u0103\u0219e\u0219te limitele stabilite de fizica newtonian\u0103. Blaga o nume\u0219te \u201eminus-cunoa\u0219tere\u201d.<\/p>\n\n\n\n\u00cen Eonul Dogmatic<\/em> \u0219i Cunoa\u0219terea luciferic\u0103<\/em>, Blaga impune ideea de sens al cu\u00adnoa\u0219\u00adterii<\/em> (ca direc\u021bie).[12]<\/sup><\/a> A\u0219adar, nu mai avem, ca la Kant, un sens \u201epozitiv\u201d al cunoa\u0219\u00adterii (demonstrativ, clasic, linear, acumulativ, care atenueaz\u0103 misterul sau \u00eel reduce) \u0219i un domeniu transcendental interzis cunoa\u0219terii<\/em>, al lucrului \u00een sine, ci dou\u0103 sensuri opu\u00adse ale cunoa\u0219terii, \u201eplus\u201d \u0219i \u201eminus\u201d. Prin contrast cu \u201eplus-cunoa\u0219terea\u201d (cunoa\u0219terea cumula\u00adti\u00adv\u0103), \u201eminus-cunoa\u0219terea\u201d este un tip de cunoa\u0219tere ce radicalizeaz\u0103 \u0219i intensi\u00adfic\u0103 misterul.[13]<\/sup><\/a><\/p>\n\n\n\nBlaga a apreciat departajarea clar\u0103 pe care a f\u0103cut-o Kant \u00eentre metafizic\u0103 \u0219i \u0219tiin\u00ad\u021b\u0103. La r\u00e2ndul s\u0103u, subliniaz\u0103 c\u0103 metafizica \u0219i \u0219tiin\u021ba \u201ecomunic\u0103, dar nu se confund\u0103\u201d[14]<\/sup><\/a> \u0219i c\u0103 fiecare trebuie evaluat\u0103 dup\u0103 propriile criterii. Postkantienii, de exemplu, au insistat pe calea construc\u021biilor metafizice, \u00een timp ce pozitivi\u0219tii (Auguste Comte) \u0219i neopoziti\u00advi\u0219tii (\u0218coala de la Viena, Schlick, Carnap, Reichenbach sau Ernst Mach) au redus rolul filosofiei la administrator al g\u00e2ndirii, \u00eentr-o nefast\u0103 simetrie cu rolul filosofiei de slujnic\u0103 a teologiei, ca \u00een timpuri medievale.[15]<\/sup><\/a> Din perspectiva neopozitivismului, un g\u00e2nditor precum Heidegger \u00een\u0219iruie doar propozi\u021bii f\u0103r\u0103 de sens. Chiar Max Planck, experimentator \u0219i teoretician, o personalitate \u00een care Blaga vede \u201eo \u00eentrupare a con\u0219tiin\u00ad\u021bei \u0219tiin\u021bifice\u201d[16]<\/sup><\/a>, refuza categoric adoptarea criteriilor neopozitiviste \u00een \u0219tiin\u021b\u0103, pentru a p\u0103stra liber spiritul \u0219tiin\u021bific, iar acest refuz este \u201eaproape ca e un argument\u201d[17]<\/sup><\/a>. Blaga precizeaz\u0103 chiar c\u0103 \u201e[o] dovad\u0103 elocvent\u0103 ni se serve\u0219te \u00een aceast\u0103 privin\u021b\u0103 chiar \u00een domeniul \u0219tiin\u021bei exacte, \u0219i anume \u00een microfizica de ast\u0103zi, care a hot\u0103r\u00e2t s\u0103 fac\u0103 uz de formul\u0103ri antinomice \u00een teoria corpuscular-ondulatorie a luminii\u201d.[18]<\/sup><\/a> De pe pozi\u021bii pozi\u00adtiviste sau neopozitiviste, crede Blaga, este greu s\u0103 contrazici prejudec\u0103\u021bile sim\u021bului comun. El dedic\u0103 o lucrare aparte opozi\u021biei dintre filosofie \u0219i sim\u021bul comun[19]<\/sup><\/a>, ar\u0103t\u00e2nd c\u0103 este menirea filosofiei a-l contrazice \u00een \u201eprejudec\u0103\u021bile constitu\u021bionale<\/em>\u201d ceea ce este cu deosebire benefic pentru evolu\u021bia cunoa\u0219terii.<\/p>\n\n\n\n\u00cen contrast fa\u021b\u0103 de Kant, Blaga \u201emoduleaz\u0103\u201d ra\u021bionalitatea (ca form\u0103 de manifes\u00adtare a ra\u021biunii), dac\u0103 putem plasticiza astfel transfigurarea ra\u021bionalit\u0103\u021bii \u00een opera sa, extins\u0103 \u0219i \u00een zone diferite de cele specifice gnoseologiei\/epistemologiei, \u00een care domin\u0103 cunoa\u0219terea paradisiac\u0103 (sau, cunoa\u0219terea de tip I, cum \u00eei va spune Blaga \u00een Spiritul \u0219i experimentul matematic<\/em>, care nu se \u00eendep\u0103rteaz\u0103 de experiment \u0219i de modelul pozitivist al cunoa\u0219terii, un fel de \u201e\u0219tiin\u021b\u0103 matur\u0103\u201d din filosofia lui Thomas Kuhn[20]<\/sup><\/a>).<\/p>\n\n\n\nImmanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
\u201eAutonomia filosofiei\u201d, \u201ecrea\u021bia metafizic\u0103\u201d \u0219i \u201eaccentul transcendental\u201d sunt zone importante de intersec\u021bie \u0219i diferen\u021biere \u00eentre filosofia lui Kant \u0219i filosofia lui Blaga, din perspectiva acestuia din urm\u0103.[2]<\/sup><\/a> Le vom discuta \u00een cele ce urmeaz\u0103. \u201eFiloso\u00adful aspir\u0103 s\u0103 devin\u0103 creator al unei lumi\u201d[3]<\/sup><\/a> \u0219i, astfel, filosofia are \u201efunc\u021bia ei creatoare de metafizic\u0103\u201d[4]<\/sup><\/a>, fiind \u201eautonom\u0103\u201d \u0219i \u201eireductibil\u0103\u201d printre \u201epreocup\u0103rile spiritului\u201d. Filosofia nu este \u0219tiin\u021b\u0103 \u0219i ar fi o pervertire a rostului filosofiei s-o transform\u0103m \u00eentr-o strenge Wissenschaft <\/em>(Husserl) sau s\u0103 renun\u021b\u0103m la metafizic\u0103 numai fiindc\u0103 \u201evalabilita\u00adtea ideilor metafizice nu poate fi controlat\u0103 \u0219i verificat\u0103\u201d.[5]<\/sup><\/a> Metafizica poate fi \u00eens\u0103 apreciat\u0103, \u00een arhitectonica sa \u0219i \u00een \u00eenl\u0103n\u021buirile logice ale ideilor, \u0219i criticat\u0103 dup\u0103 \u201ecriteri\u00adile intrinsece ale unui sistem\u201d[6]<\/sup><\/a> (o critic\u0103 imanent\u0103), cu \u00een\u021belegerea momentului istoric pe care-l reprezint\u0103.[7]<\/sup><\/a> Idealul kantian de cunoa\u0219tere, \u201e\u00eendreptat spre formule necesare \u0219i general valabile\u201d[8]<\/sup><\/a>, consider\u0103 Blaga, are ca rezultat subminarea filosofiei \u0219i a metafizi\u00adcii. La Kant, metafizica duce invariabil la anti\u00adnomii, idee de care Blaga se delimiteaz\u0103. Spre exemplu, Blaga va c\u0103uta, c\u00e2nd trateaz\u0103 \u201ecunoa\u0219terea luciferic\u0103\u201d, s\u0103 dovedeasc\u0103 faptul c\u0103 \u00eense\u0219i antinomiile \u2013 mai exact, antino\u00admiile transfigurate (un exemplu ar fi teoria corpuscular-ondulatorie a luminii), pot contri\u00adbui la cunoa\u0219tere.<\/p>\n\n\n\n\nChiar dac\u0103 g\u00e2ndirea metafizic\u0103 s-ar rev\u0103rsa inevitabil \u00een antinomii, spune el, r\u0103m\u00e2ne \u00eenc\u0103 o problem\u0103, dac\u0103 aceast\u0103 situa\u021bie atinge de nulitate rezultatele g\u00e2ndirii, deoarece s-ar putea ca \u00eensu\u0219i antinomicul s\u0103 fie pozitiv-utilizabil<\/em> (subl. ns.) \u00een formul\u0103rile cunoa\u0219te\u00adrii.[9]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\nAm ar\u0103tat \u00een alt\u0103 parte[10]<\/sup><\/a> aceast\u0103 diferen\u021b\u0103 de rol \u0219i rost al antinomiilor kantiene fa\u021b\u0103 de antinomiile blagiene (unde interesul principal vizeaz\u0103 antinomia transfigurat\u0103). Con\u00adcep\u00adtua\u00adlizarea stilistic matricial\u0103 a lumii la Blaga \u00eentre\u021bese noumenul \u0219i fenomenul, iar cunoa\u0219terea prin revela\u021biile descrie misterul f\u0103r\u0103 ie\u0219irea propriu-zis\u0103 din mister, \u00een mod consonant cu transfigurarea antinomiei.[11]<\/sup><\/a> La Blaga, \u201elucrul \u00een sine\u201d kantian este numai o versiune<\/em> a ideii de mister, \u00eentre nenum\u0103rate altele. \u201eMisterul intensificat\u201d prin intermediul antinomiilor transfigurate, cu exemple din metafizica neoplatonician\u0103, teologia cre\u0219tin\u0103 \u0219i fizica cuantic\u0103, ar prezenta, astfel, un aspect al transcendentului \u0219i al planului noumenal care duce \u00eenainte cercet\u0103rile fizicii. Antinomiile transfigurate (spre exemplu, descrierea anti\u00adnomic\u0103 a luminii, deopotriv\u0103 ca und\u0103 \u0219i corpuscul) marcheaz\u0103 o criz\u0103 care conduce la un nou tip de cunoa\u0219tere ce dep\u0103\u0219e\u0219te limitele stabilite de fizica newtonian\u0103. Blaga o nume\u0219te \u201eminus-cunoa\u0219tere\u201d.