{"id":8966,"date":"2025-11-27T21:26:32","date_gmt":"2025-11-27T19:26:32","guid":{"rendered":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=8966"},"modified":"2025-12-01T11:13:47","modified_gmt":"2025-12-01T09:13:47","slug":"vasile-bancila-despre-declinul-sarbatorii-si-deriva-omului-modern-daniel-cojanu","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/volumul-21-2025\/vasile-bancila-despre-declinul-sarbatorii-si-deriva-omului-modern-daniel-cojanu\/","title":{"rendered":"Vasile B\u0103ncil\u0103 despre declinul s\u0103rb\u0103torii \u0219i deriva omului modern | Daniel Cojanu"},"content":{"rendered":"\n

DOI: 10.59277\/SIFR.202521.06<\/p>\n\n\n\n

Vasile B\u0103ncil\u0103 despre declinul s\u0103rb\u0103torii \u0219i deriva omului modern<\/h2><\/div>\n\n\n\n

Daniel Cojanu<\/h5>\n\n\n\n

Universitatea Valahia din T\u00e2rgovi\u0219te<\/p>\n\n\n\n

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Descarc\u0103<\/div><\/a><\/div><\/div>\n<\/div><\/div>\n\n\n\n
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Vasile B\u0103ncil\u0103 on the decline of celebration and the drift of modern man<\/strong><\/h5>\n\n\n\n

Abstract<\/strong>:<\/strong> <\/strong>In several of his essays, Vasile B\u0103ncil\u0103 proposes a metaphysics of cele\u00adbration. This approach allows him to capture certain aspects that anthropologists and sociol\u00adogists do not observe. In a poetic way, he manages to express some valuable intuitions about the relationship of celebration with the human need for the transcend\u00adent. And to extract the defining function of celebration: that of integrating man into the surrounding reality. Starting from the observation that these meanings have been lost over time, B\u0103ncil\u0103 carries out an analysis of the main forms of epistemic, political, and metaphysical drift in modern man.<\/p>\n\n\n\n

Keywords<\/strong>: celebration; transcendence; cosmic character; relationship with time; in\u00addi\u00advidualism; reductionism; alienation.<\/strong><\/p>\n\n\n\n

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\u00cen c\u00e2teva eseuri remarcabile, filosoful br\u0103ilean Vasile B\u0103ncil\u0103, \u00eempletind ar\u00adgu\u00admentul subtil cu sugestiile sc\u0103p\u0103r\u0103toare ale aforismului, reu\u0219e\u0219te s\u0103 constru\u00adiasc\u0103 o reve\u00adla\u00adtorie metafizic\u0103 a s\u0103rb\u0103torii, care poate sta cu demnitate al\u0103turi de originala meta\u00adfi\u00adzic\u0103 a b\u0103l\u021bii ori de fenomenologia c\u00e2mpiei nesf\u00e2r\u0219ite evocate \u00een Spa\u021biul B\u0103r\u0103ganului<\/em>.[1]<\/sup><\/a><\/p>\n\n\n\n

\u00cen primul text, Duhul s\u0103rb\u0103torii<\/em>[2]<\/sup><\/a>, filosoful articuleaz\u0103 treptat teza corela\u021biei intrinseci dintre s\u0103rb\u0103toare ca fapt antropologic \u0219i nevoia de transcendent specific uman\u0103. Mai \u00eent\u00e2i, observ\u0103 comparativ situa\u021bii de adaptare a organismelor vii la medii din ce \u00een ce mai complexe de via\u021b\u0103, c\u0103 \u201eunui spor de diferen\u021biere l\u0103untric\u0103 \u00eei cores\u00adpunde, cel mai adesea, o acomodare la un spa\u021biu mai \u00eendep\u0103rtat sau mai dife\u00adren\u021biat\u201d.[3]<\/sup><\/a> Inten\u021bia unei asemenea preciz\u0103ri este \u00eens\u0103 eviden\u021bierea diferen\u021bei an\u00adtro\u00adpologice<\/em>: \u201eOmul, \u00een schimb, \u0219i \u00een special omul alb e singura fiin\u021b\u0103 care, din proprie ini\u021biativ\u0103 \u0219i prin puteri proprii, poate tr\u0103i pe tot globul, lu\u00e2nd atitudine activ\u0103 \u0219i acomod\u00e2ndu-se fa\u021b\u0103 de diversit\u0103\u021bile \u00eent\u00e2lnite\u201d.[4]<\/sup><\/a> La om apare \u0219i elementul volitiv; nu e vorba doar de o complexitate mai mare care antreneaz\u0103 inevitabil adaptarea la un mediu mai divers, ci capacitatea de adaptare reglat\u0103 de voin\u021ba autonom\u0103; iar acesta este semnul inconfundabil al umanit\u0103\u021bii.<\/p>\n\n\n\n

Unii exponen\u021bi ai antropologiei filosofice, Arnold Gehlen bun\u0103oar\u0103, corobo\u00adreaz\u0103 aceast\u0103 dimensiune volitiv\u0103 a emancip\u0103rii omului fa\u021b\u0103 de mediul natural \u0219i implicit de tirania instinctelor cu o anume deficien\u021b\u0103 biologic\u0103. Doar omul ca fiin\u021b\u0103 deficient\u0103 (M\u00e4ngelwesen<\/em>) are privilegiul desprinderii de ambientul natural \u0219i al deschiderii c\u0103tre lume (Weltoffenheit<\/em>). Dac\u0103 la \u00eenceput aceast\u0103 deschidere se exprim\u0103 doar printr-o insa\u00ad\u021biabil\u0103 curiozitate fa\u021b\u0103 de teritorii neexplo\u00adrate, treptat ea se preschimb\u0103 \u00een capacitatea de a supune tehnic lumea natural\u0103.[5]<\/sup><\/a><\/p>\n\n\n\n

\u00cens\u0103, chiar \u00eenainte de a epuiza spa\u021biul fizic, de a cutreiera p\u0103m\u00e2ntul \u00een \u00eentregime, omul a sim\u021bit nevoia unei expansiuni calitative, ie\u0219ind din registrul teritoriilor accesi\u00adbile prin sim\u021buri sau m\u0103car conceptibile. A descoperit transcen\u00addentul<\/em> ca problem\u0103, dar \u0219i ca aspira\u021bie ontologic legitim\u0103. Complexitatea \u0219i voin\u021ba sa apt\u0103 s\u0103 \u00eel acomodeze cu cele mai diverse medii l-au \u00eempins s\u0103 dezv\u0103luie dimen\u00adsiunea transcendent\u0103 a lucrurilor, a lumii, a oric\u0103rei experien\u021be posibile. \u00cen\u021beleas\u0103 astfel, diferen\u021ba antropologic\u0103<\/em> nu mai e doar un accident, un fapt, comparabil cu alte fapte, ci este semnul unui destin, al voca\u00ad\u021biei esen\u021biale a genului uman. \u0218i astfel, \u201es-a acomodat … cu realitatea general\u0103, \u00een ce ea are integral \u0219i ca realitate ultim\u0103\u201d.[6]<\/sup><\/a> Diferen\u021ba specific\u0103, \u00een cazul omului, se traduce ca diferen\u021b\u0103 ontologic\u0103<\/em>: \u201eel a f\u0103cut un salt suprem: saltul<\/em> \u00een transcendent\u201d.[7]<\/sup><\/a> Nu conteaz\u0103 dac\u0103 transcendentul este inerent lumii sensibile, dac\u0103 o \u00eenv\u0103luie protector sau dac\u0103 se delimiteaz\u0103 de ea ca un registru distinct, \u201eRaportarea la transcendent, la un plan de via\u021b\u0103 profund, tainic \u0219i care dep\u0103\u0219e\u0219te tot ceea ce poate oferi universul sim\u021burilor, e fap\u00adtul uman prin excelen\u021b\u0103, care-l deosebe\u0219te pe om de restul vie\u021buitoarelor\u201d.[8]<\/sup><\/a> Aici vede B\u0103ncil\u0103 e\u0219ecul tuturor antropologiilor filosofice care s-au str\u0103duit s\u0103 identifice ca semn distinctiv al lui homo sapiens<\/em> fie vorbirea, fie ra\u021bionalitatea, munca, capacitatea de a pl\u00e2nge sau de a r\u00e2de ori sociabilitatea.<\/p>\n\n\n\n

