{"id":8974,"date":"2025-11-27T21:43:21","date_gmt":"2025-11-27T19:43:21","guid":{"rendered":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=8974"},"modified":"2025-12-01T11:11:30","modified_gmt":"2025-12-01T09:11:30","slug":"dragostea-in-interpretarea-metafizica-si-fenomenologica-a-lui-ernest-bernea-constantin-stroe","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/volumul-21-2025\/dragostea-in-interpretarea-metafizica-si-fenomenologica-a-lui-ernest-bernea-constantin-stroe\/","title":{"rendered":"Dragostea \u2013 \u00een interpretarea metafizic\u0103 \u0219i fenomenologic\u0103 a lui Ernest Bernea | Constantin Stroe"},"content":{"rendered":"\n

DOI: 10.59277\/SIFR.202521.07<\/p>\n\n\n\n

Dragostea \u2013 \u00een interpretarea metafizic\u0103 \u0219i fenomenologic\u0103 a lui Ernest Bernea<\/h2><\/div>\n\n\n\n

Constantin Stroe<\/h5>\n\n\n\n

Universitatea Ecologic\u0103 din Bucure\u0219ti<\/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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The metaphysical and phenomenological dimensions of love as defined in Ernest Bernea\u2019s philosophy<\/strong><\/h5>\n\n\n\n

Abstract<\/strong>:<\/strong> <\/strong>In the following study, I argue that, while deeply rooted in and strongly connected to religiously oriented philosophies, yet also marked by certain notable differ\u00adences, Ernest Bernea\u2019s philosophical ideas cultivate love as a central theme for understand\u00ading human nature and the human condition. From this perspective, I show that Bernea seeks to reveal the dimensions of love, its meaning, and its image, starting from one of his funda\u00admental theses: man is the only being on Earth who simultaneously lives within three realities and therefore bears three dimensions: being in the world; being in relation to others; and be\u00ading for the Absolute. I therefore analyse the manifestations of love as Bernea understands them across these three fields of reality. I conclude that authentic love possesses a consisten\u00adcy and gravity that define the very essence and destiny of the human being. For this reason, I argue with conviction that love must be included within the sphere of metaphysics, where it reveals both its ontological meaning \u2013 as \u201csecretly binding things together, being the existen\u00adtial thread and the potential energy of a call to harmony and balance\u201d \u2013 and its epistemologi\u00adcal meaning \u2013 as a path to knowing the relative (where the individual discovers both himself and the most hidden depths of the other) and the absolute (where love, as a way toward the Absolute, leads us to the knowledge of God). Furthermore, I highlight the most important functions of love in Bernea\u2019s vision: love as the universal energy of life; love as the universal principle of interhuman relationships (grounded in his belief that, by opening oneself to the other and to others, love also opens the gates of morality); and love as the foundation of the ethics of marriage and family.<\/p>\n\n\n\n

Keywords<\/strong>:<\/strong> love; human nature; human condition; human destiny; relative; morals; marriage; family.<\/strong><\/p>\n\n\n\n

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1. Dragostea \u2013 energie universal\u0103 a vie\u021bii<\/strong><\/h5>\n\n\n\n

Este \u00eemp\u0103m\u00e2ntenit c\u0103 tema dragostei este apanajul artelor \u2013 cu predilec\u021bie al lite\u00adraturii (romanul de dragoste, poezia de dragoste \u0219.a.), al muzicii (c\u00e2ntecul de dragoste: liebeslied<\/em>, chanson d\u2019amour<\/em>) \u0219i al cinematografiei (filmul de dragoste). Prin rigoarea ra\u021biunii sale, prin sobrietatea discursului s\u0103u, prin limbajul s\u0103u specific, filosofia nu frecventeaz\u0103 aceast\u0103 tem\u0103, poate doar cu excep\u021bia acelor filosofii de orientare religioas\u0103 care o dezvolt\u0103 sub un alt nume: iubirea fa\u021b\u0103 de Divinitate \u0219i fa\u021b\u0103 de aproape.[1]<\/sup><\/a><\/p>\n\n\n\n

Cu mari \u0219i profunde afinit\u0103\u021bi cu aceast\u0103 ultim\u0103 form\u0103 de filosofie, concep\u021bia filo\u00adsofic\u0103 a lui Ernest Bernea cultiv\u0103 tema dragostei ca pe una extrem de important\u0103 pentru \u00een\u021belegerea naturii \u0219i condi\u021biei umane. \u201eDragostea adev\u0103rat\u0103, scrie el, nu se strecoar\u0103 ca un p\u00e2r\u00e2ia\u0219 printre pietre, ci are o consisten\u021b\u0103 \u0219i o gravitate care define\u0219te \u00eens\u0103\u0219i natura \u0219i destinul nostru uman.\u201d[2]<\/sup><\/a> \u201eDragostea, exist\u0103 acolo unde energia noastr\u0103 spiritual\u0103 este \u00een act \u0219i acolo unde ader\u0103 complementar \u00eentreaga noastr\u0103 fiin\u021b\u0103 prin ce are ea mai esen\u021bial, superior.\u201d[3]<\/sup><\/a><\/p>\n\n\n\n

\u00cen aceast\u0103 perspectiv\u0103, Ernest Bernea \u00ee\u0219i propune s\u0103 reveleze \u201ecare sunt dimen\u00adsiu\u00adnile dragostei, ce spune \u0219i cum arat\u0103 ea?\u201d plec\u00e2nd de la o tez\u0103 a sa cum c\u0103 omul este unica fiin\u021b\u0103 de pe P\u0103m\u00e2nt care, concomitent, tr\u0103ie\u0219te \u00een trei realit\u0103\u021bi, dob\u00e2ndind trei dimen\u00adsiuni (determin\u0103ri): fiin\u021b\u0103 \u00een lume; fiin\u021b\u0103 cu al\u021bii; fiin\u021b\u0103 pentru Absolut \u2013 dragos\u00adtea fiindu-i element \u00eenso\u021bitor \u00een permanen\u021b\u0103, \u00een toate trei.<\/p>\n\n\n\n

Cel mai adesea, aceste trei determin\u0103ri sunt restr\u00e2nse la dualitatea: omul ca fiin\u021b\u0103 natural\u0103 \u0219i omul ca fiin\u021b\u0103 socio-cultural\u0103, preocuparea teoreticienilor din domeniul pro\u00adble\u00admaticii umane fiind aceea de a dep\u0103\u0219i chiar \u0219i acest dualism \u0219i a acredita existen\u021ba unui integralism unitar: omul ca fiin\u021b\u0103 bio-psiho-social-cultural\u0103.<\/p>\n\n\n\n