<\/p>\n\n\n\n\u00cen Eonul Dogmatic<\/em> \u0219i Cunoa\u0219terea luciferic\u0103<\/em>, Blaga impune ideea de sens al cu\u00adnoa\u0219\u00adterii<\/em> (ca direc\u021bie).[12]<\/sup><\/a> A\u0219adar, nu mai avem, ca la Kant, un sens \u201epozitiv\u201d al cunoa\u0219\u00adterii (demonstrativ, clasic, linear, acumulativ, care atenueaz\u0103 misterul sau \u00eel reduce) \u0219i un domeniu transcendental interzis cunoa\u0219terii<\/em>, al lucrului \u00een sine, ci dou\u0103 sensuri opu\u00adse ale cunoa\u0219terii, \u201eplus\u201d \u0219i \u201eminus\u201d. Prin contrast cu \u201eplus-cunoa\u0219terea\u201d (cunoa\u0219terea cumula\u00adti\u00adv\u0103), \u201eminus-cunoa\u0219terea\u201d este un tip de cunoa\u0219tere ce radicalizeaz\u0103 \u0219i intensi\u00adfic\u0103 misterul.[13]<\/sup><\/a><\/p>\n\n\n\nBlaga a apreciat departajarea clar\u0103 pe care a f\u0103cut-o Kant \u00eentre metafizic\u0103 \u0219i \u0219tiin\u00ad\u021b\u0103. La r\u00e2ndul s\u0103u, subliniaz\u0103 c\u0103 metafizica \u0219i \u0219tiin\u021ba \u201ecomunic\u0103, dar nu se confund\u0103\u201d[14]<\/sup><\/a> \u0219i c\u0103 fiecare trebuie evaluat\u0103 dup\u0103 propriile criterii. Postkantienii, de exemplu, au insistat pe calea construc\u021biilor metafizice, \u00een timp ce pozitivi\u0219tii (Auguste Comte) \u0219i neopoziti\u00advi\u0219tii (\u0218coala de la Viena, Schlick, Carnap, Reichenbach sau Ernst Mach) au redus rolul filosofiei la administrator al g\u00e2ndirii, \u00eentr-o nefast\u0103 simetrie cu rolul filosofiei de slujnic\u0103 a teologiei, ca \u00een timpuri medievale.[15]<\/sup><\/a> Din perspectiva neopozitivismului, un g\u00e2nditor precum Heidegger \u00een\u0219iruie doar propozi\u021bii f\u0103r\u0103 de sens. Chiar Max Planck, experimentator \u0219i teoretician, o personalitate \u00een care Blaga vede \u201eo \u00eentrupare a con\u0219tiin\u00ad\u021bei \u0219tiin\u021bifice\u201d[16]<\/sup><\/a>, refuza categoric adoptarea criteriilor neopozitiviste \u00een \u0219tiin\u021b\u0103, pentru a p\u0103stra liber spiritul \u0219tiin\u021bific, iar acest refuz este \u201eaproape ca e un argument\u201d[17]<\/sup><\/a>. Blaga precizeaz\u0103 chiar c\u0103 \u201e[o] dovad\u0103 elocvent\u0103 ni se serve\u0219te \u00een aceast\u0103 privin\u021b\u0103 chiar \u00een domeniul \u0219tiin\u021bei exacte, \u0219i anume \u00een microfizica de ast\u0103zi, care a hot\u0103r\u00e2t s\u0103 fac\u0103 uz de formul\u0103ri antinomice \u00een teoria corpuscular-ondulatorie a luminii\u201d.[18]<\/sup><\/a> De pe pozi\u021bii pozi\u00adtiviste sau neopozitiviste, crede Blaga, este greu s\u0103 contrazici prejudec\u0103\u021bile sim\u021bului comun. El dedic\u0103 o lucrare aparte opozi\u021biei dintre filosofie \u0219i sim\u021bul comun[19]<\/sup><\/a>, ar\u0103t\u00e2nd c\u0103 este menirea filosofiei a-l contrazice \u00een \u201eprejudec\u0103\u021bile constitu\u021bionale<\/em>\u201d ceea ce este cu deosebire benefic pentru evolu\u021bia cunoa\u0219terii.<\/p>\n\n\n\n\u00cen contrast fa\u021b\u0103 de Kant, Blaga \u201emoduleaz\u0103\u201d ra\u021bionalitatea (ca form\u0103 de manifes\u00adtare a ra\u021biunii), dac\u0103 putem plasticiza astfel transfigurarea ra\u021bionalit\u0103\u021bii \u00een opera sa, extins\u0103 \u0219i \u00een zone diferite de cele specifice gnoseologiei\/epistemologiei, \u00een care domin\u0103 cunoa\u0219terea paradisiac\u0103 (sau, cunoa\u0219terea de tip I, cum \u00eei va spune Blaga \u00een Spiritul \u0219i experimentul matematic<\/em>, care nu se \u00eendep\u0103rteaz\u0103 de experiment \u0219i de modelul pozitivist al cunoa\u0219terii, un fel de \u201e\u0219tiin\u021b\u0103 matur\u0103\u201d din filosofia lui Thomas Kuhn[20]<\/sup><\/a>).<\/p>\n\n\n\nImmanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
\nChiar dac\u0103 g\u00e2ndirea metafizic\u0103 s-ar rev\u0103rsa inevitabil \u00een antinomii, spune el, r\u0103m\u00e2ne \u00eenc\u0103 o problem\u0103, dac\u0103 aceast\u0103 situa\u021bie atinge de nulitate rezultatele g\u00e2ndirii, deoarece s-ar putea ca \u00eensu\u0219i antinomicul s\u0103 fie pozitiv-utilizabil<\/em> (subl. ns.) \u00een formul\u0103rile cunoa\u0219te\u00adrii.[9]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\nAm ar\u0103tat \u00een alt\u0103 parte[10]<\/sup><\/a> aceast\u0103 diferen\u021b\u0103 de rol \u0219i rost al antinomiilor kantiene fa\u021b\u0103 de antinomiile blagiene (unde interesul principal vizeaz\u0103 antinomia transfigurat\u0103). Con\u00adcep\u00adtua\u00adlizarea stilistic matricial\u0103 a lumii la Blaga \u00eentre\u021bese noumenul \u0219i fenomenul, iar cunoa\u0219terea prin revela\u021biile descrie misterul f\u0103r\u0103 ie\u0219irea propriu-zis\u0103 din mister, \u00een mod consonant cu transfigurarea antinomiei.[11]<\/sup><\/a> La Blaga, \u201elucrul \u00een sine\u201d kantian este numai o versiune<\/em> a ideii de mister, \u00eentre nenum\u0103rate altele. \u201eMisterul intensificat\u201d prin intermediul antinomiilor transfigurate, cu exemple din metafizica neoplatonician\u0103, teologia cre\u0219tin\u0103 \u0219i fizica cuantic\u0103, ar prezenta, astfel, un aspect al transcendentului \u0219i al planului noumenal care duce \u00eenainte cercet\u0103rile fizicii. Antinomiile transfigurate (spre exemplu, descrierea anti\u00adnomic\u0103 a luminii, deopotriv\u0103 ca und\u0103 \u0219i corpuscul) marcheaz\u0103 o criz\u0103 care conduce la un nou tip de cunoa\u0219tere ce dep\u0103\u0219e\u0219te limitele stabilite de fizica newtonian\u0103. Blaga o nume\u0219te \u201eminus-cunoa\u0219tere\u201d.<\/p>\n\n\n\n\u00cen Eonul Dogmatic<\/em> \u0219i Cunoa\u0219terea luciferic\u0103<\/em>, Blaga impune ideea de sens al cu\u00adnoa\u0219\u00adterii<\/em> (ca direc\u021bie).[12]<\/sup><\/a> A\u0219adar, nu mai avem, ca la Kant, un sens \u201epozitiv\u201d al cunoa\u0219\u00adterii (demonstrativ, clasic, linear, acumulativ, care atenueaz\u0103 misterul sau \u00eel reduce) \u0219i un domeniu transcendental interzis cunoa\u0219terii<\/em>, al lucrului \u00een sine, ci dou\u0103 sensuri opu\u00adse ale cunoa\u0219terii, \u201eplus\u201d \u0219i \u201eminus\u201d. Prin contrast cu \u201eplus-cunoa\u0219terea\u201d (cunoa\u0219terea cumula\u00adti\u00adv\u0103), \u201eminus-cunoa\u0219terea\u201d este un tip de cunoa\u0219tere ce radicalizeaz\u0103 \u0219i intensi\u00adfic\u0103 misterul.[13]<\/sup><\/a><\/p>\n\n\n\nBlaga a apreciat departajarea clar\u0103 pe care a f\u0103cut-o Kant \u00eentre metafizic\u0103 \u0219i \u0219tiin\u00ad\u021b\u0103. La r\u00e2ndul s\u0103u, subliniaz\u0103 c\u0103 metafizica \u0219i \u0219tiin\u021ba \u201ecomunic\u0103, dar nu se confund\u0103\u201d[14]<\/sup><\/a> \u0219i c\u0103 fiecare trebuie evaluat\u0103 dup\u0103 propriile criterii. Postkantienii, de exemplu, au insistat pe calea construc\u021biilor metafizice, \u00een timp ce pozitivi\u0219tii (Auguste Comte) \u0219i neopoziti\u00advi\u0219tii (\u0218coala de la Viena, Schlick, Carnap, Reichenbach sau Ernst Mach) au redus rolul filosofiei la administrator al g\u00e2ndirii, \u00eentr-o nefast\u0103 simetrie cu rolul filosofiei de slujnic\u0103 a teologiei, ca \u00een timpuri medievale.