Nevoia organic\u0103 de raportare la transcendent e pus\u0103 de filosoful br\u0103ilean \u00een core\u00adla\u021bie cu capacitatea omului de a crea cultur\u0103. A\u0219a se face c\u0103, de\u0219i \u00eemp\u0103rt\u0103\u0219im cu unele necuv\u00e2nt\u0103toare posibilitatea de a face civiliza\u021bie \u0219i de a proba abilit\u0103\u021bi tehnice (cum este cazul castorilor sau al cimpanzeilor), doar omul e apt s\u0103 resemnifice cultural datele existen\u021bei sale naturale, s\u0103 plaseze fenomenele naturale \u0219i artefactele pe care le produce \u00een lumina unor semnifica\u021bii mai \u00eenalte sau mai profunde, ce \u021bin de sfera normelor, a valorilor \u0219i a idealurilor \u2013 vectori ce desfid experien\u021ba ime\u00addiat\u0103, scrut\u00e2nd orizontul transcen\u00adden\u021bei. \u201eValoarea unei culturi depinde de felul \u00een care capteaz\u0103, organizeaz\u0103 \u0219i valorific\u0103 viziunea realit\u0103\u021bilor ad\u00e2nci, ultrasensibile. F\u0103r\u0103 aceasta nu avem cultur\u0103, ci cel mult virtuozit\u0103\u021bi, cuno\u0219tin\u021be, tehnic\u0103, civi\u00adliza\u021bie.\u201d[9]<\/sup><\/a><\/p>\n\n\n\n

Prezen\u021ba semnifica\u021biilor transcendente \u00een lumea observabil\u0103 \u0219i \u00een activit\u0103\u021bile \u0219i practicile umane, rezonan\u021ba simbolic\u0103 a lucrurilor, susceptibil\u0103 s\u0103 inspire opere de crea\u021bie \u0219tiin\u021bific\u0103 sau artistic\u0103, confer\u0103 omului privilegiul accesului exclusiv la cultur\u0103. Aceasta se poate exprima \u0219i \u00een formele rudimentare de civiliza\u021bie tehno\u00adlogic\u0103, \u00een comunit\u0103\u021bile culturilor etnografice, a\u0219a-zis primitive, care se remarc\u0103 printr-o infinit mai substan\u021bial\u0103 leg\u0103tur\u0103 cu lumea natural\u0103 \u0219i cu m\u0103rturiile sim\u021bu\u00adri\u00adlor. Dac\u0103 pentru om, \u00een general, transcendentul e o precondi\u021bie de integrare a aces\u00adtuia \u00een realitatea ca \u00eentreg, la omul primitiv garan\u021bia integr\u0103rii o reprezint\u0103 inten\u00adsitatea \u0219i claritatea contactului senzorial cu fenomenele naturale; cu c\u00e2t sim\u021bu\u00adrile sale sunt mai ascu\u021bite \u0219i senza\u021biile mai vii, cu at\u00e2t ele indic\u0103 o mai temeinic\u0103 inser\u00ad\u021bie a omului \u00een ordinea cosmic\u0103 \u0219i o mai evident\u0103 prezen\u021b\u0103 a transcendentului:<\/p>\n\n\n\n

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Dar, mai important e c\u0103, prin toate acestea, primitivul se \u00eencadreaz\u0103 \u00een cosmosul lui, \u00een fenomenele naturii lui, \u00eentre idolii \u0219i zeii lui, \u0219i, indirect, prin ei tr\u0103ie\u0219te esen\u021ba realit\u0103\u021bii \u0219i realitatea ca atare, ad\u00e2nc\u0103, nefalsificat\u0103. Adesea, primitivul concepe ideea altei lumi, adic\u0103 ideea propriu-zis\u0103 a transcendentului.[10]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

Acuitatea perceperii fenomenelor \u00een nemijlocirea lor ca dat este dublat\u0103 para\u00addoxal de o intensificare a rezonan\u021bei simbolice: \u201esenza\u021bia e pentru primitiv ca un ghioc, ce-i aduce, de fiecare dat\u0103, din lume \u0219i referitor la lume, c\u00e2te o melodie de revela\u021bii \u0219i incanta\u021bii\u201d.[11]<\/sup><\/a><\/p>\n\n\n\n

Din demonstra\u021bia pe care o desf\u0103\u0219oar\u0103 fastuos Vasile B\u0103ncil\u0103 re\u021binem faptul \u00eenca\u00addr\u0103rii omului \u00een realitatea general\u0103 ca efect al prezen\u021bei transcendentului \u00een via\u021ba sa. Ea are \u00eenf\u0103\u021bi\u0219area frust\u0103 a nemijlocirii formelor naturale<\/em>, \u00een s\u00e2nul comunit\u0103\u021bilor etnogra\u00adfice, dar cap\u0103t\u0103 de \u00eendat\u0103 prestigiul formelor culturale<\/em>, des\u0103v\u00e2r\u0219indu-se \u00een operele de crea\u021bie \u0219i art\u0103 ale societ\u0103\u021bilor istorice mature. Dar nu operele individuale \u00een sine sunt expresia transcendentului, ci liantul comunitar care le \u00eenv\u0103luie \u0219i le face posibile: \u201eCul\u00adtura e o fiin\u021b\u0103 aerian\u0103 \u0219i v\u00e2njoas\u0103, iar operele individuale sunt numai ni\u0219te ochi de lu\u00admin\u0103 ai ei. Cultura \u0219i manifest\u0103rile ei ad\u00e2nci sunt reprezentate de atmosfera organic\u0103 \u00een care r\u0103sar operele individuale\u201d.[12]<\/sup><\/a><\/p>\n\n\n\n

Pe firul demonstra\u021biei, preciz\u00e2nd dimensiunea comunitar\u0103 a culturii \u0219i pre\u00adfigur\u00e2nd caracteristicile ireductibile ale s\u0103rb\u0103torii, filosoful invoc\u0103 liantul organic al moravurilor<\/em>. Ele sunt \u201ecorpul viu al culturii\u201d, \u201eun ansamblu coerent de atitudini fa\u021b\u0103 de lume \u0219i via\u021b\u0103\u201d, \u201e\u00eens\u0103\u0219i via\u021ba spiritului\u201d, dar \u0219i \u201eo prelungire a substan\u021bei \u0219i armoniei vitale din realitatea cosmic\u0103\u201d.[13]<\/sup><\/a> \u00cen absen\u021ba cunoa\u0219terii moravurilor, operele individuale de literatur\u0103, art\u0103 sau filosofie r\u0103m\u00e2n ininteligibile. Orice demers hermeneutic eficace va \u021binti restaurarea acestora, va c\u0103uta \u00een chipul personal, fragmentar \u0219i perspectival al crea\u021biilor individuale atmosfera comunitar\u0103 care le cuprinde. Asemeni formelor orga\u00adnice, moravurile nu se aplic\u0103 din exterior, mecanic \u0219i artificial, limitativ, dinamicii cre\u00ada\u00adtoare a operelor, ci le modeleaz\u0103 din interior, sunt transcenden\u021ba lor prezent\u0103, aju\u00adt\u00e2n\u00addu-le s\u0103 se des\u0103v\u00e2r\u0219easc\u0103 \u0219i conferindu-le o semnifica\u021bie mai ad\u00e2nc\u0103 dec\u00e2t inten\u021bia auto\u00adrilor lor.<\/p>\n\n\n\n