Ca urmare, de\u0219i \u201edragostea merge \u00een mai multe sensuri \u0219i are mai multe va\u00adlen\u00ad\u021be\u201d[4]<\/sup><\/a>, factorul integrativ, \u00een opinia lui Bernea, este dragostea ca atare<\/em>. De aceea la el dra\u00adgostea nu denot\u0103 o stare, ci un principiu metafizic ce trimite la temelia existen\u021bei.<\/p>\n\n\n\n

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Dragostea c\u00e2nd se situeaz\u0103 la periferia existen\u021bei noastre, ea poate fi sau poate s\u0103 nu fie, ca ceva f\u0103r\u0103 culoare \u0219i sens. Atunci c\u00e2nd apare ca fenomen \u0219i proces existen\u021bial, ea cap\u0103t\u0103 un caracter profund \u0219i totodat\u0103 semnificativ<\/em>.[5]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

\u201eDragostea umbl\u0103 (cu sensul de \u201ecutreier\u0103\u201d \u2013 n. m., C. S.) c\u0103ile lumii acesteia ca o \u021bes\u0103tur\u0103 m\u0103iastr\u0103 a vie\u021bii care biruie. Lipsa ei duce la sec\u0103tuirea spiritului \u0219i pustiul cosmosului.\u201d[6]<\/sup><\/a> Se remarc\u0103 astfel c\u0103 dragostea despre care vorbe\u0219te Ernest Bernea dep\u0103\u00ad\u0219e\u0219te cadrul rela\u021biei b\u0103rbat\u2013femeie sau cadrul conjugal so\u021b\u2013so\u021bie, care, \u00eentr-adev\u0103r, for\u00admeaz\u0103 \u201eo unitate de existen\u021b\u0103, o unitate generatoare, armonioas\u0103\u201d, privind-o ca factor motiva\u021bional \u0219i mobilizator, cu o mare \u00eenc\u0103rc\u0103tur\u0103 spiritual\u0103, al deschiderii c\u0103tre altul, C\u0103ci, noteaz\u0103 el, \u201enu po\u021bi exista \u00een cel\u0103lalt \u0219i nu-l po\u021bi asimila, at\u00e2ta vreme c\u00e2t \u00ee\u021bi cen\u00adtrezi via\u021ba \u00eentr-un instinct primar, fie el c\u00e2t de puternic\u201d (b\u0103nuiesc c\u0103 se referea la instinc\u00adtul sexual \u2013 n. m., C. S.), motiv pentru care, adaug\u0103 el, \u201elegea unit\u0103\u021bii noastre aduce, cu ea odat\u0103, ceva din armonia cosmic\u0103, \u0219i este o adev\u0103rat\u0103 biruin\u021b\u0103 a spiritului\u201d.[7]<\/sup><\/a><\/p>\n\n\n\n

\u00cen forma ei nud\u0103, dragostea nu suport\u0103 condi\u021bionare de niciun fel, c\u0103ci dup\u0103 cum afirm\u0103 Bernea, \u201eDragostea nu este \u00een func\u021bie de \u00eemprejur\u0103ri, dragostea nu este aventur\u0103, ci act de aderare total\u0103 \u0219i permanent\u0103. Dragostea cere puritate \u0219i devotament\u201d.[8]<\/sup><\/a><\/p>\n\n\n\n

\u00cen opinia lui, fiind \u00een afara oric\u0103ror servitu\u021bi (condi\u021bion\u0103ri) \u2013 fie ele emo\u021bional-sentimentale, voli\u021bional-afective, ra\u021bionale \u2013, \u201edragostea vine a\u0219a: un salt calitativ \u00eentr-o alt\u0103 lume\u201d, pentru c\u0103, explic\u0103 el, \u201edragostea adev\u0103rat\u0103 schimb\u0103 calitatea omului; ea vine ca o lumin\u0103 pur\u0103 ce face din noi altceva dec\u00e2t am putut s\u0103 fim \u00eenainte ca ea s\u0103-\u0219i a\u0219eze adev\u0103rata domnie\u201d, l\u0103murirea oferit\u0103 de el fiind aceea c\u0103 \u201etransfigurarea fiin\u021bei ado\u00adrate este de o necesitate absolut\u0103; fiecare g\u00e2nd, fiecare act, fiecare m\u0103dular apar \u00eentr-o alt\u0103 lumin\u0103. C\u00e2nd iubim cu adev\u0103rat, trecem totul prin aerul pur al divinit\u0103\u021bii\u201d.[9]<\/sup><\/a><\/p>\n\n\n\n

Pentru a da mai mult\u0103 certitudine acestei idei, Bernea \u00eei asociaz\u0103 \u0219i o finalitate con\u00adform c\u0103reia \u201edragostea mare se deschide sub semnul unei revela\u021bii; atunci Dum\u00adne\u00adzeu este \u00een noi!\u201d \u2013 cu consecin\u021ba c\u0103 atunci \u201ec\u00e2nd iubim pe cineva. \u00eel slujim pe Dumnezeu\u201d.[10]<\/sup><\/a><\/p>\n\n\n\n

Pentru el, dragostea este puterea universal\u0103 a vie\u021bii<\/em>, ce \u00eendepline\u0219te un rol important \u00een transformarea omului,<\/em> fiind \u201ecapabil\u0103 s\u0103 prelucreze \u0219i s\u0103 transfigureze fondul nostru obscur (constituit din instinctele primare \u2013 n. m., C. S.) \u0219i tendin\u021bele por\u00adnite de aici, p\u0103str\u00e2ndu-le for\u021ba, dar nu \u0219i sensul\u201d.[11]<\/sup><\/a><\/p>\n\n\n\n

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2. Dimensiunea metafizic-religioas\u0103 a dragostei<\/strong><\/h5>\n\n\n\n