[15]<\/sup><\/a> Din perspectiva neopozitivismului, un g\u00e2nditor precum Heidegger \u00een\u0219iruie doar propozi\u021bii f\u0103r\u0103 de sens. Chiar Max Planck, experimentator \u0219i teoretician, o personalitate \u00een care Blaga vede \u201eo \u00eentrupare a con\u0219tiin\u00ad\u021bei \u0219tiin\u021bifice\u201d[16]<\/sup><\/a>, refuza categoric adoptarea criteriilor neopozitiviste \u00een \u0219tiin\u021b\u0103, pentru a p\u0103stra liber spiritul \u0219tiin\u021bific, iar acest refuz este \u201eaproape ca e un argument\u201d[17]<\/sup><\/a>. Blaga precizeaz\u0103 chiar c\u0103 \u201e[o] dovad\u0103 elocvent\u0103 ni se serve\u0219te \u00een aceast\u0103 privin\u021b\u0103 chiar \u00een domeniul \u0219tiin\u021bei exacte, \u0219i anume \u00een microfizica de ast\u0103zi, care a hot\u0103r\u00e2t s\u0103 fac\u0103 uz de formul\u0103ri antinomice \u00een teoria corpuscular-ondulatorie a luminii\u201d.[18]<\/sup><\/a> De pe pozi\u021bii pozi\u00adtiviste sau neopozitiviste, crede Blaga, este greu s\u0103 contrazici prejudec\u0103\u021bile sim\u021bului comun. El dedic\u0103 o lucrare aparte opozi\u021biei dintre filosofie \u0219i sim\u021bul comun[19]<\/sup><\/a>, ar\u0103t\u00e2nd c\u0103 este menirea filosofiei a-l contrazice \u00een \u201eprejudec\u0103\u021bile constitu\u021bionale<\/em>\u201d ceea ce este cu deosebire benefic pentru evolu\u021bia cunoa\u0219terii.<\/p>\n\n\n\n\u00cen contrast fa\u021b\u0103 de Kant, Blaga \u201emoduleaz\u0103\u201d ra\u021bionalitatea (ca form\u0103 de manifes\u00adtare a ra\u021biunii), dac\u0103 putem plasticiza astfel transfigurarea ra\u021bionalit\u0103\u021bii \u00een opera sa, extins\u0103 \u0219i \u00een zone diferite de cele specifice gnoseologiei\/epistemologiei, \u00een care domin\u0103 cunoa\u0219terea paradisiac\u0103 (sau, cunoa\u0219terea de tip I, cum \u00eei va spune Blaga \u00een Spiritul \u0219i experimentul matematic<\/em>, care nu se \u00eendep\u0103rteaz\u0103 de experiment \u0219i de modelul pozitivist al cunoa\u0219terii, un fel de \u201e\u0219tiin\u021b\u0103 matur\u0103\u201d din filosofia lui Thomas Kuhn[20]<\/sup><\/a>).<\/p>\n\n\n\nImmanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
Chiar dac\u0103 g\u00e2ndirea metafizic\u0103 s-ar rev\u0103rsa inevitabil \u00een antinomii, spune el, r\u0103m\u00e2ne \u00eenc\u0103 o problem\u0103, dac\u0103 aceast\u0103 situa\u021bie atinge de nulitate rezultatele g\u00e2ndirii, deoarece s-ar putea ca \u00eensu\u0219i antinomicul s\u0103 fie pozitiv-utilizabil<\/em> (subl. ns.) \u00een formul\u0103rile cunoa\u0219te\u00adrii.[9]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\nAm ar\u0103tat \u00een alt\u0103 parte[10]<\/sup><\/a> aceast\u0103 diferen\u021b\u0103 de rol \u0219i rost al antinomiilor kantiene fa\u021b\u0103 de antinomiile blagiene (unde interesul principal vizeaz\u0103 antinomia transfigurat\u0103). Con\u00adcep\u00adtua\u00adlizarea stilistic matricial\u0103 a lumii la Blaga \u00eentre\u021bese noumenul \u0219i fenomenul, iar cunoa\u0219terea prin revela\u021biile descrie misterul f\u0103r\u0103 ie\u0219irea propriu-zis\u0103 din mister, \u00een mod consonant cu transfigurarea antinomiei.[11]<\/sup><\/a> La Blaga, \u201elucrul \u00een sine\u201d kantian este numai o versiune<\/em> a ideii de mister, \u00eentre nenum\u0103rate altele. \u201eMisterul intensificat\u201d prin intermediul antinomiilor transfigurate, cu exemple din metafizica neoplatonician\u0103, teologia cre\u0219tin\u0103 \u0219i fizica cuantic\u0103, ar prezenta, astfel, un aspect al transcendentului \u0219i al planului noumenal care duce \u00eenainte cercet\u0103rile fizicii. Antinomiile transfigurate (spre exemplu, descrierea anti\u00adnomic\u0103 a luminii, deopotriv\u0103 ca und\u0103 \u0219i corpuscul) marcheaz\u0103 o criz\u0103 care conduce la un nou tip de cunoa\u0219tere ce dep\u0103\u0219e\u0219te limitele stabilite de fizica newtonian\u0103. Blaga o nume\u0219te \u201eminus-cunoa\u0219tere\u201d.<\/p>\n\n\n\n\u00cen Eonul Dogmatic<\/em> \u0219i Cunoa\u0219terea luciferic\u0103<\/em>, Blaga impune ideea de sens al cu\u00adnoa\u0219\u00adterii<\/em> (ca direc\u021bie).[12]<\/sup><\/a> A\u0219adar, nu mai avem, ca la Kant, un sens \u201epozitiv\u201d al cunoa\u0219\u00adterii (demonstrativ, clasic, linear, acumulativ, care atenueaz\u0103 misterul sau \u00eel reduce) \u0219i un domeniu transcendental interzis cunoa\u0219terii<\/em>, al lucrului \u00een sine, ci dou\u0103 sensuri opu\u00adse ale cunoa\u0219terii, \u201eplus\u201d \u0219i \u201eminus\u201d. Prin contrast cu \u201eplus-cunoa\u0219terea\u201d (cunoa\u0219terea cumula\u00adti\u00adv\u0103), \u201eminus-cunoa\u0219terea\u201d este un tip de cunoa\u0219tere ce radicalizeaz\u0103 \u0219i intensi\u00adfic\u0103 misterul.[13]<\/sup><\/a><\/p>\n\n\n\nBlaga a apreciat departajarea clar\u0103 pe care a f\u0103cut-o Kant \u00eentre metafizic\u0103 \u0219i \u0219tiin\u00ad\u021b\u0103. La r\u00e2ndul s\u0103u, subliniaz\u0103 c\u0103 metafizica \u0219i \u0219tiin\u021ba \u201ecomunic\u0103, dar nu se confund\u0103\u201d[14]<\/sup><\/a> \u0219i c\u0103 fiecare trebuie evaluat\u0103 dup\u0103 propriile criterii. Postkantienii, de exemplu, au insistat pe calea construc\u021biilor metafizice, \u00een timp ce pozitivi\u0219tii (Auguste Comte) \u0219i neopoziti\u00advi\u0219tii (\u0218coala de la Viena, Schlick, Carnap, Reichenbach sau Ernst Mach) au redus rolul filosofiei la administrator al g\u00e2ndirii, \u00eentr-o nefast\u0103 simetrie cu rolul filosofiei de slujnic\u0103 a teologiei, ca \u00een timpuri medievale.[15]<\/sup><\/a> Din perspectiva neopozitivismului, un g\u00e2nditor precum Heidegger \u00een\u0219iruie doar propozi\u021bii f\u0103r\u0103 de sens. Chiar Max Planck, experimentator \u0219i teoretician, o personalitate \u00een care Blaga vede \u201eo \u00eentrupare a con\u0219tiin\u00ad\u021bei \u0219tiin\u021bifice\u201d[16]<\/sup><\/a>, refuza categoric adoptarea criteriilor neopozitiviste \u00een \u0219tiin\u021b\u0103, pentru a p\u0103stra liber spiritul \u0219tiin\u021bific, iar acest refuz este \u201eaproape ca e un argument\u201d[17]<\/sup><\/a>. Blaga precizeaz\u0103 chiar c\u0103 \u201e[o] dovad\u0103 elocvent\u0103 ni se serve\u0219te \u00een aceast\u0103 privin\u021b\u0103 chiar \u00een domeniul \u0219tiin\u021bei exacte, \u0219i anume \u00een microfizica de ast\u0103zi, care a hot\u0103r\u00e2t s\u0103 fac\u0103 uz de formul\u0103ri antinomice \u00een teoria corpuscular-ondulatorie a luminii\u201d.[18]<\/sup><\/a> De pe pozi\u021bii pozi\u00adtiviste sau neopozitiviste, crede Blaga, este greu s\u0103 contrazici prejudec\u0103\u021bile sim\u021bului comun. El dedic\u0103 o lucrare aparte opozi\u021biei dintre filosofie \u0219i sim\u021bul comun[19]<\/sup><\/a>, ar\u0103t\u00e2nd c\u0103 este menirea filosofiei a-l contrazice \u00een \u201eprejudec\u0103\u021bile constitu\u021bionale<\/em>\u201d ceea ce este cu deosebire benefic pentru evolu\u021bia cunoa\u0219terii.<\/p>\n\n\n\n\u00cen contrast fa\u021b\u0103 de Kant, Blaga \u201emoduleaz\u0103\u201d ra\u021bionalitatea (ca form\u0103 de manifes\u00adtare a ra\u021biunii), dac\u0103 putem plasticiza astfel transfigurarea ra\u021bionalit\u0103\u021bii \u00een opera sa, extins\u0103 \u0219i \u00een zone diferite de cele specifice gnoseologiei\/epistemologiei, \u00een care domin\u0103 cunoa\u0219terea paradisiac\u0103 (sau, cunoa\u0219terea de tip I, cum \u00eei va spune Blaga \u00een Spiritul \u0219i experimentul matematic<\/em>, care nu se \u00eendep\u0103rteaz\u0103 de experiment \u0219i de modelul pozitivist al cunoa\u0219terii, un fel de \u201e\u0219tiin\u021b\u0103 matur\u0103\u201d din filosofia lui Thomas Kuhn[20]<\/sup><\/a>).<\/p>\n\n\n\nImmanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