Vasile B\u0103ncil\u0103 contrapune tactic anemia moravurilor din epoca noastr\u0103 afirm\u0103rii lor viguroase \u0219i fondatoare \u00een societatea patriarhal\u0103<\/em>, termen prin care filosoful desem\u00adneaz\u0103 ideal-tip<\/em>-ul societ\u0103\u021bilor tradi\u021bionale, cele \u00een s\u00e2nul c\u0103rora transcendentul, sacrul \u0219i faptele exemplare ale \u00eenainta\u0219ilor aveau o preeminen\u021b\u0103 axiologic\u0103 \u0219i un rol modelator decisiv. Culturile premoderne, structurate de aceast\u0103 n\u0103zuin\u021b\u0103 formativ\u0103<\/em> intern\u0103, sunt cele care dezv\u0103luie odat\u0103 cu importan\u021ba moravurilor, datinilor \u0219i a\u0219ez\u0103mintelor un ele\u00adment inedit, efectul lor culminant: duhul s\u0103rb\u0103torii: \u201efaza patriarhal\u0103 are s\u0103 ne \u00eenve\u021be multe taine. Una dintre aceste taine este s\u0103rb\u0103toarea.\/\/Dac\u0103 moravurile sunt esen\u021ba struc\u00adtural\u0103 a culturii, s\u0103rb\u0103\u00adtoarea este esen\u021ba \u0219i, \u00een orice caz, apogeul moravurilor\u201d.[14]<\/sup><\/a><\/p>\n\n\n\n

O prim\u0103 not\u0103 a s\u0103rb\u0103torescului experimentat de omul societ\u0103\u021bilor arhaice \u0219i tradi\u00ad\u021bionale este caracterul cosmic<\/em> care angajeaz\u0103 inevitabil palierul transcendent al reali\u00adt\u0103\u021bii. S\u0103rb\u0103torile erau \u00eenchinate zeilor, eroilor, dar \u0219i elementelor sau ciclurilor naturale. Except\u00e2nd unele episoade excesive, orgiastice ale serb\u0103rilor p\u0103g\u00e2ne, \u201eomul asiatic \u0219i omul antic tr\u0103ia, \u00een s\u0103rb\u0103toare, o ad\u00e2nc\u0103 bucurie \u0219i o armonie \u00eenalt\u0103\u201d.[15]<\/sup><\/a> Aceast\u0103 armo\u00adnie, ca reverbera\u021bie mundan\u0103 a ordinii cosmice pe care o evoca s\u0103rb\u0103toarea, e resim\u021bit\u0103 ca bucurie cald\u0103 abia \u00een societatea patriarhal\u0103 cre\u0219tin\u0103. Comentariile care urmeaz\u0103 m\u0103r\u00adturisesc \u0219i preferin\u021ba \u00eendrept\u0103\u021bit\u0103 a autorului pentru s\u0103rb\u0103torile \u0219i valorile cre\u0219tine. \u00cen acest cadru, ofer\u0103 pentru prima dat\u0103 o defini\u021bie general\u0103, cuprinz\u0103toare a s\u0103rb\u0103torii:<\/p>\n\n\n\n

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C\u0103ci s\u0103rb\u0103toarea e sentimentul comuniunii depline cu societatea \u0219i cu cosmosul sau cu reali\u00adtatea general\u0103, fiind pe deasupra \u0219i sentimentul absolutei coincid\u0103ri a ta cu tine \u00eensu\u021bi, f\u0103r\u0103 con\u00adtradic\u021bii \u0219i artificialit\u0103\u021bi, f\u0103r\u0103 limite \u0219i mizerii. S\u0103rb\u0103toarea e sentimentul luminos al \u00eemp\u0103r\u00adt\u0103\u0219irii tuturora din acela\u0219i sens, care ajunge s\u0103 umple toat\u0103 realitatea, conceput\u0103 ca o nesf\u00e2r\u0219i\u00adt\u0103 ordine providen\u021bial\u0103. S\u0103rb\u0103toarea este existen\u021ba unificat\u0103 \u0219i transfigurat\u0103.[16]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

S\u0103rb\u0103toarea \u00een accep\u021bie tradi\u021bional cre\u0219tin\u0103 e zugr\u0103vit\u0103 extatic ca o cobor\u00e2re a transcendentului sau ca o \u00een\u0103l\u021bare a lumii istorice c\u0103tre \u00cemp\u0103r\u0103\u021bia cerurilor, ca o ate\u00adnuare a for\u021bei gravita\u021bionale \u0219i a principiului individua\u021biei, a distinc\u021biilor care antreneaz\u0103 separ\u0103ri \u0219i adversit\u0103\u021bi. Spiritualizarea tuturor lucrurilor care \u00ee\u0219i dezv\u0103luie astfel interio\u00adri\u00adtatea, asemeni f\u0103pturilor \u00eensufle\u021bite, se exprim\u0103 prin disponibilitatea de comuniune \u0219i pre\u00adfigureaz\u0103 astfel resaturarea eshatologic\u0103 a Crea\u021biei. \u201e\u00cen s\u0103rb\u0103toare, orice obiect, orice fragment de realitate are semnifica\u021bie, nu mai e nimic opac, nici o solu\u021bie de con\u00adti\u00adnuitate.\u201d.[17]<\/sup><\/a> \u2026 \u201eAtunci \u00eenceteaz\u0103 concuren\u021bele, limitele, problema\u00adti\u00adz\u0103rile\u201d[18]<\/sup><\/a> … \u201eS\u0103rb\u0103\u00adtoa\u00adrea e o deschidere c\u0103tre transcendent care aduce vie\u021bii harul unei bl\u00e2nde \u0219i presti\u00adgioase sublim\u0103ri. Ea este anticipare p\u0103m\u00e2ntean\u0103 a Raiului.\u201d[19]<\/sup><\/a><\/p>\n\n\n\n

Pornind de la etalonul acesta maximal al s\u0103rb\u0103torii \u00een tradi\u021bia cre\u0219tin\u0103, Vasile B\u0103ncil\u0103 repertoriaz\u0103 c\u00e2teva exemple de s\u0103rb\u0103tori din alte arealuri spirituale sau din cul\u00adtu\u00adrile moderne, pretins seculare. Este cazul Revolu\u021biei franceze, care, \u00een zelul ei nimi\u00adci\u00adtor la adresa or\u00e2nduirii medievale, a desfiin\u021bat toate s\u0103rb\u0103torile religioase, dar s-a pome\u00adnit instituind \u0219i invent\u00e2nd altele noi \u00een loc. Nu altfel au procedat budi\u0219tii, care s-au str\u0103\u00adduit \u00een van s\u0103 demoleze s\u0103rb\u0103torile politeismului hindus, dar au ajuns s\u0103 n\u0103sco\u00adceasc\u0103 altele, precum \u0219i un panteon nou de nenum\u0103ra\u021bi buddha \u0219i bodhisattva.<\/p>\n\n\n\n

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***<\/strong><\/h5>\n\n\n\n

O alt\u0103 caracteristic\u0103 remarcabil\u0103 a s\u0103rb\u0103torii \u0219i a duhului pe care \u00eel antreneaz\u0103 este rela\u021bia cu factorul etnic<\/em>. Dac\u0103 transcendentul, invocat ritual \u0219i prezent simbolic \u00een natur\u0103 sau \u00een operele creatoare, este explica\u021bia pentru caracterul central al s\u0103rb\u0103torii \u00een cultur\u0103, tot elementul transcendent face ca s\u0103rb\u0103torile s\u0103 coaguleze comunit\u0103\u021bile etnice. Re\u00adg\u0103sim subiacent \u0219i comuniunea indisolubil\u0103 dintre etnic \u0219i cultural, mai precis di\u00admen\u00adsiunea identitar\u0103 a culturii. Poporul rom\u00e2n, bun\u0103oar\u0103, e prezentat de filosof ca av\u00e2nd \u201eo mare aptitudine de a crea moravuri \u0219i o impresionant\u0103 voin\u021b\u0103 de s\u0103rb\u0103toare\u201d.[20]<\/sup><\/a> De aceea, e preg\u0103tit s\u0103 str\u0103mute \u00een registrul s\u0103rb\u0103torescului orice aspect al vie\u021bii natu\u00adrale, familiale sau sociale. A\u0219a se explic\u0103 suprapunerea festivit\u0103\u021bilor legate de anotim\u00adpuri, de ciclurile naturale sau de recolte cu zilele sfin\u021bilor sau alte s\u0103rb\u0103tori religioase. Exist\u0103 \u00een fibra etnic\u0103 a locuitorilor satelor rom\u00e2ne\u0219ti apeten\u021ba c\u0103tre cere\u00admo\u00adnial \u0219i consa\u00adcra\u00adrea \u00eentr-un fel sau altul a actelor banale cotidiene: \u201eC\u00e2nd \u021b\u0103ranii \u00eencep aratul, pleca\u00adrea plugului se face cu un adev\u0103rat alai de ceremonii, la cari ia parte \u00eentreaga familie \u0219i chiar tot satul\u201d.[21]<\/sup><\/a><\/p>\n\n\n\n