Din unghiul de vedere expus mai sus, Ernest Bernea afirm\u0103 c\u0103 dragostea se insi\u00adnueaz\u0103 \u00een sfera metafizic\u0103, \u00een ideea c\u0103 \u201edragostea este aceea care ne poate rezolva con\u00addi\u021bia,<\/em> pentru c\u0103 este energie universal\u0103 \u0219i temelie a existen\u021bei; dragostea vine din misterul crea\u021biei. A fi \u00een dragoste \u00eenseamn\u0103 a st\u0103rui \u00een lumea fiin\u021bei; ea \u021bine lucrurile vii \u0219i ne poar\u00adt\u0103 spre \u00eemplinire. \u00cen fa\u021ba trecerii lucrurilor, omul vrea s\u0103 dureze: fiecare moment, fiecare clip\u0103 este o \u00eencercare de a exista\u201d.[12]<\/sup><\/a> Deoarece tot dragostea este aceea care \u201ebiruie timpul care macin\u0103 totul \u0219i d\u0103 clipei ceva din eternitate\u201d. De aici, credin\u021ba lui Bernea c\u0103 \u201edragos\u00adtea vine dintr-o sete de nemurire\u201d. Cu toat\u0103 str\u0103dania lui de a transfera dragostea \u00een sfera aerat\u0103 a esen\u021belor pure \u0219i nealterate de \u00eemprejur\u0103ri (atem\u00adpo\u00adrale, subsumate nemuririi), Bernea nu avea cum s\u0103 nu accepte \u0219i formele prozaice ale dragostei, c\u0103ci admite c\u0103 \u201edra\u00adgostea poate s\u0103 implice via\u021ba sexual\u0103, dar nicic\u00e2nd nu na\u0219te \u0219i nu se \u00eentre\u021bine prin aceas\u00adta\u201d, argument\u00e2nd c\u0103 \u201edragostea sexelor poate fi \u00eenfl\u0103\u00adc\u0103\u00adrat\u0103, dar ca ea s\u0103 fie uman\u0103, spu\u00adnem mai mult dec\u00e2t vigoare biologic\u0103, spunem act spi\u00adri\u00adtual \u0219i transfigurare\u201d.[13]<\/sup><\/a> \u201eDragos\u00adtea sexual\u0103 are \u0219i ea fiori profunzi, expresii ale ne\u00advoii de generare; ea nu are luciditate<\/em>, dar are c\u0103ldur\u0103 \u0219i putere\u201d (subl. m., C. S.); cu toate acestea nu este specific\u0103 naturii uma\u00adne, acesteia din urm\u0103 fiindu-i proprie dra\u00adgos\u00adtea spiritual\u0103, care nu se poate \u00eemplini, dup\u0103 propria-i expresie, \u201edec\u00e2t \u00een cultul madonei\u201d.[14]<\/sup><\/a><\/p>\n\n\n\n

Neav\u00e2nd luciditate, dragostea, ca senza\u021bie \u0219i pl\u0103cere fiziologic\u0103, este calificat\u0103 de el ca \u201eexaltarea ce fr\u00e2nge echilibrul interior, ea fiind, prin dezordinea ce o produce, o adev\u0103rat\u0103 maladie, \u00een timp ce dragostea dirijat\u0103 spiritual aduce la via\u021b\u0103 o lume nou\u0103 dimensionat\u0103 metafizic \u0219i religios<\/em>; starea euforic\u0103 care se produce \u00een acest caz nu este exaltare, ci vibra\u021bie ce duce la \u00eemplinire\u201d.[15]<\/sup><\/a> De aceea, el \u0219i ini\u021biaz\u0103 un concept aparte: marea dragoste<\/em> al c\u0103rei specific este domina\u021bia de c\u0103tre spirit; \u201enumai pe aceast\u0103 cale ea creeaz\u0103 o muzic\u0103 interioar\u0103 \u0219i duce la transfigurare, nu la exaltare\u201d, ca \u00een cazul dra\u00adgos\u00adtei comune, exaltate \u0219i maladive. \u00cen acest sens, el precizeaz\u0103 c\u0103 nici m\u0103car \u201e\u00een\u00adde\u00adp\u0103rtarea exager\u0103rilor maladive nu trebuie s\u0103 sting\u0103 calitatea superioar\u0103 a dragostei\u201d, deoarece ea \u201eeste o tain\u0103 \u0219i o cale a absolutului\u201d.[16]<\/sup><\/a> \u0218i pentru a-i accentua apartenen\u021ba la sfera metafizic\u0103, el specific\u0103 expressis verbis<\/em> c\u0103 \u201eDragostea nu este ceva la nivel omenesc \u0219i comercial, ci o lumin\u0103 care transform\u0103 totul prin leg\u0103tura ce o p\u0103streaz\u0103 cu transcenden\u021ba\u201d.[17]<\/sup><\/a> \u201eExist\u0103 ceva divin \u00een dragoste, de aceea tot pe calea ei \u00eel descoperim pe Dumnezeu.\u201d<\/p>\n\n\n\n

Dincolo de leg\u0103tura cu transcenden\u021ba, Bernea vede \u0219i leg\u0103tura ei cu via\u021ba: \u201efru\u00admu\u00adse\u021bea vie\u021bii vine cu dragostea, cu acea dragoste elevat\u0103 prin care ne putem \u00eemplini. F\u0103r\u0103 dra\u00adgoste, ne sim\u021bim singuri, ne sim\u021bim ca-ntr-un pustiu; sufletul se risipe\u0219te \u00een\u00adtr\u2011un alean ne\u00adsf\u00e2r\u0219it\u201d.[18]<\/sup><\/a> \u00cen locul unui asemenea gol sufletesc, Bernea recomand\u0103, \u201es\u0103 fim buni, s\u0103 fim calzi \u0219i s\u0103 iubim deplin lumea crea\u021biei divine\u201d, pentru c\u0103 numai astfel \u201evom cuceri via\u021ba \u0219i sen\u00adsul ei; dac\u0103 iubim, ne putem d\u0103rui, d\u0103ruindu-ne, cre\u0219tem \u00een cerul deschis al binelui suprem!\u201d[19]<\/sup><\/a><\/p>\n\n\n\n

\u00cen opinia lui Bernea, prin dragoste omul cucere\u0219te lumea, dincolo de pl\u0103cere \u0219i estetic\u0103, deoarece \u201epentru a da un sens superior dragostei, e necesar un efort de mare tensiune, bine orientat \u0219i calitativ deosebit\u201d. Sim\u021bind nevoia unei argument\u0103ri a celor enun\u00ad\u021bate, Bernea spune c\u0103 atunci \u201ec\u00e2nd oamenii dep\u0103\u0219esc senzualitatea, obi\u0219nuit se face jocul \u00eentre pl\u0103cere \u0219i estetic\u0103, ceea ce poate schimba calitatea dragostei, dar nu \u0219i temei\u00adnicia ei; e necesar\u0103 o alt\u0103 dep\u0103\u0219ire \u0219i un alt sens care duce la experien\u021ba ei \u00een planul spiritual, acolo unde apare binele \u0219i frumuse\u021bea suprem\u0103\u201d.[20]<\/sup><\/a><\/p>\n\n\n\n