Am ar\u0103tat \u00een alt\u0103 parte[10]<\/sup><\/a> aceast\u0103 diferen\u021b\u0103 de rol \u0219i rost al antinomiilor kantiene fa\u021b\u0103 de antinomiile blagiene (unde interesul principal vizeaz\u0103 antinomia transfigurat\u0103). Con\u00adcep\u00adtua\u00adlizarea stilistic matricial\u0103 a lumii la Blaga \u00eentre\u021bese noumenul \u0219i fenomenul, iar cunoa\u0219terea prin revela\u021biile descrie misterul f\u0103r\u0103 ie\u0219irea propriu-zis\u0103 din mister, \u00een mod consonant cu transfigurarea antinomiei.[11]<\/sup><\/a> La Blaga, \u201elucrul \u00een sine\u201d kantian este numai o versiune<\/em> a ideii de mister, \u00eentre nenum\u0103rate altele. \u201eMisterul intensificat\u201d prin intermediul antinomiilor transfigurate, cu exemple din metafizica neoplatonician\u0103, teologia cre\u0219tin\u0103 \u0219i fizica cuantic\u0103, ar prezenta, astfel, un aspect al transcendentului \u0219i al planului noumenal care duce \u00eenainte cercet\u0103rile fizicii. Antinomiile transfigurate (spre exemplu, descrierea anti\u00adnomic\u0103 a luminii, deopotriv\u0103 ca und\u0103 \u0219i corpuscul) marcheaz\u0103 o criz\u0103 care conduce la un nou tip de cunoa\u0219tere ce dep\u0103\u0219e\u0219te limitele stabilite de fizica newtonian\u0103. Blaga o nume\u0219te \u201eminus-cunoa\u0219tere\u201d.<\/p>\n\n\n\n\u00cen Eonul Dogmatic<\/em> \u0219i Cunoa\u0219terea luciferic\u0103<\/em>, Blaga impune ideea de sens al cu\u00adnoa\u0219\u00adterii<\/em> (ca direc\u021bie).[12]<\/sup><\/a> A\u0219adar, nu mai avem, ca la Kant, un sens \u201epozitiv\u201d al cunoa\u0219\u00adterii (demonstrativ, clasic, linear, acumulativ, care atenueaz\u0103 misterul sau \u00eel reduce) \u0219i un domeniu transcendental interzis cunoa\u0219terii<\/em>, al lucrului \u00een sine, ci dou\u0103 sensuri opu\u00adse ale cunoa\u0219terii, \u201eplus\u201d \u0219i \u201eminus\u201d. Prin contrast cu \u201eplus-cunoa\u0219terea\u201d (cunoa\u0219terea cumula\u00adti\u00adv\u0103), \u201eminus-cunoa\u0219terea\u201d este un tip de cunoa\u0219tere ce radicalizeaz\u0103 \u0219i intensi\u00adfic\u0103 misterul.[13]<\/sup><\/a><\/p>\n\n\n\nBlaga a apreciat departajarea clar\u0103 pe care a f\u0103cut-o Kant \u00eentre metafizic\u0103 \u0219i \u0219tiin\u00ad\u021b\u0103. La r\u00e2ndul s\u0103u, subliniaz\u0103 c\u0103 metafizica \u0219i \u0219tiin\u021ba \u201ecomunic\u0103, dar nu se confund\u0103\u201d[14]<\/sup><\/a> \u0219i c\u0103 fiecare trebuie evaluat\u0103 dup\u0103 propriile criterii. Postkantienii, de exemplu, au insistat pe calea construc\u021biilor metafizice, \u00een timp ce pozitivi\u0219tii (Auguste Comte) \u0219i neopoziti\u00advi\u0219tii (\u0218coala de la Viena, Schlick, Carnap, Reichenbach sau Ernst Mach) au redus rolul filosofiei la administrator al g\u00e2ndirii, \u00eentr-o nefast\u0103 simetrie cu rolul filosofiei de slujnic\u0103 a teologiei, ca \u00een timpuri medievale.[15]<\/sup><\/a> Din perspectiva neopozitivismului, un g\u00e2nditor precum Heidegger \u00een\u0219iruie doar propozi\u021bii f\u0103r\u0103 de sens. Chiar Max Planck, experimentator \u0219i teoretician, o personalitate \u00een care Blaga vede \u201eo \u00eentrupare a con\u0219tiin\u00ad\u021bei \u0219tiin\u021bifice\u201d[16]<\/sup><\/a>, refuza categoric adoptarea criteriilor neopozitiviste \u00een \u0219tiin\u021b\u0103, pentru a p\u0103stra liber spiritul \u0219tiin\u021bific, iar acest refuz este \u201eaproape ca e un argument\u201d[17]<\/sup><\/a>. Blaga precizeaz\u0103 chiar c\u0103 \u201e[o] dovad\u0103 elocvent\u0103 ni se serve\u0219te \u00een aceast\u0103 privin\u021b\u0103 chiar \u00een domeniul \u0219tiin\u021bei exacte, \u0219i anume \u00een microfizica de ast\u0103zi, care a hot\u0103r\u00e2t s\u0103 fac\u0103 uz de formul\u0103ri antinomice \u00een teoria corpuscular-ondulatorie a luminii\u201d.[18]<\/sup><\/a> De pe pozi\u021bii pozi\u00adtiviste sau neopozitiviste, crede Blaga, este greu s\u0103 contrazici prejudec\u0103\u021bile sim\u021bului comun. El dedic\u0103 o lucrare aparte opozi\u021biei dintre filosofie \u0219i sim\u021bul comun[19]<\/sup><\/a>, ar\u0103t\u00e2nd c\u0103 este menirea filosofiei a-l contrazice \u00een \u201eprejudec\u0103\u021bile constitu\u021bionale<\/em>\u201d ceea ce este cu deosebire benefic pentru evolu\u021bia cunoa\u0219terii.<\/p>\n\n\n\n\u00cen contrast fa\u021b\u0103 de Kant, Blaga \u201emoduleaz\u0103\u201d ra\u021bionalitatea (ca form\u0103 de manifes\u00adtare a ra\u021biunii), dac\u0103 putem plasticiza astfel transfigurarea ra\u021bionalit\u0103\u021bii \u00een opera sa, extins\u0103 \u0219i \u00een zone diferite de cele specifice gnoseologiei\/epistemologiei, \u00een care domin\u0103 cunoa\u0219terea paradisiac\u0103 (sau, cunoa\u0219terea de tip I, cum \u00eei va spune Blaga \u00een Spiritul \u0219i experimentul matematic<\/em>, care nu se \u00eendep\u0103rteaz\u0103 de experiment \u0219i de modelul pozitivist al cunoa\u0219terii, un fel de \u201e\u0219tiin\u021b\u0103 matur\u0103\u201d din filosofia lui Thomas Kuhn[20]<\/sup><\/a>).<\/p>\n\n\n\nImmanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
\u00cen Eonul Dogmatic<\/em> \u0219i Cunoa\u0219terea luciferic\u0103<\/em>, Blaga impune ideea de sens al cu\u00adnoa\u0219\u00adterii<\/em> (ca direc\u021bie).[12]<\/sup><\/a> A\u0219adar, nu mai avem, ca la Kant, un sens \u201epozitiv\u201d al cunoa\u0219\u00adterii (demonstrativ, clasic, linear, acumulativ, care atenueaz\u0103 misterul sau \u00eel reduce) \u0219i un domeniu transcendental interzis cunoa\u0219terii<\/em>, al lucrului \u00een sine, ci dou\u0103 sensuri opu\u00adse ale cunoa\u0219terii, \u201eplus\u201d \u0219i \u201eminus\u201d. Prin contrast cu \u201eplus-cunoa\u0219terea\u201d (cunoa\u0219terea cumula\u00adti\u00adv\u0103), \u201eminus-cunoa\u0219terea\u201d este un tip de cunoa\u0219tere ce radicalizeaz\u0103 \u0219i intensi\u00adfic\u0103 misterul.[13]<\/sup><\/a><\/p>\n\n\n\nBlaga a apreciat departajarea clar\u0103 pe care a f\u0103cut-o Kant \u00eentre metafizic\u0103 \u0219i \u0219tiin\u00ad\u021b\u0103. La r\u00e2ndul s\u0103u, subliniaz\u0103 c\u0103 metafizica \u0219i \u0219tiin\u021ba \u201ecomunic\u0103, dar nu se confund\u0103\u201d[14]<\/sup><\/a> \u0219i c\u0103 fiecare trebuie evaluat\u0103 dup\u0103 propriile criterii. Postkantienii, de exemplu, au insistat pe calea construc\u021biilor metafizice, \u00een timp ce pozitivi\u0219tii (Auguste Comte) \u0219i neopoziti\u00advi\u0219tii (\u0218coala de la Viena, Schlick, Carnap, Reichenbach sau Ernst Mach) au redus rolul filosofiei la administrator al g\u00e2ndirii, \u00eentr-o nefast\u0103 simetrie cu rolul filosofiei de slujnic\u0103 a teologiei, ca \u00een timpuri medievale.[15]<\/sup><\/a> Din perspectiva neopozitivismului, un g\u00e2nditor precum Heidegger \u00een\u0219iruie doar propozi\u021bii f\u0103r\u0103 de sens. Chiar Max Planck, experimentator \u0219i teoretician, o personalitate \u00een care Blaga vede \u201eo \u00eentrupare a con\u0219tiin\u00ad\u021bei \u0219tiin\u021bifice\u201d[16]<\/sup><\/a>, refuza categoric adoptarea criteriilor neopozitiviste \u00een \u0219tiin\u021b\u0103, pentru a p\u0103stra liber spiritul \u0219tiin\u021bific, iar acest refuz este \u201eaproape ca e un argument\u201d[17]<\/sup><\/a>. Blaga precizeaz\u0103 chiar c\u0103 \u201e[o] dovad\u0103 elocvent\u0103 ni se serve\u0219te \u00een aceast\u0103 privin\u021b\u0103 chiar \u00een domeniul \u0219tiin\u021bei exacte, \u0219i anume \u00een microfizica de ast\u0103zi, care a hot\u0103r\u00e2t s\u0103 fac\u0103 uz de formul\u0103ri antinomice \u00een teoria corpuscular-ondulatorie a luminii\u201d.[18]<\/sup><\/a> De pe pozi\u021bii pozi\u00adtiviste sau neopozitiviste, crede Blaga, este greu s\u0103 contrazici prejudec\u0103\u021bile sim\u021bului comun. El dedic\u0103 o lucrare aparte opozi\u021biei dintre filosofie \u0219i sim\u021bul comun[19]<\/sup><\/a>, ar\u0103t\u00e2nd c\u0103 este menirea filosofiei a-l contrazice \u00een \u201eprejudec\u0103\u021bile constitu\u021bionale<\/em>\u201d ceea ce este cu deosebire benefic pentru evolu\u021bia cunoa\u0219terii.<\/p>\n\n\n\n\u00cen contrast fa\u021b\u0103 de Kant, Blaga \u201emoduleaz\u0103\u201d ra\u021bionalitatea (ca form\u0103 de manifes\u00adtare a ra\u021biunii), dac\u0103 putem plasticiza astfel transfigurarea ra\u021bionalit\u0103\u021bii \u00een opera sa, extins\u0103 \u0219i \u00een zone diferite de cele specifice gnoseologiei\/epistemologiei, \u00een care domin\u0103 cunoa\u0219terea paradisiac\u0103 (sau, cunoa\u0219terea de tip I, cum \u00eei va spune Blaga \u00een Spiritul \u0219i experimentul matematic<\/em>, care nu se \u00eendep\u0103rteaz\u0103 de experiment \u0219i de modelul pozitivist al cunoa\u0219terii, un fel de \u201e\u0219tiin\u021b\u0103 matur\u0103\u201d din filosofia lui Thomas Kuhn[20]<\/sup><\/a>).<\/p>\n\n\n\nImmanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