Buna Vestire este deopotriv\u0103 o s\u0103rb\u0103toare religioas\u0103 \u0219i o s\u0103rb\u0103toare a naturii care rena\u0219te, o reactivare a ritmurilor vegetale \u0219i a fluxurilor vitale pentru toat\u0103 f\u0103ptura. Obi\u00adceiul sc\u0103ldatului \u0219i o serie de rituri profane de purificare sunt asociate zilei de Pa\u0219ti.<\/p>\n\n\n\n

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Aceast\u0103 purificare \u0219i transformare nu se opre\u0219te numai la om; s\u0103rb\u0103toarea schimb\u0103 lucrurile \u00eense\u0219i, gr\u0103dina, holda, p\u0103durea, schimb\u0103 totul, om \u0219i natur\u0103, le tonific\u0103 \u0219i le \u00eenfrumuse\u021beaz\u0103. Sunt cazuri c\u00e2nd la marile s\u0103rb\u0103tori oamenii cred \u00eentr-o participare a tot ce exist\u0103 la principiul acestei existen\u021be, la divinitate.[22]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

Postul Mare era marcat nu doar de restric\u021bii alimentare, ascez\u0103 \u0219i reculegere spi\u00adri\u00adtual\u0103, ci \u0219i de munc\u0103 suplimentar\u0103 sus\u021binut\u0103. Femeile obi\u0219nuiau s\u0103 \u021beas\u0103 p\u00e2nz\u0103 alb\u0103 pen\u00adtru a se nevoi \u0219i a binemerita \u00cemp\u0103r\u0103\u021bia cerurilor \u00een via\u021ba de apoi, dar \u0219i pentru a asigura mem\u00adbrilor familiei straie albe cu care s\u0103 \u00eent\u00e2mpine \u00cenvierea lui Iisus \u00een ziua de Pa\u0219ti.<\/p>\n\n\n\n

Ideea comunic\u0103rii cu lumea cealalt\u0103 era \u00eentre\u021binut\u0103 \u0219i de cultul mor\u021bilor<\/em>, reminis\u00adcen\u021b\u0103 dintr-o epoc\u0103 precre\u0219tin\u0103, dar care a fost integrat tradi\u021biei biserice\u0219ti \u0219i a extins co\u00admu\u00adnitatea s\u0103teasc\u0103 nu doar la membrii unei genera\u021bii, ci \u0219i inter-genera\u021bional, \u00eent\u0103rind me\u00admo\u00adria colectiv\u0103 \u0219i sentimentul apartenen\u021bei la aceea\u0219i cultur\u0103 \u0219i comunitate etnic\u0103.<\/p>\n\n\n\n

\u00cens\u0103 tr\u0103s\u0103tura definitorie a s\u0103rb\u0103torii, duhul ei, cum se exprim\u0103 B\u0103ncil\u0103, este rela\u021bia cu timpul<\/em>. S\u0103rb\u0103torile celebrate de poporul rom\u00e2n din epoci imemoriale \u00een vatra satului sunt un exemplu elocvent de antidot fa\u021b\u0103 de efectele devastatoare ale timpului. Filo\u00adsoful combate prejudecata superficial\u0103 c\u0103 rom\u00e2nul a \u00eenmul\u021bit num\u0103rul s\u0103rb\u0103torilor pen\u00adtru a evita munca. C\u0103ci dac\u0103 \u00eencetezi s\u0103 vezi \u00een s\u0103rb\u0103toare doar un repaus recreativ, ai posibilitatea s\u0103 \u00eentrez\u0103re\u0219ti func\u021bia ei spiritual\u0103. Intercal\u00e2nd s\u0103rb\u0103tori \u00een fluxul tem\u00adpo\u00adral, pentru a-i neutraliza efectele de nimicire, rom\u00e2nul a \u00eenv\u0103\u021bat s\u0103-l converteasc\u0103 \u00een punte c\u0103tre absolut.<\/p>\n\n\n\n

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S\u0103rb\u0103torile se insereaz\u0103 \u00een timpul t\u0103cut \u0219i care curge ireversibil, \u00een momente precise, apar \u00een anu\u00admite zile, considerate ca speciale din diverse motive \u0219i, astfel, ele decupeaz\u0103 un con\u00adti\u00adnuum, prin sec\u021bionare ap\u0103r\u00e2nd ca cezuri \u0219i \u00een acela\u0219i timp ca treceri \u00eentre por\u021biunile separate de ele. \u00cen acest sens sunt mai ales purt\u0103toarele numinosului care trebuie invocat \u00een momente de criz\u0103 ale desf\u0103\u0219ur\u0103rii naturale \u0219i sociale. Sunt deci pun\u021bi<\/em> presupun\u00e2nd \u00een mare parte consti\u00adtu\u00adirea lor din materiale specifice timpului sacru.[23]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

\u021a\u0103ranul rom\u00e2n a dep\u0103\u0219it atitudinea elegiac\u0103 pe care o avea Ecleziastul contem\u00adpl\u00e2nd trecerea inexorabil\u0103 a timpului care arunc\u0103 \u00een nefiin\u021b\u0103 lucrurile, s-a str\u0103duit s\u0103 \u201eco\u00adrec\u00adteze\u201d aceast\u0103 aparent\u0103 fatalitate, \u201efiindc\u0103 a f\u0103cut din via\u021b\u0103 o punte de s\u0103rb\u0103tori\u201d. \u201eTimpul e ceva ce trece, dar care are din loc \u00een loc explozii festive.\u201d[24]<\/sup><\/a> Astfel c\u0103, \u00een loc s\u0103 \u00eel priveasc\u0103 ca pe un adversar malefic sau ca pe un obstacol, cum procedeaz\u0103 or\u0103\u00ad\u0219ea\u00adnul, care caut\u0103 s\u0103 \u201eomoare timpul\u201d, \u021b\u0103ranul se pricepe s\u0103 \u00eel integreze organic \u00een via\u021ba sa \u0219i s\u0103 \u00eel converteasc\u0103 \u00een prilej de acces la eternitatea paradisiac\u0103. A\u0219a cum remarc\u0103 B\u0103n\u00adci\u00adl\u0103, el are \u00een mod instinctiv apetitul pentru sanctificarea timpului prin s\u0103rb\u0103toare, prin adu\u00adcerea periodic\u0103 \u00een prezen\u021b\u0103 a transcendentului, este \u00een mod natural un homo religiosus<\/em>.<\/p>\n\n\n\n

Un fenomenolog al religiilor ca Mircea Eliade \u0219tie c\u0103:<\/p>\n\n\n\n

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Timpul nu este nici omogen \u0219i nici continuu pentru omul religios. Exist\u0103 intervale de Timp sacru, ca de pild\u0103 timpul s\u0103rb\u0103torilor (\u00een cea mai mare parte periodice) \u0219i, pe de alt\u0103 parte, Timpul profan, durata temporal\u0103 obi\u0219nuit\u0103, \u00een care se \u00eenscriu actele lipsite de semnifica\u021bie religioas\u0103.[25]<\/sup><\/a> \u2026 Participarea religioas\u0103 la o s\u0103rb\u0103toare implic\u0103 ie\u0219irea din durata temporal\u0103 \u201eobi\u0219nuit\u0103\u201c \u0219i reintegrarea \u00een Timpul mitic actualizat de acea s\u0103rb\u0103toare. Timpul sacru este deci mereu recuperabil \u0219i repetabil la nesf\u00e2r\u0219it.[26]<\/sup><\/a> \u2026 Fiecare s\u0103rb\u0103toare periodic\u0103 \u00eenseamn\u0103 reg\u0103sirea aceluia\u0219i Timp sacru care s\u2013a manifestat la s\u0103rb\u0103toarea din anul precedent sau cu un secol \u00een urm\u0103[27]<\/sup><\/a>, c\u0103 s\u0103rb\u0103toarea nu este \u201ecomemorarea\u201c unui eveniment mitic (\u0219i deci religios), ci reactualizarea acestuia.[28]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