Dup\u0103 p\u0103rerea lui, \u00eentruc\u00e2t sunt elemente periferice \u2013 \u201e\u00een natura ei intim\u0103, \u00een esen\u021ba ei, dragostea nu este senza\u021bie sau pl\u0103cere\u201d \u2013 , pl\u0103cerea \u0219i planul estetic nu sunt puncte de sprijin solide \u00eentr-o dragoste profund\u0103 de o calitate sublim\u0103.<\/p>\n\n\n\n

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Numai planul spiritual stabile\u0219te leg\u0103turi esen\u021biale<\/em>, acea stare de lumin\u0103 \u0219i for\u021b\u0103 care ne p\u0103s\u00adtreaz\u0103 \u00een contact cu permanen\u021bele. Din acest punct, nimic \u00eent\u00e2mpl\u0103tor nu poate influen\u021ba dra\u00adgos\u00adtea. Numai \u00een acest fel dragostea devine un prilej de \u00eemplinire \u0219i desf\u0103tare.[21]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

\u00cen mediul s\u0103u, \u201eomul tinde s\u0103 se reg\u0103seasc\u0103, s\u0103 fie cuprins \u0219i s\u0103 cuprind\u0103, p\u00e2n\u0103 \u00een splendida unitate care \u00eel consolideaz\u0103\u201d.[22]<\/sup><\/a> Or, calea care deschide \u00een\u021belegerea recepti\u00advi\u00adt\u0103\u021bii c\u0103tre altul, aduc\u0103toare de bucuria \u00eemplinirii, este dragostea. De aceea, Bernea aso\u00adciaz\u0103 dragostea cu omul deschis: \u201eDragostea \u00eenseamn\u0103 om deschis, \u0219i om deschis \u00een\u00adseam\u00adn\u0103 disponibilitate. Dragostea mai \u00eenseamn\u0103 plin\u0103tate, \u0219i plin\u0103tate \u00eenseamn\u0103 d\u0103ru\u00adire, rev\u0103rsare spiritual\u0103\u201d.[23]<\/sup><\/a> C\u0103ci atunci \u201ec\u00e2nd vine dragostea, totul se transform\u0103 \u00eentr-un \u00eendemn la crea\u021bie \u0219i frumuse\u021be\u201d.<\/p>\n\n\n\n

Nota dominant\u0103 a abord\u0103rii dragostei de c\u0103tre Ernest Bernea este crezul lui c\u0103 implic\u00e2nd \u201edep\u0103\u0219ire de sine, puritate \u0219i sete de absolut\u201d, \u201edragostea este una din c\u0103ile abso\u00adlutului\u201d, pe care omul urm\u00e2nd-o ajunge s\u0103 cunoasc\u0103 sfin\u021benia lui Dumnezeu \u0219i se sfin\u00ad\u021be\u0219te \u0219i pe sine, \u00een perspectiva eternit\u0103\u021bii, reu\u0219ind astfel s\u0103-\u0219i simt\u0103 \u0219i s\u0103-\u0219i con\u00ad\u0219ti\u00adentizeze \u201egrandoarea\u201d. Dup\u0103 Bernea doar \u201emarea dragoste sfin\u021be\u0219te\u201d pe cel care e atins de aripa ei. Pentru c\u0103, argumenteaz\u0103 el, \u201edragostea aduce \u00een primul r\u00e2nd o vibra\u021bie care str\u0103bate din ad\u00e2nc \u00eentreaga noastr\u0103 f\u0103ptur\u0103; vine apoi ca o eleva\u021bie \u0219i sufletul \u00eenc\u00e2ntat pare s\u0103 se desprind\u0103 din povara materiei. Dragostea, acolo unde ea vine cu \u00eendemn \u0219i bu\u00adcurie astral\u0103, acolo unde ea \u00ee\u0219i desf\u0103\u0219oar\u0103 toat\u0103 bog\u0103\u021bia \u0219i frumuse\u021bea, aduce parc\u0103 cu sine ceva din intimitatea lumii, din substan\u021ba ei originar\u0103\u201d.[24]<\/sup><\/a><\/p>\n\n\n\n

Dup\u0103 p\u0103rerea lui Bernea, pentru a aduce bucurie \u0219i \u00eemplinire<\/em>, dragostea trebuie s\u0103 fie total\u0103, pentru c\u0103, spune el, \u201enu putem iubi pe Dumnezeu cu jum\u0103t\u0103\u021bi de m\u0103sur\u0103, nici femeia, nici copilul, nici floarea; \u00een toate e numai esen\u021b\u0103\u201d.[25]<\/sup><\/a> C\u00e2nd este par\u021bial\u0103, dragostea e trist\u0103, ne\u00eemplinit\u0103.<\/p>\n\n\n\n

De asemenea, pentru a fi eficient\u0103<\/em>, dragostea trebuie s\u0103 vizeze \u201elumea concret\u0103 a lucrurilor; dragostea pentru abstrac\u021bie este un p\u0103cat ce poate duce la nega\u021bie\u201d.[26]<\/sup><\/a> Din acest unghi Bernea vede rostul ontologic al dragostei<\/em>, ea av\u00e2nd menirea de a \u201eface leg\u0103\u00adtura secret\u0103 \u00eentre lucruri, \u021bes\u0103tur\u0103 existen\u021bial\u0103 \u0219i energie poten\u021bial\u0103 a unei chem\u0103ri spre armonie \u0219i echilibru. Aplec\u00e2ndu-se asupra concretului, asupra a ceea ce este viu \u0219i configurat, dragostea cunoa\u0219te varia\u021biuni de tensiune \u0219i tonuri, ceea ce fac ca prin ea s\u0103 sim\u021bim deplin lumea \u0219i via\u021ba la un nivel simfonic\u201d.[27]<\/sup><\/a><\/p>\n\n\n\n