Blaga a apreciat departajarea clar\u0103 pe care a f\u0103cut-o Kant \u00eentre metafizic\u0103 \u0219i \u0219tiin\u00ad\u021b\u0103. La r\u00e2ndul s\u0103u, subliniaz\u0103 c\u0103 metafizica \u0219i \u0219tiin\u021ba \u201ecomunic\u0103, dar nu se confund\u0103\u201d[14]<\/sup><\/a> \u0219i c\u0103 fiecare trebuie evaluat\u0103 dup\u0103 propriile criterii. Postkantienii, de exemplu, au insistat pe calea construc\u021biilor metafizice, \u00een timp ce pozitivi\u0219tii (Auguste Comte) \u0219i neopoziti\u00advi\u0219tii (\u0218coala de la Viena, Schlick, Carnap, Reichenbach sau Ernst Mach) au redus rolul filosofiei la administrator al g\u00e2ndirii, \u00eentr-o nefast\u0103 simetrie cu rolul filosofiei de slujnic\u0103 a teologiei, ca \u00een timpuri medievale.[15]<\/sup><\/a> Din perspectiva neopozitivismului, un g\u00e2nditor precum Heidegger \u00een\u0219iruie doar propozi\u021bii f\u0103r\u0103 de sens. Chiar Max Planck, experimentator \u0219i teoretician, o personalitate \u00een care Blaga vede \u201eo \u00eentrupare a con\u0219tiin\u00ad\u021bei \u0219tiin\u021bifice\u201d[16]<\/sup><\/a>, refuza categoric adoptarea criteriilor neopozitiviste \u00een \u0219tiin\u021b\u0103, pentru a p\u0103stra liber spiritul \u0219tiin\u021bific, iar acest refuz este \u201eaproape ca e un argument\u201d[17]<\/sup><\/a>. Blaga precizeaz\u0103 chiar c\u0103 \u201e[o] dovad\u0103 elocvent\u0103 ni se serve\u0219te \u00een aceast\u0103 privin\u021b\u0103 chiar \u00een domeniul \u0219tiin\u021bei exacte, \u0219i anume \u00een microfizica de ast\u0103zi, care a hot\u0103r\u00e2t s\u0103 fac\u0103 uz de formul\u0103ri antinomice \u00een teoria corpuscular-ondulatorie a luminii\u201d.[18]<\/sup><\/a> De pe pozi\u021bii pozi\u00adtiviste sau neopozitiviste, crede Blaga, este greu s\u0103 contrazici prejudec\u0103\u021bile sim\u021bului comun. El dedic\u0103 o lucrare aparte opozi\u021biei dintre filosofie \u0219i sim\u021bul comun[19]<\/sup><\/a>, ar\u0103t\u00e2nd c\u0103 este menirea filosofiei a-l contrazice \u00een \u201eprejudec\u0103\u021bile constitu\u021bionale<\/em>\u201d ceea ce este cu deosebire benefic pentru evolu\u021bia cunoa\u0219terii.<\/p>\n\n\n\n\u00cen contrast fa\u021b\u0103 de Kant, Blaga \u201emoduleaz\u0103\u201d ra\u021bionalitatea (ca form\u0103 de manifes\u00adtare a ra\u021biunii), dac\u0103 putem plasticiza astfel transfigurarea ra\u021bionalit\u0103\u021bii \u00een opera sa, extins\u0103 \u0219i \u00een zone diferite de cele specifice gnoseologiei\/epistemologiei, \u00een care domin\u0103 cunoa\u0219terea paradisiac\u0103 (sau, cunoa\u0219terea de tip I, cum \u00eei va spune Blaga \u00een Spiritul \u0219i experimentul matematic<\/em>, care nu se \u00eendep\u0103rteaz\u0103 de experiment \u0219i de modelul pozitivist al cunoa\u0219terii, un fel de \u201e\u0219tiin\u021b\u0103 matur\u0103\u201d din filosofia lui Thomas Kuhn[20]<\/sup><\/a>).<\/p>\n\n\n\nImmanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
\u00cen contrast fa\u021b\u0103 de Kant, Blaga \u201emoduleaz\u0103\u201d ra\u021bionalitatea (ca form\u0103 de manifes\u00adtare a ra\u021biunii), dac\u0103 putem plasticiza astfel transfigurarea ra\u021bionalit\u0103\u021bii \u00een opera sa, extins\u0103 \u0219i \u00een zone diferite de cele specifice gnoseologiei\/epistemologiei, \u00een care domin\u0103 cunoa\u0219terea paradisiac\u0103 (sau, cunoa\u0219terea de tip I, cum \u00eei va spune Blaga \u00een Spiritul \u0219i experimentul matematic<\/em>, care nu se \u00eendep\u0103rteaz\u0103 de experiment \u0219i de modelul pozitivist al cunoa\u0219terii, un fel de \u201e\u0219tiin\u021b\u0103 matur\u0103\u201d din filosofia lui Thomas Kuhn[20]<\/sup><\/a>).<\/p>\n\n\n\nImmanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
Immanuel Kant \u0219i Lucian Blaga sunt, ambii, filosofi creatori de sistem, analiz\u00e2nd aspecte filosofice teoretice \u0219i aspecte practice[21]<\/sup><\/a>, \u00een\u021beleg\u00e2nd filosofia ca viziune asupra lu\u00admii (Weltanschauung<\/em>). Ambii au un demers centrat pe metafizic\u0103 ce epuizeaz\u0103 uni\u00adversul de discurs; la ambii filosofi se poate identifica tema autonomiei \u0219i unicit\u0103\u021bii omu\u00adlui, cu un substrat metafizic comun, \u00een pofida unor multiple diferen\u021be de nuan\u021b\u0103. La o pri\u00advi\u00adre general\u0103, ambii sunt filosofi speculativi interesa\u021bi de totalitatea existen\u021bei \u0219i de meta\u00adfi\u00adzic\u0103, cu un interes deosebit pentru problema cunoa\u0219terii, cu deschidere \u0219i pentru om (vezi Antropologia din perspectiv\u0103 pragmatic\u0103<\/em> la Kant \u0219i Aspecte antropologice<\/em> la Blaga). \u0218i la Kant, \u0219i la Blaga putem vorbi despre o \u201edispozi\u021bie natural\u0103\u201d a ra\u021biunii umane c\u0103tre metafizic \u0219i nu exclusiv c\u0103tre o cunoa\u0219tere de tip utilitarist ori pozitivist, ori de tip hic et nunc<\/em>.[22]<\/sup><\/a> Dar dispozi\u021bia natural\u0103 c\u0103tre metafizic include la Blaga sensibi\u00adlitatea orien\u00adtat\u0103 \u00een egal\u0103 m\u0103sur\u0103 c\u0103tre magic \u0219i mitic, precum \u0219i cunoa\u0219terea de tip mi\u00adnus<\/em>-cunoa\u0219tere, date fiind abilit\u0103\u021bile unice revelatorii ale fiin\u021bei umane. Avem la Blaga un mod special \u00een care omul particip\u0103 \u201enatural\u201d la metafizic.[23]<\/sup><\/a> Blaga este preocupat de com\u00adple\u00adxitatea unei fiin\u021be umane unice care se descurc\u0103 cu aici \u0219i acum<\/em>, cu imediatul \u0219i cu istoricitatea \u00een calitate de creator de istorie, de fiin\u021b\u0103 istoric\u0103, dar este mult mai mult dec\u00e2t at\u00e2t, av\u00e2nd acces la metafizic \u0219i fiind capabil\u0103 de cunoa\u0219tere revelatorie. Menirea \u0219i situa\u00adrea omului, la Blaga, sunt \u201e\u00eentru mister \u0219i pentru revelare\u201d. Kant este interesat \u00een special de posibili\u00adta\u00adtea <\/em>metafizicii, av\u00e2nd \u00een vedere limitele intelectului date de experi\u00aden\u021b\u0103. Kant \u0219i-a propus s\u0103 \u00eentemeieze riguros metafizica, \u00een vreme ce Blaga porne\u0219te de la propen\u00adsiu\u00adnea deja dat\u0103, c\u0103tre metafizic, a fiin\u021bei umane. La Blaga, omul, odat\u0103 \u201etre\u00adzit din somnul metafizic\u201d \u00een care \u201efiin\u021ba plute\u0219te\u201d, trimite \u201es\u0103ge\u021bi aprinse\u201d \u00een \u201e\u00eentuneri\u00adcul metafizic\u201d.<\/p>\n\n\n\nSpre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