Problematica rela\u021biei s\u0103rb\u0103torii cu timpul este explorat\u0103 \u00eentr-un alt text de referin\u021b\u0103: Filosofia s\u0103rb\u0103torii<\/em>.[29]<\/sup><\/a> Ceea ce combate omul prin comportamentul festiv este r\u0103ul polimorf al lumii, fa\u021ba resping\u0103toare, h\u00e2d\u0103 a timpului: \u201e\u00cen timp apar tot felul de cru\u00adzimi, meschin\u0103rii, accidente, boli, z\u0103d\u0103rnicii, nereu\u0219ite, cari sunt tot at\u00e2tea dizar\u00admonii \u0219i impurit\u0103\u021bi, ce merg uneori p\u00e2n\u0103 la cea mai violent\u0103 deconcentrare, p\u00e2n\u0103 la demonic \u0219i la scabros.\u201d[30]<\/sup><\/a> Trecerea timpului e cel pu\u021bin prilej de triste\u021be sau melancolie. Remediile cele mai la \u00eendem\u00e2n\u0103, uitarea sau distrac\u021bia, n-au reu\u0219it s\u0103 dezamorseze efi\u00adcient angoasa \u0219i impactul emo\u021bional-existen\u021bial dureros al scurgerii definitive a cli\u00adpelor. C\u0103ci nici animalul, nici fiin\u021bele divine nu se raporteaz\u0103 \u00een mod decisiv la timp. Anima\u00adlele sunt instalate neproblematic \u00een condi\u021bia natural\u0103 a temporalit\u0103\u021bii ciclice, recursive, unde comportamentul este adaptat prin instincte \u0219i reflexe la mediul \u00eenconjur\u0103tor; au o memorie relativ\u0103, de scurt\u0103 durat\u0103, dependent\u0103 de vivacitatea reprezent\u0103rilor retro\u00adspec\u00adtive. Fiin\u021bele divine, Dumnezeu, \u00eengerii, indiferent de tradi\u021bie \u0219i cultur\u0103, \u00eemp\u0103rt\u0103\u0219esc condi\u021bia atemporal\u0103 a registrului supra-mundan, metafizic. Temporalitatea, ca succe\u00adsiune linear\u0103 ireversibil\u0103 a momentelor tr\u0103ite, este prin excelen\u021b\u0103 une affaire humaine<\/em> \u0219i este resim\u021bit\u0103 cel mai acut de omul culturii moderne. \u00cempotriva acestor efecte, moder\u00adnul recurge la succedanee precum anivers\u0103rile, revederile, petrecerile \u00een familie ori come\u00admor\u0103rile, care, lipsite de componenta transcendent\u0103, nu mai \u00eendeplinesc rostul s\u0103rb\u0103torilor tradi\u021bionale.<\/p>\n\n\n\n

<\/div>\n\n\n\n
***<\/strong><\/h5>\n\n\n\n

Un alt text, Declinul s\u0103rb\u0103torii<\/em>[31]<\/sup><\/a>, angajeaz\u0103 o analiz\u0103 a condi\u021biei omului modern, ata\u0219at mai ales valorilor citadine \u0219i progresului de civiliza\u021bie, dar care, tocmai de aceea, a pier\u00addut semnifica\u021bia genuin\u0103 a s\u0103rb\u0103torii ca triumf al vie\u021bii \u0219i al fiin\u021bei luminoase asupra anean\u00adtiz\u0103rii lucrurilor prin trecerea timpului. A \u201euitat\u201d menirea ei fundamental\u0103, faptul c\u0103 e<\/p>\n\n\n\n

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o comuniune cu transcendentul; e o comuniune cu natura cosmic\u0103; e o comuniune cu socie\u00adta\u00adtea; e chiar o comuniune cu lumea animal\u0103 \u0219i vegetal\u0103 \u0219i e, \u00een sf\u00e2r\u0219it, o comuniune cu tine \u00een\u00adsu\u021bi, prin contenirea sau topirea contradic\u021biilor, a decep\u021biilor, a revendic\u0103rilor.[32]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

\u0218i a pierdut implica\u021biile \u00een\u021belegerii acestei meniri: anonimatul personal<\/em>, o parado\u00adxal\u0103 poten\u021bare a persoanei umane prin participarea la taina existen\u021bei \u00een general; o stare de relativ\u0103 ascez\u0103<\/em> care se recunoa\u0219te prin cump\u0103tare, echilibru care spiritualizeaz\u0103 tru\u00adpul; o monumentalitate<\/em> discret\u0103, recognoscibil\u0103 \u00een tradi\u021bia satului rom\u00e2nesc prin \u201eacea b\u0103rb\u0103teasc\u0103 \u0219i suav\u0103 cuviin\u021b\u0103 \u021b\u0103r\u0103neasc\u0103\u201d; optimismul festiv al celui con\u0219tient de re\u00adsor\u00adtu\u00adrile spiritual-vitale ale realit\u0103\u021bii \u0219i de prezen\u021ba sensului providen\u021bial \u00een lucruri.[33]<\/sup><\/a><\/p>\n\n\n\n

\u00cen petrecerile \u0219i festivit\u0103\u021bile surogat pe care le improvizeaz\u0103 compensator, omul modern rateaz\u0103 recuperarea raport\u0103rii la transcendent \u0219i rostul fundamental al s\u0103rb\u0103\u00adto\u00adrii, acela de a-l insera pe om \u00een realitatea cosmic\u0103 \u0219i social\u0103. Odat\u0103 cu aceasta, i se atro\u00adfiaz\u0103 \u0219i perceperea realit\u0103\u021bii ca dat, sim\u021bul obiectivit\u0103\u021bii \u0219i consis\u00adten\u021bei lucrurilor inde\u00adpen\u00addent de orice proiec\u021bie subiectiv\u0103. Dezvr\u0103jirea lumii, de\u00adsen\u00adsibilizarea sufletului mo\u00addern fa\u021b\u0103 de chemarea transcendentului, decredibili\u00adzarea oric\u0103rei revela\u021bii ca surs\u0103 de certitudine au determinat corelativ preferin\u021ba pentru filosofiile subiectivit\u0103\u021bii \u0219i pentru o atitudine intelectual\u0103 perspectivist\u0103 \u0219i relativist\u0103. Iscat\u0103 \u00een zorii Rena\u0219terii occidentale sub imperativul emancip\u0103rii de sub tutela credin\u021belor religioase \u0219i a supersti\u021biilor, aceas\u00adt\u0103 atitudine s-a amplificat, r\u0103sp\u00e2ndit \u0219i consolidat \u00een veacurile ce au urmat, antren\u00e2nd muta\u021bii de percep\u021bie a realit\u0103\u021bii, a condi\u021biei umane \u0219i reconfigurarea strategiilor episte\u00admice. Nu doar su\u00adbiec\u00adtivismul perspectivist a fost pre\u021bul pl\u0103tit pentru aceast\u0103 euforie a emancip\u0103rii, ci \u0219i individualismul acerb \u00eenso\u021bit de t\u0103ierea leg\u0103turilor comunitare, de izolare, dez\u00adr\u0103\u00add\u0103cinare \u0219i de gregarismul care anun\u021ba instaurarea societ\u0103\u021bii de mas\u0103. Atrofia perce\u00adperii s\u0103rb\u0103torilor ca summum bonum<\/em> \u0219i ca ancore ale transcenden\u021bei divine \u00een cotidian a precedat angoasa \u00eensingur\u0103rii \u0219i a pierderii sensului vie\u021bii.<\/p>\n\n\n\n