\u201eDragostea postuleaz\u0103, dragostea amplific\u0103, dragostea creeaz\u0103, dragostea transfi\u00adgu\u00adreaz\u0103; ea valorific\u0103 obiectul iubit \u0219i deschide c\u0103ile cunoa\u0219terii \u00een lume.\u201d[28]<\/sup><\/a> Din enu\u00adme\u00adrarea acestor certe contribu\u021bii ale dragostei la perfec\u021bionarea omului (a condi\u021biei lui) \u0219i a \u00eembo\u00adg\u0103\u00ad\u021birii lumii, Bernea induce concluzia c\u0103 \u201eDragostea e o sintez\u0103 a spiri\u00adtului ce duce la \u00eemplinire\u201d[29]<\/sup><\/a>, deci c\u0103 ea nu se limiteaz\u0103 la a fi simpl\u0103 pl\u0103cere fiziologic\u0103 \u0219i psi\u00adho-afec\u00adtiv\u0103, ci este mult mai mult: bucurie generat\u0103 de faptul \u201ec\u0103 e crea\u021bie, e \u00eemplinire\u201d.<\/p>\n\n\n\n

Dar s\u0103 reamintim ceea ce anticipam la \u00eenceputul paragrafului c\u0103, \u00een afar\u0103 de dimensiunea ce vizeaz\u0103 lumea concret\u0103 a lucrurilor, dragostea mai are o dimensiune: cea metafizic\u0103, fiindc\u0103 \u201eeste marea cale a absolutului\u201d. Ceea ce \u00een\u00adseam\u00adn\u0103, c\u0103 \u201edin ea s\u2011a creat lumea \u0219i prin ea dureaz\u0103. Lumea exist\u0103 prin crea\u021bie \u0219i binele care e la temelia lumii exist\u0103 la fel. Dar crea\u021bia \u0219i binele nu pot exista f\u0103r\u0103 dragoste\u201d \u2013 idee ce \u00eei pri\u00adle\u00adjuie\u0219te lui Bernea ad\u0103ugarea \u201ela afirma\u021bia c\u0103 Dumnezeu a f\u0103cut lumea cu cuv\u00e2ntul\u201d pe aceea \u201ec\u0103 a f\u0103cut-o din dragoste\u201d.[30]<\/sup><\/a><\/p>\n\n\n\n

\u00cen lumina celor afirmate mai \u00eenainte, el proiecteaz\u0103 perspectiva metafizic\u0103 \u0219i reli\u00adgioas\u0103, care contureaz\u0103 un nou punct de vedere, \u0219i asupra \u201edragostei pentru o femeie, singurul mod de a ne \u00eemplini ca oameni \u0219i pe aceast\u0103 cale ce ne-o impune via\u021ba\u201d. Pen\u00adtru a deveni un sentiment uman, chiar atunci c\u00e2nd este experimentat\u0103 \u00een mod concret, dragostea trebuie s\u0103 treac\u0103 \u00eentr-o zon\u0103 de iluminare unde spiritul e activ printr-o par\u00adti\u00adci\u00adpare a noastr\u0103 la misterul crea\u021biei universale.[31]<\/sup><\/a><\/p>\n\n\n\n

Atotputernicia dragostei, ca \u0219i integralitatea ei, a\u0219a cum sunt v\u0103zute de Bernea, se datoreaz\u0103 introducerii dragostei \u00een zona misterului \u0219i a religiei. De aici, vin, spune el, \u201eexa\u00adger\u0103rile marilor \u00eenamora\u021bi\u201d, care v\u0103d \u00een acest caracter misterios \u0219i totalitar al senti\u00admentelor \u0219i din aranjarea lor pe c\u0103ile absolutului cauza frustr\u0103rilor \u0219i ne\u00eemplinirilor \u00een raport cu aspira\u021biile \u0219i proiectele lor \u00een a g\u0103si \u201eadev\u0103rata dragoste\u201d. Or, trebuie \u0219tiut, aten\u00ad\u021bioneaz\u0103 Bernea, c\u0103 pentru a evita dezam\u0103girea \u00een dragoste, \u201eadev\u0103rata dragoste se dezvolt\u0103 pe c\u0103i de mare tensiune de pe pozi\u021bii de reciprocitate; ea merge la unitatea existen\u021bial\u0103, la \u00eemplinire, la starea paradisiac\u0103 anticipat\u0103. Linia ei cre\u0219te \u00een arc cu efect de cre\u0219tere\u201d.[32]<\/sup><\/a> Ca finalitate pentru individ, \u201edragostea adev\u0103rat\u0103 vine ca o desf\u0103tare a spi\u00adri\u00adtului. Chiar dac\u0103 uneori prin firea noastr\u0103 ea aduce nefericire, str\u0103lucirile ei de moment nu lipsesc \u0219i prin ele noi putem s\u0103 ne bucur\u0103m. Este \u00eendeajuns o clip\u0103 de mare frumuse\u021be pentru ca \u00een ea s\u0103 afl\u0103m ceva din marea tain\u0103 a existen\u021bei \u0219i clipa s\u0103 ne fac\u0103 s\u0103 sim\u021bim fiorul eternit\u0103\u021bii\u201d.[33]<\/sup><\/a><\/p>\n\n\n\n

Afirm\u00e2nd c\u0103 dragostea are mai multe valen\u021be, Bernea a avut \u00een vedere \u0219i rostul ei \u00een planul gnoseologic<\/em> (al cunoa\u0219terii). C\u0103ci se pronun\u021b\u0103 astfel:<\/p>\n\n\n\n

\n

S-a spus c\u0103 dragostea deschide c\u0103ile cunoa\u0219terii \u0219i acest lucru este adev\u0103rat. […] Prin dra\u00adgoste cunoa\u0219tem ce este mai profund \u0219i mai secret \u00een cel\u0103lalt, \u00een esen\u021ba sa \u00eens\u0103\u0219i. Acest fapt se petrece \u00eentr-un dublu sens, dragostea revel\u00e2nd reciproc de la unul la cel\u0103lalt tainica natur\u0103 a omului. Mai mult dec\u00e2t at\u00e2t: omul prin dragoste se descoper\u0103 pe sine \u00eensu\u0219i.[34]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

Aceast\u0103 cunoa\u0219tere de sine, dar \u0219i a altuia ne d\u0103 posibilitatea s\u0103 \u00een\u021belegem exis\u00adten\u021ba divers\u0103 a formelor de dragoste (fiecare cu specificul s\u0103u, datorat caracteristicilor sale), \u00een func\u021bie de varietatea tipurilor umane purt\u0103toare de dragoste despre care Bernea vorbe\u0219te astfel:<\/p>\n\n\n\n