Spre deosebire de Lucian Blaga, Kant nu pune \u00eentreb\u0103ri \u201ede ner\u0103spuns\u201d \u00een dome\u00adniul \u201erevela\u021biei\u201d sau al investig\u0103rii \u201emisterului\u201d.[24]<\/sup><\/a> \u00cen Critica ra\u021biunii pure<\/em>, Kant explo\u00adreaz\u0103 rolul ra\u021biunii \u00een cunoa\u0219tere, pe care o structureaz\u0103 \u00een conformitate cu formele pure ale sensibilit\u0103\u021bii \u0219i ale intelectului. Kant limiteaz\u0103 cunoa\u0219terea la fenomen. Din perspec\u00adtiva kantian\u0103, lumea noumenal\u0103 r\u0103m\u00e2ne inaccesibil\u0103 cunoa\u0219terii umane. De\u0219i ambii filosofi consider\u0103 c\u0103 omul este atras de metafizic\u0103 datorit\u0103 unei \u201edispozi\u021bii naturale\u201d, la Kant aceast\u0103 tendin\u021b\u0103 graviteaz\u0103 \u00een jurul ra\u021biunii, iar metafizica este separat\u0103 de dome\u00adnii precum matematica, logica sau fizica. \u00cen filosofia lui Lucian Blaga, \u201edispozi\u021bia natu\u00adral\u0103\u201d a omului spre metafizic\u0103 nu p\u0103streaz\u0103 aceast\u0103 opozi\u021bie rigid\u0103 \u00eentre domeniile cu\u00adnoa\u0219terii; acestea sunt \u00een\u021belese mai degrab\u0103 ca forme \u0219i \u201eroade\u201d ale confrunt\u0103rii omului cu misterul.<\/p>\n\n\n\nConstruc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
Construc\u021bia metafizic\u0103 a lui Lucian Blaga este prezentat\u0103 metaforic de filosof \u00een\u00adsu\u0219i prin imaginea unei biserici cu mai multe cupole ce adun\u0103 o metafizic\u0103, o filosofie a cunoa\u0219terii, o epistemologie \u0219i o filosofie a culturii (care este \u0219i o ontologie a culturii), o filosofie a istoriei, o filosofie antropologic\u0103, toate cu deschideri c\u0103tre un \u201edincolo\u201d la care omul are acces prin natura sa<\/em>. Similar cupolelor unei biserici, aceste domenii sugereaz\u0103 deschidere: de\u0219i obiectele fizice sunt delimitate de acoperi\u0219uri protectoare, ele r\u0103m\u00e2n totodat\u0103 orientate spre \u00eenalt.<\/p>\n\n\n\nCunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
Cunoa\u0219terea paradisiac\u0103 (ceea ce ar putea fi considerat\u0103 \u201ecogni\u021bie obi\u0219nuit\u0103\u201d) \u00een\u00adcearc\u0103 s\u0103 reduc\u0103 cantitativ misterele existen\u021bei. Progresul s\u0103u este liniar, ad\u0103ug\u00e2nd fapte noi la corpul de cuno\u0219tin\u021be existent. Cunoa\u0219terea luciferic\u0103, pe de alt\u0103 parte, urm\u0103\u00adre\u0219te s\u0103 reduc\u0103 calitativ misterul prin atenuare sau, dac\u0103 acest lucru nu este posibil, prin per\u00adma\u00adnentizarea sau intensificarea misterului. Progresul s\u0103u este interior, aprofund\u00e2nd \u0219i inten\u00adsific\u00e2nd cunoa\u0219terea \u201eesen\u021bei ascunse\u201d a obiectului cognitiv. Fiecare pas de progres duce la un alt pas, ad infinitum <\/em>(vezi conceptul de mister poten\u021bat) \u0219i, astfel, cunoa\u0219terea luci\u00adferic\u0103 nu repurteaz\u0103 niciodat\u0103 un succes total \u00een a-\u0219i \u00een\u021belege obiectul, dar reu\u0219e\u0219te mereu s\u0103 dezv\u0103luie un nou mister al acestuia. Cunoa\u0219terea luciferic\u0103 nu dep\u0103\u0219e\u0219te limi\u00adtele ine\u00adrente ale cunoa\u0219terii umane, dar exploreaz\u0103 acele limite, le for\u021bea\u00adz\u0103 permanent, \u0219i prin aceasta preseaz\u0103 cunoa\u0219terea \u00eentr-o direc\u021bie care poate conduce la salturi remarcabile.<\/p>\n\n\n\nA\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
A\u0219a cum observ\u0103 \u0219i Marius-Augustin Dr\u0103ghici[25]<\/sup><\/a>, la nivelul cunoa\u0219terii luciferice (o metafor\u0103 care trebuie s\u0103 transmit\u0103 cititorului sensul de cunoa\u0219tere, iar nu de \u00eendr\u0103z\u00adnea\u021b\u0103 detronare divinit\u0103\u021bii, \u201ecare nu are nicio leg\u0103tur\u0103 cu \u00abdracul\u00bb, ci \u00een care este vorba doar despre \u00ablogic\u0103 \u0219i teoria cunoa\u0219terii\u00bb, spune Blaga\u201d) \u201evehiculele\u201d epistemologice nu sunt cu totul altele<\/em> fa\u021b\u0103 de cele de la nivelul cunoa\u0219terii paradisiace (experien\u021ba, intui\u021bia, conceptul, categoriile<\/em>). Dac\u0103, la Kant, metafizica se \u00eentemeiaz\u0103 ca \u0219tiin\u021b\u0103, Blaga elimin\u0103 astfel de limit\u0103ri \u0219i instaureaz\u0103 o metafizic\u0103 diferit\u0103, nou\u0103, \u201eo resurec\u021bie postmodern\u0103 a metafizicii\u201d(Angela Botez[26]<\/sup><\/a>), un altfel de rezultat dec\u00e2t cel \u201era\u021bionalist\u201d, o \u201eexpresie ab\u00adstract-imaginar\u0103 a unui temperament intelectual\u201d (expresia lui Blaga eviden\u021biat\u0103 \u0219i de Marta Petreu[27]<\/sup><\/a> \u00een sensul argumentului nostru).<\/p>\n\n\n\n\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
\u00centr-adev\u0103r, \u00een teoria cunoa\u0219terii, ca urmare a impactului filosofiei kantiene, al pozitivismului \u0219i al succeselor cunoa\u0219terii \u0219tiin\u021bifice, cunoa\u0219terea uman\u0103 este instaurat\u0103, consacrat\u0103 \u0219i \u201eap\u0103rat\u0103\u201d sub aspectul a ceea ce Blaga nume\u0219te cunoa\u0219tere paradisiac\u0103. Blaga vine cu o \u201enou\u0103 teorie a cunoa\u0219terii\u201d, corelat\u0103 cu (poate \u0219i declan\u0219at\u0103 de?) teoria cuantic\u0103 a fizicii moderne. A\u0219a cum observ\u0103 M.-A. Dr\u0103ghici, Blaga eviden\u021biaz\u0103 carac\u00adterul antinomic al cunoa\u0219terii luciferice, un tip de cunoa\u0219tere metodologic similar celei neoplatoniciene \u0219i dogmaticii cre\u0219tine, care \u00eens\u0103 nu reprezint\u0103 \u201eg\u00e2ndire dogmatic\u0103\u201d \u00een sensul reactualiz\u0103rii con\u021binuturilor dogmelor. Antinomia cunoa\u0219terii luciferice este fo\u00adlo\u00adsitoare \u0219i implicat\u0103 \u00een procesul de \u00een\u021belegere a lumii. Prin exemplul oferit de Blaga din fizic\u0103, al \u201eluminii ca und\u0103 \u0219i corpuscul\u201d, paradoxul cognitiv devine nu un prag al cu\u00adnoa\u0219terii, o \u201eu\u0219\u0103 \u00eenchis\u0103\u201d, ci un instrument semnificativ pentru subiectul cunosc\u0103\u00adtor.[28]<\/sup><\/a> Blaga introduce o categorie intermediar\u0103, surprinz\u0103toare: \u201ecvasi-cunoa\u0219terea\u201d, av\u00e2nd rolul de a dep\u0103\u0219i teoriile obiectiviste \u0219i subiectiviste, care au e\u0219uat \u00een a explica ce este cunoa\u0219terea. Blaga concepe cunoa\u0219terea ca pe un continuum<\/em> \u00eentre dou\u0103 extreme, pre\u00adzen\u00adt\u00e2nd diverse stadii intermediare, combinative (\u201econglomerate sintetic\u201d), care \u201epot fi \u00een\u021be\u00adlese [\u2026] \u00een lumina teoriei despre cenzura transcendent\u0103\u201d.[29]<\/sup><\/a><\/p>\n\n\n\nCunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
Cunoa\u0219terea ca absolut\u0103 adecvare a con\u021binutului cognitiv la obiect (obiectul \u00een si\u00adne) r\u0103m\u00e2ne ceva dincolo de om (ca \u0219i la Kant), de\u0219i cunoa\u0219terea de tip II surprinde obiectul ca \u201eidee-negativ\u201d. Dac\u0103, la Kant, putem vorbi despre un sens al cunoa\u0219terii prin \u00eendep\u0103rtare de antinomii, la Blaga antinomiile sunt implicate \u0219i chiar utilizate \u00eentr\u2011un alt tip de cunoa\u0219tere ce implic\u0103 o revelare prin minus-cunoa\u0219tere.<\/p>\n\n\n\n