Vasile B\u0103ncil\u0103 face \u0219i repertorierea urm\u0103rilor epistemice ale acestor muta\u021bii: 1) ca\u00adu\u00adzalismul modern, respingerea oric\u0103rei cauze metafizice, transcendente; nu pot fi corelate cauzal dec\u00e2t fenomenele, eventual c\u00e2t mai apropiate spa\u021bio-temporal; 2) explicarea supe\u00adriorului prin inferior De exemplu, c\u00e2nd mecanismele g\u00e2ndirii sunt explicate prin activi\u00adtatea neuro-fiziologic\u0103 din cortex, ceva spiritual prin ceva material; 3) descompunerea analitic\u0103 a \u00eentregurilor \u0219i incapacitatea de a \u00een\u021belege caracterul calitativ distinct al sinte\u00adzelor. Propriet\u0103\u021bile apei sunt ireductibile la pro\u00adpri\u00ade\u00adt\u0103\u021bile compu\u0219ilor s\u0103i chimici, oxigenul sau hidrogenul. 4) explicarea \u00een cerc vicios; 5) explicarea prin abuzul de ipoteze \u0219i teorii; 6) explicarea \u201ecu caracter logic impur sau hibrid\u201d. Este cazul pozitivistului care accept\u0103 totu\u0219i miracole; 7) explicarea prin interdic\u021bie. Psihologul care, explor\u00e2nd tr\u0103s\u0103turile, func\u00ad\u021biile \u0219i com\u00adpor\u00adta\u00admentul sufletului omenesc, interzice orice preocupare despre suflet ca \u00een\u00adtreg sau despre natura sufletului ca atare; 8) explicarea prin invocarea viitorului. C\u00e2nd ipo\u00adte\u00adzele explicative sau alte subterfugii enun\u021bate p\u00e2n\u0103 acum e\u0219ueaz\u0103, omul mo\u00addern pla\u00adseaz\u0103 solu\u021bia \u00een orizontul viitorului: \u00een stadiul actual al problemei nu putem s\u0103 ne pronun\u00ad\u021b\u0103m, \u0219tiin\u021ba viitorului o va rezolva.<\/p>\n\n\n\n

Un anume reduc\u021bionism este incriminat de filosof ca implic\u00e2nd denaturarea spiri\u00adtului s\u0103rb\u0103torii, r\u0103d\u0103cinile ei transcendente, rezonan\u021ba ei cosmic\u0103 \u0219i func\u021bia ei integra\u00adtoare. Un corectiv al spiritului \u0219tiin\u021bific modern ar putea fi cunoa\u0219terea calitativ\u0103, cu\u00adnoa\u0219\u00adterea obiectului \u00een el \u00eensu\u0219i, a \u201epropriului\u201d lui, un soi de cunoa\u0219tere fenomeno\u00adlo\u00adgic\u0103 cu deschidere metafizic\u0103. Pentru c\u0103 pasul urm\u0103tor este \u201eraportarea lui la un prin\u00adcipiu esen\u021bial \u0219i superior\u201d[34]<\/sup><\/a>, proiectarea transcendent\u0103 a esen\u021bei, a \u201epropriului\u201d obiectu\u00adlui ca arhetip, suscep\u00adtibil de a fi integrat \u00een principii metafizice tot mai \u00eenalte, aplicabile unor zone ale realit\u0103\u021bii din ce \u00een ce mai vaste. \u00cen absen\u021ba acestor corective, tendin\u021ba reduc\u021bionist\u0103 e tot mai viguroas\u0103 \u0219i de nest\u0103vilit. \u0218i ilustreaz\u0103 acest nominalism degene\u00adres\u00adcent prin tendin\u021be \u0219i devieri ale vocabularului \u0219tiin\u021bific: \u201efacult\u0103\u021bile\u201d psihice sau men\u00adtale ajung s\u0103 fie numite \u201efunc\u021biuni\u201d, ca s\u0103 nu pomenim c\u0103, \u00eenainte vreme, li se spu\u00adnea \u201eputeri\u201d suflete\u0219ti, tocmai pentru a exprima caracterul lor inefabil \u0219i ireductibil calitativ.<\/p>\n\n\n\n

Dimensiunea cosmic\u0103 a existen\u021bei a fost uitat\u0103 odat\u0103 cu rosturile integratoare ale s\u0103rb\u0103torilor \u021b\u0103r\u0103ne\u0219ti. Universul \u00eenconjur\u0103tor a fost asimilat unui mecanism, \u00een acord cu noua cosmologie copernican-newtonian\u0103, sau a devenit obiectul unei edulcorate apre\u00adcieri estetice, al a\u0219a-numitului \u201esentiment al naturii\u201d. Mecanicismul acesta poate fi obser\u00advat \u0219i \u00een succesiunea linear\u0103, unidirec\u021bional\u0103 \u0219i ireversibil\u0103 a timpului sau \u00een for\u00admele moderne, voluntare \u0219i contractuale de agregare social\u0103. La \u00eenceputul modernit\u0103\u021bii, c\u00e2\u0219tig\u0103 tot mai mult teren teoriile sociale contractualiste, voluntariste. La Thomas Hobbes, puterea statului este rezultat\u0103 din \u00eensumarea aritmetic\u0103 a dreptului individual de autoap\u0103rare cedat de to\u021bi cei care au consim\u021bit s\u0103 se asocieze \u0219i s\u0103 p\u0103r\u0103seasc\u0103 astfel starea natural\u0103. Nu altceva exprim\u0103 Rousseau un secol mai t\u00e2rziu \u00een Contractul social<\/em>. Voin\u021ba general\u0103 \u201ee o voin\u021b\u0103 cantitativ\u0103, democratic\u0103, bazat\u0103 pe realitatea axiomatic\u0103 a indivizilor, iar nu a comunit\u0103\u021bii de via\u021b\u0103\u201d.[35]<\/sup><\/a><\/p>\n\n\n\n

B\u0103ncil\u0103 contrapune acestei viziuni sumbre comunitarismul organicist al so\u00adcie\u00adt\u0103\u00ad\u021bilor patriarhale, \u00een absen\u021ba c\u0103rora:<\/p>\n\n\n\n

\n

Etnicul se dilueaz\u0103, familia se dizolv\u0103, moravurile se risipesc, iar \u00een schimb, cre\u0219te societatea ur\u00adba\u00adn\u0103, cu interferen\u021be interna\u021bionale \u0219i cu anonimat. Etnicul este intim legat de s\u0103rb\u0103toare, fa\u00admilia este \u00een mare parte creatoarea tr\u0103irii s\u0103rb\u0103tore\u0219ti, iar moravurile sunt substratul s\u0103r\u00adb\u0103\u00adto\u00adrii sau s\u0103rb\u0103toarea \u00eens\u0103\u0219i.[36]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

Coeziunea exprimat\u0103 de identitatea etnic\u0103 era asigurat\u0103 \u00een vechile comunit\u0103\u021bi de participarea tuturor membrilor la aceea\u0219i cultur\u0103, la valori \u0219i practici comune, transmise apoi peste genera\u021bii, indiferent de clasa social\u0103 c\u0103reia apar\u021bineau oamenii. \u00centr-o socie\u00adtate atomizat\u0103 \u0219i contractual\u0103, s\u0103rb\u0103toarea devine un non-sens. Desf\u0103cu\u021bi din rela\u021biile lor naturale, mo\u0219tenite cultural, cu ceilal\u021bi indivizii, nu pot celebra cu adev\u0103rat nimic, c\u0103ci \u201enu exist\u0103 s\u0103rb\u0103toare de unul singur\u201d[37]<\/sup><\/a><\/p>\n\n\n\n