\n

Dragostea nu apare \u00een acela\u0219i fel la to\u021bi oamenii pentru c\u0103 purt\u0103torii ei nu sunt la fel; ea vari\u00ada\u00adz\u0103 dup\u0103 inteligen\u021ba, gradul de cultur\u0103 \u0219i orizontul spiritual al celui ce o poart\u0103 \u0219i o experi\u00admen\u00adteaz\u0103. Cel ce merge pe instincte poate s\u0103 tr\u0103iasc\u0103 o dragoste a senza\u021biilor tari \u0219i primitive, dar f\u0103r\u0103 nivel \u0219i f\u0103r\u0103 durat\u0103; aceasta este o dragoste superficial\u0103 \u0219i efemer\u0103. Omul inteligent, omul cald \u0219i subtil, angajat pe c\u0103ile pure ale domniei spiritului, experimenteaz\u0103 o dragoste cre\u00adatoare \u0219i dem\u00adn\u0103, nu rareori sublim\u0103, \u00een divinul contact cu existen\u021ba \u0219i lumea. Omul supe\u00adrior vede dragostea \u0219i o experimenteaz\u0103 \u00een mod concret, dar numai \u00een perspectiva eternit\u0103\u021bii.[35]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

Apropiere (atrac\u021bie, ata\u0219ament) asem\u0103n\u0103toare cu dragostea exist\u0103 la toate vie\u021bui\u00adtoarele, inclusiv la plante. Se pot observa cazuri de specii de plante care sunt atrase de vecin\u0103tatea unora, veget\u00e2nd optim, dar ofilindu-se \u00een vecin\u0103tatea altora (botani\u0219tii cu\u00adnosc acest fenomen \u0219i \u021bin seama de el la plantarea lor). La animale, lucrurile sunt \u0219i mai evi\u00addente, pentru c\u0103 ele dezvolt\u0103 sentimente comparabile cu cele ale oamenilor, dar totu\u0219i mult diferite ca nivel de manifestare, fa\u021b\u0103 de partenerul (perechea), de progenitura lor etc. Exemplul dat de Ernest Bernea este extrem de sugestiv: \u201e\u0218i o ursoaic\u0103 \u00ee\u0219i iube\u0219te tot at\u00e2t de mult puii ca \u0219i o mam\u0103 copiii, dar izvoarele acestui ata\u0219ament sunt altele. Se poate vorbi de dragoste numai \u00een cazul celei de a doua, unde leg\u0103tura primar\u0103 a instinctului a fost dep\u0103\u0219it\u0103\u201d.[36]<\/sup><\/a><\/p>\n\n\n\n

A\u0219adar, concluzia lui Bernea este c\u0103 dragostea apar\u021bine, ca propriu, <\/em>numai omu\u00adlui, \u0219i nu orice tip de dragoste. \u201eNumai aceea care e destin, \u00eemplinire \u0219i pace, numai aceea care face cu putin\u021b\u0103 bucuria de a tr\u0103i.\u201d[37]<\/sup><\/a><\/p>\n\n\n\n

\u00cen ideea de a ad\u00e2nci aceast\u0103 semnifica\u021bie specific\u0103 a dragostei, ca dimensiune exclusiv uman\u0103, Bernea afirm\u0103 categoric c\u0103 \u00een planul \u00eenalt \u0219i larg al transcenden\u021bei,<\/p>\n\n\n\n

\n

Dragostea este o cale a spiritului creator \u0219i o cale a absolutului. Marea dragoste implic\u0103 dep\u0103\u0219ire de sine, puritate \u0219i sete de absolut. Omul care iube\u0219te are putere de jertf\u0103 \u0219i de schimbare calitativ\u0103 a datelor vie\u021bii noastre de toate zilele \u2013 lucru sau om, p\u00e2n\u0103 \u00een locul unde ele cap\u0103t\u0103 transparen\u021ba adev\u0103rului.
Prin marea dragoste omul \u00eel apropie pe Dumnezeu \u0219i tr\u0103ie\u0219te numai \u00een lumin\u0103.[38]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

<\/div>\n\n\n\n
3. Dimensiunea fenomenologic-moral\u0103 a dragostei. Dragostea \u2013 temei al tuturor rela\u021biilor interpersonale<\/strong><\/h5>\n\n\n\n

Dragostea este aceea care realizeaz\u0103 deschiderea c\u0103tre altul, c\u0103tre semeni, prin aceasta \u00eens\u0103, concomitent, ea deschide \u0219i por\u021bile moralei. \u00cen perimetrul acesteia din urm\u0103, se petrece un fapt important, plin de consecin\u021be: aici omul cap\u0103t\u0103 caracter, devenind om moral. \u00cen acest sens se arat\u0103 a fi nota\u021bia lui Bernea: \u201eiluminat\u0103 deschidere este dragostea; ea este un foc l\u0103untric ce duce la \u00eemplinirea destinului uman\u201d, din care dimensiunea moral\u0103 face parte intrinsec\u0103, adaug eu. Aduc\u00e2nd ceva din misterul crea\u021biei, dragostea transfigureaz\u0103, omul dob\u00e2ndind noi calit\u0103\u021bi umane \u0219i morale. Aici, \u00een sfera moralei, \u201e\u00eentre cele dou\u0103 fiin\u021be care se iubesc se angajeaz\u0103 \u00een acest fel o cre\u0219tere continu\u0103 a unui poten\u021bial neb\u0103nuit ce face ca oamenii s\u0103 devin\u0103 mai oameni\u201d, arat\u0103 Bernea.<\/p>\n\n\n\n

\u00cen aceast\u0103 perspectiv\u0103 cap\u0103t\u0103 o semnifica\u021bie etic\u0103 aparte ideea lui c\u0103:<\/p>\n\n\n\n

\n

Etosul este principial dragoste<\/em>; dragostea d\u0103 con\u021binut, creeaz\u0103 \u0219i transfigureaz\u0103 totul, d\u0103 sens, ad\u00e2n\u00adcime \u0219i puritate cugetului nostru, form\u0103, durat\u0103 \u0219i frumuse\u021be operei noastre. Prin dragoste prin\u00adcipiul binelui genereaz\u0103 lumea<\/em>, tot prin ea sim\u021bim bucuria de a fi \u00een lume \u0219i de a cunoa\u0219te; doru\u00adrile toate (cite\u0219te: aspira\u021biile \u0219i idealurile \u2013 n. m., C. S.), ca ni\u0219te chem\u0103ri din ad\u00e2nc nu mai sunt himere, ci tot at\u00e2tea modalit\u0103\u021bi de \u00eemplinire\u201d (subl. m., C. S.).<\/p>\n<\/blockquote>\n\n\n\n