\u00centr-o compara\u021bie cu Thomas Kuhn (care se auto-evalua drept un \u2013 alt \u2013 kantian cu concepte diferite, lucru care s-ar putea spune \u0219i despre Blaga, credem noi), Marius\u2011Au\u00adgus\u00adtin Dr\u0103ghici studiaz\u0103 paralela Thomas Kuhn\u2013Blaga \u0219i limitele nuan\u021bate ale isto\u00adris\u00admului relativist, pentru a ar\u0103ta o apropiere a pozi\u021biilor epistemologice ale celor doi. \u201eExem\u00adpla\u00adrit\u0103\u021bile\u201d lui Kuhn ar putea fi puse \u00een rela\u021bie cu elementele \u0219i dimensiunile matri\u00adciale ale lui Blaga. M.-A. Dr\u0103ghici evalueaz\u0103 categorii care dau seam\u0103 de progre\u00adsul cu\u00adnoa\u0219\u00adterii \u0219tiin\u021bifice la Blaga: \u201emoduri de ra\u021bionalizare\u201d, \u201ema\u00adtrice stilistic\u0103\u201d, \u201ec\u00e2mp stilis\u00adtic\u201d, \u201ecategorii stilistic-abisale\u201d, \u201ecategorii de tip kan\u00adtian\u201d, \u201esuprameto\u00adda\u201d.[30]<\/sup><\/a> Astfel, di\u00admen\u00adsiunea filosofiei \u0219tiin\u021bei este descris\u0103 ca parte inte\u00adgrant\u0103<\/em> a sistemu\u00adlui filosofic al lui Blaga. O astfel de \u201einterpretare necanonic\u0103\u201d are meritul de a carto\u00adgrafia programul lui Blaga \u00een filosofia \u0219tiin\u021bei; un program \u00een care perspectiva metafizi\u00adc\u0103 \u0219i perspectiva episte\u00admologic\u0103 \u201ese \u00eentrep\u0103trund at\u00e2t de natu\u00adral\u201d. Exist\u0103 la Blaga o deosebire fundamental\u0103 \u00eentre privirea metafizicianului \u0219i cea a omului de \u0219tiin\u021b\u0103, spune Marius\u2011Augustin Dr\u0103ghici. Filosoful, \u201eautor al unei lumi\u201d, acceseaz\u0103 orizontul de mis\u00adter cosmologic \u0219i ontologic al existen\u021bei, av\u00e2nd astfel acces la \u00eentreg \u0219i la totalitate, la adev\u0103rurile ultime, dincolo de limitele expe\u00adrien\u021bei, spre deosebire de omul de \u0219tiin\u021b\u0103<\/em>. Din aceast\u0103 perspectiv\u0103 a rolului cate\u00adgo\u00adriilor blagiene \u00een accesul la \u00eentreg \u0219i la totalitate (cel pu\u021bin ca poten\u021bialitate care se actualizeaz\u0103 temporar, incomplet sau imperfect), conceptele filosofiei lui Blaga sunt \u0219i concepte integrative, dup\u0103 cum arat\u0103 \u0219i Angela Botez (vezi, de exemplu, Arhitec\u00adtura sistemului \u0219i conceptele integrative blagiene<\/em>, 2004). Distinc\u021bia dintre tipurile de cunoa\u0219\u00adtere I \u0219i II este central\u0103 \u00een interrela\u021bionarea metafizico-epistemologic\u0103 origi\u00adnal\u0103, specific\u0103 pentru Blaga, care, \u00een special \u00een minus-cunoa\u0219tere, legitimeaz\u0103 limba\u00adjul metaforic ca me\u00addia\u00adtor \u0219i agent de transmitere, de tra\u00adducere a aspectelor metafizice \u00een plan epistemologic. Categoria de mister \u00eens\u0103\u0219i poate fi astfel \u00eentruc\u00e2tva analizat\u0103 prin intermediul tipurilor de cunoa\u0219tere.<\/p>\n\n\n\nO alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
O alt\u0103 corela\u021bie de adus \u00een discu\u021bie este aceea a preocup\u0103rii categoriale, comun\u0103 la Kant \u0219i la Blaga. La Blaga, avem o metafizic\u0103 cu totul diferit\u0103 de cea kantian\u0103. Blaga reevalueaz\u0103<\/em> categoriile kantiene, dup\u0103 care le pune la lucru \u00een interiorul unei metafizici \u00eentemeiate pe metafizica misterului. Pentru Blaga, doar cunoa\u0219terea de tip I (\u201eplus-cu\u00adnoa\u0219\u00adterea\u201d) organizeaz\u0103 experien\u021ba dup\u0103 categoriile intelectului, pe care le \u00een\u021belege \u00eens\u0103 ca av\u00e2nd o finalitate metafizic\u0103: \u201e[d]espre categorii nu se poate spune \u00een nici un caz c\u0103 ar fi \u00abpl\u0103smuiri\u00bb ale spiritului omenesc\u201d \u00een sensul de fantasme, sau elucubra\u021bii f\u0103r\u0103 rost<\/em>, dar sunt, ca la Vaihinger, crea\u021bii fictive \u0219i \u201efic\u021biuni utile\u201d sau, cum spune Blaga \u201emomente cu t\u00e2lc\u201d [31]<\/sup><\/a><\/sup>, situate<\/em> \u00eentr-o \u201er\u00e2nduial\u0103 \u0219i finalitate metafizic\u0103\u201d[32]<\/sup><\/a>. \u00cen gene\u00adral, Blaga prezint\u0103 o con\u00adcep\u021bie influen\u021bat\u0103 de Vaihinger[33]<\/sup><\/a> care, la r\u00e2ndul s\u0103u, a fost influen\u021bat de Kant. Fic\u021biu\u00adnile pot avea \u0219i form\u0103 metaforic\u0103, \u00een calitate de constructe care vin s\u0103 sprijine cunoa\u0219\u00adte\u00adrea. Acestea sunt men\u021binute pentru utilitatea lor \u2013 revelatorie, \u00een cazul lui Blaga. Exemple de astfel de \u201efic\u021biuni utile\u201d sunt conceptul kantian de \u201elucru \u00een sine\u201d, \u201eforma originar\u0103\u201d a lui Goethe, dar \u0219i \u201ediferen\u021bialele divine\u201d. Acestea nu pot fi examinate pozitivist, de\u0219i dau rost<\/em> lumii.<\/em> Categoriile pot fi concepute \u0219i ca unit\u0103\u021bi for\u00admative<\/em>. \u00cen antropologie, spre exemplu, Blaga recurge la un astfel de demers categorial g\u00e2ndind devenirea speciilor biologice. \u00cen metafizic\u0103 \u0219i cosmologie, spune el, pl\u0103smuiri\u00adle utile sunt \u201e\u00eenainte de toate structuri sau factori func\u021bionali, iar ca structuri ele ar putea s\u0103 fie impuse spiritu\u00adlui uman prin ceea ce alt\u0103dat\u0103 numeam \u00abcenzur\u0103 transcenden\u00adt\u0103\u00bb\u201d.[34]<\/sup><\/a><\/p>\n\n\n\n\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
\u201eMisterul\u201d r\u0103m\u00e2ne categoria blagian\u0103 par excellence<\/em>: o categorie filosofic\u0103 \u0219i o \u201eidee-negativ\u201d referitoare la o apeten\u021b\u0103, ce subliniaz\u0103 aspira\u021bia \u0219i capacitatea uman\u0103 de a accesa transcenden\u021ba (avem aici o diferen\u021b\u0103 major\u0103 fa\u021b\u0103 de Kant). Misterul conduce, deschide, dar \u0219i limiteaz\u0103 cunoa\u0219terea speculativ\u0103. Incursiunea \u00een mister r\u0103m\u00e2ne \u00eens\u0103 o incursiune incomplet\u0103, cenzurat\u0103. Misterul se sustrage explica\u021biilor \u0219i analizei propriu-zise[35]<\/sup><\/a>, c\u0103ci misterul nu se las\u0103 transformat \u00een non-mister.<\/p>\n\n\n\n\n\n\n\n<\/div>\n\n\n\nNote<\/strong><\/h5>\n\n\n\n[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[1]<\/a> Pentru o \u00eencadrare foarte minu\u021bioas\u0103 a lui Lucian Blaga \u00een contextul istoriei filosofiei, vezi Eugeniu Nistor, \u201ePhilosophical beginnings of Lucian Blaga and the influences of Western thought\u201d, Revue roumaine de philosophie<\/em>, vol. LIX, nr. 1, 2015, pp. 167\u2013174.<\/p>\n\n\n\n[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[2]<\/a> Lucian Blaga are referiri specifice la Immanuel Kant \u0219i \u00een \u201eAccentul transcendental\u201d, \u00een Despre con\u00ad\u0219ti\u00adin\u021ba filosofic\u0103<\/em>, Bucure\u0219ti, Editura Humanitas, pp. 127\u2013137. Vezi \u0219i Henrieta \u0218erban, \u201eSistemul filo\u00adso\u00adfic al lui Lucian Blaga: repere majore istorice \u0219i teoretice\u201d, \u00een \u0218tefan-Dominic Georgescu, Marius-Augustin Dr\u0103ghici (coord.), Istoria \u0219i teoria sistemelor filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2022, p. 63\u2013119.<\/p>\n\n\n\n[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[3]<\/a> \u201e(\u2026) c\u00e2t\u0103 vreme omul de \u0219tiin\u021b\u0103 \u00ee\u0219i asum\u0103 rolul de cercet\u0103tor al unui domeniu delimitat din c\u00e2mpul infinit al fenomenelor.\u201d Lucian Blaga, \u201eFilosofie, \u0219tiin\u021b\u0103, experien\u021b\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 53.<\/p>\n\n\n\n[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[4]<\/a> Lucian Blaga, \u201eAutonomia filosofic\u0103 \u0219i crea\u021bia metafizic\u0103\u201d, \u00een Despre con\u0219tiin\u021ba filosofic\u0103<\/em>,pp. 22\u201333.<\/p>\n\n\n\n[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[5]<\/a> Ibidem<\/em>, p. 24.