Dezintegrarea \u0219i fragmentarea ce marcheaz\u0103 condi\u021bia modernit\u0103\u021bii \u00eel rup pe indi\u00advi\u00addul izolat \u0219i anomic nu numai de comunitatea semenilor, ci \u0219i de societatea anima\u00adlelor, implicit de misterul vie\u021bii. Animalele cu care alt\u0103dat\u0103 se \u00eenfr\u0103\u021bea totemic au deve\u00adnit unelte vii, ori prilej de divertisment facil \u0219i ata\u0219ament pueril \u00een rezerva\u021bii, gr\u0103dini zoologice sau ca animale de companie. Absen\u021ba unei comunic\u0103ri de ad\u00e2ncime cu natu\u00adra, cu semenii, cu lumea ca totalitate este semnul sigur al destr\u0103m\u0103rii orizontului transcen\u00addent al existen\u021bei, prezent alt\u0103dat\u0103 \u00een zilele festive. Omul modern, ne spune Vasile B\u0103ncil\u0103, a \u00eembr\u0103\u021bi\u0219at cu frenezie dou\u0103 solu\u021bii substitutive: epicureismul<\/em> \u0219i pasiu\u00adnea puterii<\/em>. Prima e\u0219ueaz\u0103 din pri\u00adci\u00adna principiului vicios pe care func\u021bioneaz\u0103: aspira\u021bia c\u0103tre pl\u0103cere \u0219i fuga de suferin\u021b\u0103. Cum via\u021ba e plin\u0103 de \u00eencerc\u0103ri \u0219i dureri, rezultatul va fi o desolidarizare a omului de via\u021b\u0103, de existen\u021ba \u00eens\u0103\u0219i. Dar s\u0103rb\u0103toarea e tocmai transgresarea durerilor \u0219i a cenu\u0219iului vie\u021bii prin convertirea faptului cotidian amorf \u00een episoade de fericire cereasc\u0103. \u201eCine nu admite ideea suferin\u021bei \u0219i nu o transfigureaz\u0103 nu intr\u0103 \u00een sfera edenic\u0103 a s\u0103rb\u0103torii.\u201d[38]<\/sup><\/a><\/p>\n\n\n\n

Be\u021bia puterii, prezent\u0103 pe toate palierele vie\u021bii sociale, s-a manifestat cu prec\u0103dere \u00een sfera politic\u0103 \u0219i \u00een cea economic\u0103. \u00cen plan politic a generat politicianismul dema\u00adgo\u00adgic \u0219i corupt sau forme de fanatism \u0219i extremism. \u00cen economie s-a manifestat din plin \u00een formele capitalismului care a dislocat munca din f\u0103ga\u0219ul ei prescris providen\u021bial, de mijloc de trai sau cale purificare, isp\u0103\u0219ire \u0219i de sfin\u021benie. Preocuparea obsesiv\u0103 pentru acumularea profitului \u0219i consolidarea propriet\u0103\u021bii a transformat munca \u00een mijloc de ob\u021binere a puterii. Nici filosofia, ni se spune, nu este scutit\u0103 de aceast\u0103 ispit\u0103.<\/p>\n\n\n\n

\u00cen plan moral, anonimatul personal, \u201esimfonia generalului reflectat\u0103 \u00een om\u201d, ce aureola condi\u021bia omului simplu al societ\u0103\u021bilor patriarhale, dependent de r\u00e2nduieli \u0219i tem\u0103tor de cer, a l\u0103sat loc personalismului anonim al oamenilor de azi, \u201esupracon\u0219tien\u021bi de persoana lor, dar s\u0103r\u0103ci\u021bi de realitate l\u0103untric\u0103\u201d.[39]<\/sup><\/a> Relativa ascez\u0103, bucuria simpl\u0103 \u0219i cump\u0103tat\u0103, a fost \u00eenlocuit\u0103 de senzualitate, serenitatea omului a\u0219ezat temeinic \u00een armo\u00adnie cu firea a f\u0103cut loc capriciului, amorului propriu, nelini\u0219tii, nervozit\u0103\u021bii. Confor\u00admis\u00admul, plictisul \u0219i alienarea au \u00eenflorit pe ruinele vie\u021buirii autentice; presim\u021birea golului existen\u021bial s-a substituit plenitudinii \u0219i sensului providen\u021bial.<\/p>\n\n\n\n

Mai primejdioas\u0103 dec\u00e2t sc\u0103derea num\u0103rului s\u0103rb\u0103torilor este denaturarea lor, \u00eenlo\u00adcu\u00adirea celor tradi\u021bionale cu unele conven\u021bionale, instituite ad-hoc pentru motive tot mai deri\u00adzorii. A\u0219a au fost calendarul \u0219i s\u0103rb\u0103torile Revolu\u021biei franceze sau cele ale Rusiei sovietice. S\u0103rb\u0103torilor politice li se al\u0103tur\u0103 petrecerile c\u00e2mpene\u0219ti, picnicurile, ie\u0219irile la iarb\u0103 verde, s\u0103rb\u0103toririle private etc. Un alt simptom al decaden\u021bei este nivelarea s\u0103rb\u0103\u00adto\u00adrilor: Pa\u0219tele e s\u0103rb\u0103torit cam \u00een acela\u0219i fel cu Cr\u0103ciunul, s-a pierdut aura lor specific\u0103; s-a pierdut \u0219i interesul pentru ele, nu mai sunt \u00eent\u00e2mpinate cu aceea\u0219i emo\u021bie \u0219i cu acelea\u0219i preg\u0103tiri \u0219i nu las\u0103 \u00een suflete acela\u0219i ecou pe care \u00eel l\u0103sau odinioar\u0103.<\/p>\n\n\n\n

Declinul s\u0103rb\u0103torii \u00een epoca modern\u0103 denun\u021b\u0103 o impoten\u021b\u0103 festiv\u0103 a omului modern care se refugiaz\u0103 \u00een munc\u0103, \u00een hedonism sau \u00een confortul tehnologic. B\u0103ncil\u0103 sesiza \u00een anii \u201930 ai secolului trecut predispozi\u021bia omului de a se livra ma\u0219inismului con\u00adco\u00admitent cu o mecanizare stereotip\u0103 a vie\u021bii, \u00een care el pierde \u201eintimitatea cu tim\u00adpul\u201d, uit\u00e2nd \u00een ce zi se g\u0103se\u0219te \u0219i fiind nevoit s\u0103 consulte pentru asta mereu calendarul. Prin denaturarea s\u0103rb\u0103torilor concrete este alterat \u00eensu\u0219i principiul s\u0103rb\u0103torii care-l cupleaz\u0103 pe om cu timpul calitativ \u0219i \u00eel integreaz\u0103 totalit\u0103\u021bii existen\u021bei.<\/p>\n\n\n\n

\n

Izolarea de factorul divin, de realitatea cosmic\u0103, de comunitatea vie\u021bii, nu putea duce dec\u00e2t la singur\u0103tate \u0219i insignificare, la intui\u021bia omului c\u0103 e p\u0103r\u0103sit \u00een univers, c\u0103 acest univers \u00eensu\u0219i e ceva am\u0103gitor ori f\u0103r\u0103 nici un rost.[40]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

\n\n\n\n
<\/div>\n\n\n\n
Note<\/strong><\/h5>\n\n\n\n

[1]<\/sup><\/a> Vasile B\u0103ncil\u0103, Spa\u021biul B\u0103r\u0103ganului<\/em>, Bucure\u0219ti, Editura Muzeul Literaturii Rom\u00e2ne, 2000.<\/p>\n\n\n\n

[2]<\/sup><\/a> Vasile B\u0103ncil\u0103, \u201eDuhul s\u0103rb\u0103torii\u201d, \u00een: Vasile B\u0103ncil\u0103, Opere<\/em>, vol. IV, ed. \u00eengrijit\u0103 de Dora Mez\u00addrea, Br\u0103ila, Editura Istros a Muzeului Br\u0103ilei, 2006, pp. 323\u2013328.<\/p>\n\n\n\n

[3]<\/sup><\/a> Ibidem<\/em>, p. 323.<\/p>\n\n\n\n

[4]<\/sup><\/a> Ibidem<\/em>.<\/p>\n\n\n\n

[5]<\/sup><\/a> Arnold Gehlen, Man, his Nature and Place in the World<\/em>, Columbia University Press, 1988, p. 3.<\/p>\n\n\n\n