Bernea este convins, \u00een spirit rousseau-ist, c\u0103 \u201edragostea e de la \u00eenceput\u201d (omul e bun de la natur\u0103, societatea este cea care treptat l-a \u00eenr\u0103it), urmarea fiind faptul c\u0103 \u0219i morala dateaz\u0103 tot de atunci, fiind generat\u0103 de ea. Morala presupune existen\u021ba comu\u00adnit\u0103\u021bii, a grupului social, neput\u00e2ndu-se na\u0219te \u0219i manifesta \u00een cazul indivizilor singulari. (Lui Robinson Crusoe al lui Daniel Defoe nu-i trebuie moral\u0103, at\u00e2ta timp c\u00e2t nu are semen cu care s\u0103 interac\u021bioneze.) Or, prin dragoste omul alung\u0103 singur\u0103tatea \u0219i arunc\u0103 pun\u021bi c\u0103tre altul. \u201eDragostea \u00ee\u0219i are o cauz\u0103 \u00een n\u0103zuin\u021ba de alungare a singur\u0103t\u0103\u021bii <\/em>\u0219i \u00een nevoia de integrare<\/em>\u201d (subl. m., C. S.). Pentru c\u0103, explic\u0103 Bernea, \u201euneori ne sim\u021bim sin\u00adguri, nu spa\u021bial, ci \u00een sens interior, spiritual \u0219i atunci nevoia de \u00eemplinire se impune; ca\u00adlea cea mai sigur\u0103 este dragostea\u201d, \u201ecale dat\u0103 nou\u0103, prin care se biruie singur\u0103tatea \u0219i moartea\u201d.[39]<\/sup><\/a><\/p>\n\n\n\n

Odat\u0103 cu dragostea pentru altul se impune \u0219i morala ca factor complementar de aderare a \u00eentregii noaste fiin\u021be la ceea ce este mai esen\u021bial \u0219i superior \u00een existen\u021ba \u0219i func\u021bionarea grupului social. S\u0103 lu\u0103m ca exemplu cel mai simplu caz de apropiere \u00eentre indivizii umani, unde vedem c\u0103 \u201eprincipiul masculin \u0219i cel feminin, \u00een frenetica lor aspira\u021bie spre unitate \u00ee\u0219i alung\u0103 existen\u021ba tulburat\u0103 de o insuficien\u021b\u0103 bolnav\u0103, p\u00e2n\u0103 la locul unde singur\u0103tatea este biruit\u0103 \u0219i se instaleaz\u0103 o plin\u0103tate fecund\u0103\u201d.<\/p>\n\n\n\n

Pentru cei mai mul\u021bi dintre oameni raportul dintre cele dou\u0103 sexe \u2013 b\u0103rbat \u0219i femeie \u2013 pare a fi unul exterior, m\u0103rginit \u0219i banal. Dincolo de aparen\u021b\u0103, \u00een realitate acest raport este mult mai complex \u0219i profund; \u201eel este mult mai semnificativ dec\u00e2t tendin\u00ad\u021bele obscure ale existen\u021bei sale care se reduc de cele mai multe ori la pl\u0103cere, iar alteori premeditat la ideea perpetu\u0103rii speciei, care \u00een modul cum este obi\u0219nuit g\u00e2ndit\u0103 are un caracter stupid \u0219i vulgar\u201d.[40]<\/sup><\/a> (Este adev\u0103rat c\u0103 Bernea avertizeaz\u0103 c\u0103 \u201eat\u00e2t unul dintre principii, c\u00e2t \u0219i cel\u0103lalt sunt principii universale, mereu \u00een stare de tensiune, dar nu me\u00adreu \u00een contradic\u021bie\u201d, ceea ce face ca, la un moment dat, \u201edrama\u201d generat\u0103 de ele s\u0103 se transforme \u00een bucurie.)<\/p>\n\n\n\n

\u00cen concluzie, \u00eentr-un limbaj metaforic ce ne trimite \u00een spa\u021biul celest, Bernea sus\u00ad\u021bine c\u0103, \u201edragostea este \u00een str\u0103fundurile ei o experien\u021b\u0103 generatoare \u00een care femeia e co\u00adro\u00adl\u0103 cos\u00admic\u0103, iar b\u0103rbatul nucleu solar, act fundamental \u00een desf\u0103\u0219urare. Unirea lor de\u00advine prin aceste dimensiuni un fenomen de natur\u0103 uman\u0103 \u00een toat\u0103 amplitudinea ei<\/em>, participant\u0103 activ\u0103 \u00een procesul de crea\u021bie universal\u0103 \u0219i \u00eemplinire spiritual\u0103<\/em>\u201d.[41]<\/sup><\/a><\/p>\n\n\n\n

De aici \u00eencolo totul este dirijat, normativ \u0219i valoric (axiologic), \u00een perimetrul moralei rela\u021biilor dintre sexe, de etica familiei. C\u0103s\u0103toria este \u00een primul r\u00e2nd func\u021biune de dragoste<\/em> \u0219i pe aceast\u0103 cale ea vrea s\u0103 aduc\u0103 o \u00eemp\u0103care, o \u00eemplinire, dep\u0103\u0219ind plu\u00adra\u00adlul \u0219i contradic\u021bia celor \u201edoi poli din sfera existen\u021bei umane: principiul masculin \u0219i prin\u00adci\u00adpiul feminin, care stau obi\u0219nuit \u00eentr-o stare de tensiune\u201d.[42]<\/sup><\/a> \u201e\u00cen c\u0103s\u0103torie stau fa\u021b\u0103 \u00een fa\u021b\u0103 dou\u0103 existen\u021be, b\u0103rbatul \u0219i femeia, care \u00een fond sunt dou\u0103 principii \u00een stare de ten\u00adsi\u00adu\u00adne cu n\u0103zuin\u021ba spre unitate care vine prin dragoste din umanitatea lor comun\u0103, reali\u00adzat\u0103 \u00een androginism.\u201d[43]<\/sup><\/a><\/p>\n\n\n\n

\u00cen opinia lui Bernea, \u201ec\u0103s\u0103toria reu\u0219e\u0219te numai atunci c\u00e2nd ea devine un fapt spiri\u00adtual<\/em> care face din multiplicitate \u0219i varietatea vie\u021bii o sintez\u0103, o existen\u021b\u0103 nou\u0103 \u00eempli\u00adnit\u0103 a tuturor n\u0103zuin\u021belor de unificare a sexelor\u201d.[44]<\/sup><\/a> Rezultatul armoniei \u0219i unit\u0103\u021bii celor dou\u0103 principii (sexe) este pacea interioar\u0103 pe care el o nume\u0219te fericire.<\/p>\n\n\n\n