<\/p>\n\n\n\n[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[6]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[7]<\/a> Ibidem<\/em>, p. 25.<\/p>\n\n\n\n[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[8]<\/a> Ibidem<\/em>, p. 26.<\/p>\n\n\n\n[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[9]<\/a> Lucian Blaga, Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Editura Humanitas, 2013, pp. 25\u20136.<\/p>\n\n\n\n[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[10]<\/a> Henrieta \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d, pp. 63\u2013119.<\/p>\n\n\n\n[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[11]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[12]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[13]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[14]<\/a> Ibidem<\/em>, p. 28.<\/p>\n\n\n\n[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[15]<\/a> Ibidem<\/em>, p. 30.<\/p>\n\n\n\n[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[16]<\/a> Ibidem<\/em>, p. 33.<\/em><\/p>\n\n\n\n[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[17]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[18]<\/a> Ibidem<\/em>, pp. 25\u20136.<\/p>\n\n\n\n[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[19]<\/a> Vezi Lucian Blaga, \u201eFilosofia \u0219i sim\u021bul comun\u201d, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, pp. 34\u201350.<\/p>\n\n\n\n[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[20]<\/a> Thomas Kuhn, The Structure of Scientific Revolutions<\/em>, edi\u0163ia a II-a l\u0103rgit\u0103, The University of Chi\u00adca\u00adgo, 1970.<\/p>\n\n\n\n[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[21]<\/a> Michael Jones \u00eei consider\u0103 pe Kant \u0219i Blaga \u201econstructivi\u0219ti\u201d (\u00een sensul de creatori care construiesc sisteme filosofice) \u0219i \u201epragmatici\u201d (\u00een sensul interesului lor pentru filosofia practic\u0103, dar \u0219i pentru rezolvarea pro\u00adblemelor filosofice). Michael S. Jones, \u201eLucian Blaga: An American Pragmatist in Europe?\u201d, East-West Cultural Passage: Journal of the \u201eC. Peter Magrath\u201d Research Center for Cross-Cultural Studies<\/em>, nr. 4, 2005, pp. 29\u201349.<\/p>\n\n\n\n[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[22]<\/a> Claudiu Baciu, \u201eCaracterul substan\u021bialist al \u00ablucrului \u00een sine\u00bb kantian\u201d, Revista de filosofie<\/em>, vol. LXX, nr. 6, pp. 591\u2013600.<\/p>\n\n\n\n[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[23]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 107.<\/p>\n\n\n\n[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[24]<\/a> Mircea Flonta, \u201eBlaga, Lucian\u201d, \u00een Routledge Encyclopedia of Philosophy Online<\/em>, ed. by E. Craig, London, Routledge, 2004 (accessat la 3 iunie 2006); Mircea Flonta, \u201eBlaga, Lucian (9 mai 1895, Lancr\u0103m \u2013 6 mai 1961, Cluj)\u201d, https:\/\/romanian-philosophy.ro\/encyclopedia\/blaga-lucian\/ (accesat la 24 iunie 2024).<\/p>\n\n\n\n[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[25]<\/a> Marius-Augustin Dr\u0103ghici, \u201eCurentul istorist \u0219i programul lui Blaga din filosofia \u0219tiin\u021bei\u201d, pp. 65\u2013107.<\/p>\n\n\n\n[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[26]<\/a> Angela Botez, Filosofia rom\u00e2neasc\u0103 \u00een dispunere universal\u0103<\/em>, Bucure\u0219ti, Editura Pro Universi\u00adta\u00adria, 2012, pp. 226-231.<\/p>\n\n\n\n[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[27]<\/a> Marta Petreu, Filosofia lui Blaga<\/em>, Ia\u0219i, Polirom, 2024, p. 64.<\/p>\n\n\n\n[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[28]<\/a> M.-A. Dr\u0103ghici pune \u00een contrast dou\u0103 exemple: \u201eNecunoscuta, x-ul, care st\u00e2rne\u0219te nori, care ar putea s\u0103 fie v\u00e2ntul\u201d este cauza mi\u0219c\u0103rii perdelei de la fereastr\u0103 ca demers de cunoa\u0219tere paradisiac\u0103, \u0219i \u201eLumina este ondula\u021bie\u201d, ca act de cunoa\u0219tere luciferic\u0103. \u00cen exemplul al doilea, lumina este necunoscuta care devine \u201esemn\u201d sensibil al acelui mister care este lumina, de revelat. Pentru revelare \u0219i pozi\u021bionare \u00een con\u0219tiin\u021b\u0103 ca minus-cu\u00adnoa\u0219\u00adtere a luminii \u201ex\u201d se substituie ca ondula\u021bie sensului de necuprins \u0219i devine \u201eaccent existen\u021bial\u201d. Ca urmare, misterul luminii ca \u201ex\u201d, nu se adaug\u0103 \u0219i nici nu se \u00eenl\u0103n\u021buie \u00een continuitate cu ceea ce e deja cunoscut, a\u0219a cum se petrec lucrurile \u00een cunoa\u0219terea paradisiac\u0103 (pe acela\u0219i plan, spune M.-A. D.), ci se substituie cunos\u00adcu\u00adtului, continu\u0103 s\u0103 fie un x (x2<\/sub>), dar contribuie la cunoa\u0219tere ca \u0219i cum<\/em> ar fi ceva \u201ecunoscut\u201d. Formularea anti\u00adno\u00admic\u0103 \u201elumina este corpuscul\u201d \u0219i \u201elumina este ondula\u021bie\u201d, e o contradic\u021bie care de pierde din perspectiva cu\u00adnoa\u0219\u00adterii luciferice, c\u0103ci nu mai este \u201e\u00een plan\u201d ca aceea paradisiac\u0103. M.-A. Dr\u0103ghici observ\u0103 c\u0103 aceast\u0103 \u201esche\u00adm\u0103\u201d urmeaz\u0103 principiul ter\u021bului inclus, \u0219i nu logica clasic\u0103, aristotelic\u0103, bazat\u0103 pe principiul ter\u021bului exclus.<\/p>\n\n\n\n[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[29]<\/a> Lucian Blaga, Cenzura transcendent\u0103<\/em>, \u00een Trilogia cunoa\u0219terii<\/em>, Bucure\u0219ti, Humanitas, 2013, p. 441.<\/p>\n\n\n\n[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[30]<\/a> Vezi \u0219i: G. Nag\u00e2\u021b, \u201eVariet\u0103\u021bi ale cunoa\u0219terii \u0219i c\u00e2mpuri stilistice \u00een filosofia lui Lucian Blaga\u201d, \u00een Studii de epistemologie \u0219i de teorie a valorilor<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 2020, pp. 33\u201348; Al. Petrescu, \u201eLucian Blaga: o nou\u0103 paradigm\u0103 \u00een filosofia \u0219tiin\u021bei\u201d, Timi\u0219oara, Editura Eurobit, 2003; M.-A. Dr\u0103ghici, \u201eRaportul dintre cunoa\u0219terea comun\u0103 \u0219i cea \u0219tiin\u021bific\u0103 \u00een Trilogia cunoa\u0219terii a lui Blaga\u201d, Revista de filosofie<\/em>, nr. 2, 2022, pp. 159\u2013174.<\/p>\n\n\n\n[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[31]<\/a> Lucian Blaga, Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, p. 324.<\/p>\n\n\n\n[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[32]<\/a> Ibidem<\/em>.<\/p>\n\n\n\n[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[33]<\/a> Hans Vaihinger, Filosofia lui \u201eca \u0219i cum\u201d. Un sistem al fic\u021biunilor practice, teoretice \u0219i religioase ale omenirii<\/em>, trad. de Cristina Dumitru, Rare\u0219 Moldovan \u0219i Octavian More, trad. din greac\u0103 \u0219i latin\u0103 de Andrei Go\u021bia, revizuiri ale traducerii, note \u0219i comentarii de Liviu Cotr\u0103u, Bucure\u0219ti, Editura Nemira, 2001, p. 37 sqq. Lucian Blaga, Cultur\u0103 \u0219i cuno\u0219tin\u021b\u0103<\/em>, Cluj, Editura Institutului de Arte Grafice Ardealul, 1922, pp. 15, 17 (\u0219i \u00een Opere<\/em>, vol. 7, ed. \u00eengrijit\u0103 de Dorli Blaga, Bucure\u0219ti, Editura Minerva, 1980).<\/p>\n\n\n\n[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[34]<\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n
[35]<\/a> Vezi mai mult \u00een: Henrieta Ani\u0219oara \u0218erban, \u201eSistemul filosofic al lui Lucian Blaga \u2026\u201d: pp. 63\u2013119.<\/p>\n\n\n\n