[6]<\/sup><\/a> Vasile B\u0103ncil\u0103, op. cit.<\/em>, p. 323.<\/p>\n\n\n\n

[7]<\/sup><\/a> Ibidem<\/em>, pp. 323\u2013324.<\/p>\n\n\n\n

[8]<\/sup><\/a> Ibidem<\/em>, p. 324.<\/p>\n\n\n\n

[9]<\/sup><\/a> Ibidem<\/em>, p. 325.<\/p>\n\n\n\n

[10]<\/sup><\/a> Ibidem<\/em>.<\/p>\n\n\n\n

[11]<\/sup><\/a> Ibidem<\/em>.<\/p>\n\n\n\n

[12]<\/sup><\/a> Ibidem<\/em>, p. 326.<\/p>\n\n\n\n

[13]<\/sup><\/a> Ibidem<\/em>, p. 327.<\/p>\n\n\n\n

[14]<\/sup><\/a> Ibidem<\/em>, p. 329.<\/p>\n\n\n\n

[15]<\/sup><\/a> Ibidem<\/em>.<\/p>\n\n\n\n

[16]<\/sup><\/a> Ibidem<\/em>, p. 330.<\/p>\n\n\n\n

[17]<\/sup><\/a> Ibidem<\/em>.<\/p>\n\n\n\n

[18]<\/sup><\/a> Ibidem<\/em>, p. 331.<\/p>\n\n\n\n

[19]<\/sup><\/a> Ibidem<\/em>.<\/p>\n\n\n\n

[20]<\/sup><\/a> Ibidem<\/em>, p. 332.<\/p>\n\n\n\n

[21]<\/sup><\/a> Ibidem<\/em>.<\/p>\n\n\n\n

[22]<\/sup><\/a> Ernest Bernea, Spa\u021biu, timp \u0219i cauzalitate la poporul rom\u00e2n<\/em>, Bucure\u0219ti, Humanitas, 2005, p. 214.<\/p>\n\n\n\n

[23]<\/sup><\/a> Paul P. Drogeanu, Practica fericirii<\/em>, Bucure\u0219ti, Editura Eminescu, 1985, p. 72.<\/p>\n\n\n\n

[24]<\/sup><\/a> Vasile B\u0103ncil\u0103, \u201eDuhul s\u0103rb\u0103torii\u201d, op. cit.<\/em>, p. 337.<\/p>\n\n\n\n

[25]<\/sup><\/a> Mircea Eliade, Sacrul \u0219i profanul<\/em>, Bucure\u0219ti, Humanitas, 2000, p. 54.<\/p>\n\n\n\n

[26]<\/sup><\/a> Ibidem<\/em>.<\/p>\n\n\n\n

[27]<\/sup><\/a> Ibidem<\/em>, pp. 54\u201355.<\/p>\n\n\n\n

[28]<\/sup><\/a> Ibidem<\/em>, p. 63.<\/p>\n\n\n\n

[29]<\/sup><\/a> Vasile B\u0103ncil\u0103, \u201eFilosofia s\u0103rb\u0103torii\u201d, \u00een: Vasile B\u0103ncil\u0103, Opere<\/em>, vol. IX, ed. \u00eengrijit\u0103 de Dora Mez\u00addrea, Br\u0103ila, Editura Istros a Muzeului Br\u0103ilei, 2014, pp. 9-45.<\/p>\n\n\n\n

[30]<\/sup><\/a> Ibidem<\/em>, p. 12.<\/p>\n\n\n\n

<\/a>[31]<\/sup><\/a> Vasile B\u0103ncil\u0103, \u201eDeclinul s\u0103rb\u0103torii\u201d, \u00een: Vasile B\u0103ncil\u0103, Opere<\/em>, vol. IV, ed. \u00eengrijit\u0103 de Dora Mez\u00addrea, Br\u0103ila, Editura Istros a Muzeului Br\u0103ilei, 2006, pp. 339\u2013352.<\/p>\n\n\n\n

[32]<\/sup><\/a> Ibidem<\/em>, p. 339.<\/p>\n\n\n\n

[33]<\/sup><\/a> Ibidem<\/em>, pp. 339\u2013340.<\/p>\n\n\n\n

[34]<\/sup><\/a> Ibidem<\/em>, p. 344.<\/p>\n\n\n\n

[35]<\/sup><\/a> Ibidem<\/em>, p. 345.<\/p>\n\n\n\n

[36]<\/sup><\/a> Ibidem<\/em>.<\/p>\n\n\n\n

[37]<\/sup><\/a> Ibidem<\/em>, p. 346.<\/p>\n\n\n\n

[38]<\/sup><\/a> Ibidem<\/em>, p. 347.<\/p>\n\n\n\n

[39]<\/sup><\/a> Ibidem<\/em>, p. 348.<\/p>\n\n\n\n

[40]<\/sup><\/a> Ibidem<\/em>, p. 351.<\/p>\n\n\n\n

<\/div>\n\n\n\n
Referin\u021be bibliografice<\/strong><\/h5>\n\n\n\n

B\u0103ncil\u0103, Vasile, Spa\u021biul B\u0103r\u0103ganului<\/em>, Bucure\u0219ti, Editura Muzeul Literaturii Rom\u00e2ne, 2000.<\/p>\n\n\n\n

B\u0103ncil\u0103, Vasile, Opere<\/em>, vol. IV, ed. \u00eengrijit\u0103 de Dora Mezdrea, Br\u0103ila, Editura Istros a Muzeului Br\u0103ilei, 2006.<\/p>\n\n\n\n

B\u0103ncil\u0103, Vasile, Opere<\/em>, vol. IX, ed. \u00eengrijit\u0103 de Dora Mezdrea, Br\u0103ila, Editura Istros a Muzeului Br\u0103ilei, 2014.<\/p>\n\n\n\n

Bernea, Ernest, Spa\u021biu, timp \u0219i cauzalitate la poporul rom\u00e2n<\/em>, Bucure\u0219ti, Humanitas, 2005.<\/p>\n\n\n\n

Drogeanu, Paul P., Practica fericirii<\/em>, Bucure\u0219ti, Editura Eminescu, 1985.<\/p>\n\n\n\n

Eliade, Mircea, Sacrul \u0219i profanul<\/em>, Bucure\u0219ti, Humanitas, 2000.<\/p>\n\n\n\n

<\/div>\n\n\n\n
\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 103\u2013112]<\/p>\n\n\n\n

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

DOI: 10.59277\/SIFR.202521.06 Vasile B\u0103ncil\u0103 despre declinul s\u0103rb\u0103torii \u0219i deriva omului modern Daniel Cojanu Universitatea Valahia din T\u00e2rgovi\u0219te Vasile B\u0103ncil\u0103 on the decline of celebration and the drift of modern man Abstract: In several of his essays, Vasile B\u0103ncil\u0103 proposes a metaphysics of cele\u00adbration. This approach allows him to capture certain aspects that anthropologists and sociol\u00adogists […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":8839,"menu_order":6,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_uag_custom_page_level_css":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"set","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"categories":[195,559,543],"tags":[44],"class_list":["post-8966","page","type-page","status-publish","hentry","category-articole","category-daniel-cojanu","category-sifr21","tag-vasile-bancila"],"featured_image_src":null,"uagb_featured_image_src":{"full":false,"thumbnail":false,"medium":false,"medium_large":false,"large":false,"1536x1536":false,"2048x2048":false},"uagb_author_info":{"display_name":"SIFR","author_link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/author\/mm\/"},"uagb_comment_info":0,"uagb_excerpt":"DOI: 10.59277\/SIFR.202521.06 Vasile B\u0103ncil\u0103 despre declinul s\u0103rb\u0103torii \u0219i deriva omului modern Daniel Cojanu Universitatea Valahia din T\u00e2rgovi\u0219te Vasile B\u0103ncil\u0103 on the decline of celebration and the drift of modern man Abstract: In several of his essays, Vasile B\u0103ncil\u0103 proposes a metaphysics of cele\u00adbration. This approach allows him to capture certain aspects that anthropologists and sociol\u00adogists…","_links":{"self":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/8966","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/comments?post=8966"}],"version-history":[{"count":5,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/8966\/revisions"}],"predecessor-version":[{"id":8972,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/8966\/revisions\/8972"}],"up":[{"embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/8839"}],"wp:attachment":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/media?parent=8966"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/categories?post=8966"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/tags?post=8966"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}