\u0218i tot Bernea este acela care ne propune s\u0103 cobor\u00e2m de pe \u00eenaltul piedestal al dezbaterilor despre c\u0103s\u0103torie la nivel metafizic, \u00eentr-un mod ideal \u0219i idilic, \u0219i s\u0103 observ\u0103m ce se petrece \u00een via\u021ba de toate zilele (\u00eendemn \u00een sensul celui f\u0103cut de Creator, Luceaf\u0103rului: \u201e … \u0218i pentru cine vrei s\u0103 mori?\/ \u00centoarce-te, te-ndreapt\u0103\/ Spre-acel p\u0103m\u00e2nt r\u0103t\u0103citor\/ \u0218i vezi ce te a\u0219teapt\u0103\u201d (Eminescu, Luceaf\u0103rul<\/em>). Pe acest \u201ep\u0103m\u00e2nt r\u0103t\u0103citor\u201d, ne informeaz\u0103 Bernea, \u201eoamenii no\u0219tri de toate zilele, acei c\u0103rora le place s\u0103 ias\u0103 din umanitate privesc femeia \u00eentr-un mod cu totul superficial \u0219i nedemn. Pentru cei mai mul\u021bi dintre oameni femeia este un obiect de uz casnic sau un instrument de furnizat pl\u0103ceri iar c\u0103s\u0103toria este o institu\u021bie prin care se c\u00e2\u0219tig\u0103 o certitudine economic\u0103 \u0219i sexual\u0103, \u00een acest sens este privit\u0103 \u00een general dragostea. Dragostea lor ca \u0219i c\u0103s\u0103toria au \u00eens\u0103 aceea\u0219i calitate pe care o are \u00eens\u0103\u0219i via\u021ba lor ce se mi\u0219c\u0103 \u00eentre senza\u021bie \u0219i apetit\u201d.[45]<\/sup><\/a> \u201eOamenii c\u00e2nd se c\u0103s\u0103toresc o fac mai des \u00eempin\u0219i de instincte, mai rar din dragoste care poate fi \u0219i ea derutat\u0103; ei \u00ee\u0219i iau \u00een acest fel amante \u00een loc de so\u021bii. De aceea aici nu mai poate fi vorba nici de dragoste, nici de familie, nici de cas\u0103 \u00een sens moral de c\u0103min \u0219i cu at\u00e2t mai pu\u021bin de \u00eemplinire a unui destin uman superior, a\u0219a cum apare \u00een androginism.\u201d[46]<\/sup><\/a><\/p>\n\n\n\n

\u00cen via\u021ba lor obi\u0219nuit\u0103 oamenii situeaz\u0103 centrul dragostei \u00een pl\u0103cere, ceea ce \u00een\u00adseam\u00adn\u0103 c\u0103 prin aceast\u0103 limitare \u00eei creeaz\u0103 premisele dispari\u021biei. Spre deosebire, dra\u00adgos\u00adtea adev\u0103rat\u0103, urmat\u0103 de o c\u0103s\u0103torie pe m\u0103sur\u0103 \u2013 nu aparent\u0103, \u00een\u0219el\u0103toare, cum este cea care se axeaz\u0103 doar pe pl\u0103cere \u2013 \u201enu este un impuls biologic \u0219i nici m\u0103car o economie sau certitudine erotic\u0103\u201d, ci ea este \u201en\u0103zuin\u021b\u0103 la unitate, sintez\u0103 creatoare a dou\u0103 principii \u0219i a dou\u0103 fiin\u021be, este valorificarea suprem\u0103 a leg\u0103turii \u00eentre aceste fiin\u021be ce caut\u0103 s\u0103-\u0219i exprime umanitatea.[47]<\/sup><\/a><\/p>\n\n\n\n

C\u0103s\u0103toria ca unire formal\u0103, \u00een forma ei nud\u0103, simpl\u0103, doar ca \u201eo form\u0103 social\u0103, cum e c\u0103s\u0103toria civil\u0103, sau numai una material\u0103, adic\u0103 convie\u021buirea pe acela\u0219i spa\u021biu \u0219i ajutorul reciproc (vezi, ca exemplu, c\u0103s\u0103toria dintre Ion \u0219i Ana, din romanul Ion <\/em>al lui Liviu Rebreanu, partea I, \u201eGlasul P\u0103m\u00e2ntului\u201d \u2013 n. m., C. S.), … este iluzorie \u0219i p\u00e2n\u0103 la sf\u00e2r\u0219it degradant\u0103\u201d[48]<\/sup><\/a>, apreciaz\u0103 Bernea. \u00cen aceea\u0219i idee el consider\u0103 c\u0103 nu trebuie s\u0103 trat\u0103m c\u0103s\u0103toria ca pe un fenomen banal, pentru c\u0103 ea \u201enu este o legalizare a leg\u0103turilor sexuale \u0219i nici a unei dragoste hr\u0103nit\u0103 nesim\u021bit din izvoarele tulburi ale incon\u0219tientului \u0219i p\u00e2n\u0103 la sf\u00e2r\u0219it ale instinctelor\u201d, ci ca pe ceva foarte serios, de o mare profunzime:<\/p>\n\n\n\n

\n

Principial c\u0103s\u0103toria merge pe un fond metafizic, pe o fuziune spiritual\u0103 care dep\u0103\u0219e\u0219te indivi\u00addualul \u0219i accidentul, merg\u00e2nd \u00een inima lucrurilor, acolo unde se produce minunea \u00eemplinirii androgine.[49]<\/sup><\/a><\/p>\n<\/blockquote>\n\n\n\n

Mai \u00eent\u00e2i trebuie schimbat\u0103 perspectiva b\u0103rbatului asupra femeii \u00een familia \u00eente\u00adme\u00adiat\u0103 pe dragoste \u00een sensul c\u0103 \u201e[f]emeia devenit\u0103 so\u021bie este \u00een primul r\u00e2nd un om, omul cel mai apropiat \u0219i cel mai bun, omul prin care \u0219i al\u0103turi de care \u00eempline\u0219ti un des\u00adtin. Leg\u0103tura sexual\u0103 exist\u0103, dar nu este definitorie \u00een mod esen\u021bial pentru c\u0103 ea cade \u0219i dincolo de sfera de existen\u021b\u0103 uman\u0103; ea este real\u0103 \u0219i necesar\u0103 prin caracterul ei natu\u00adral, dar aceast\u0103 leg\u0103tur\u0103 cap\u0103t\u0103 o semnifica\u021bie nou\u0103 prin dragoste, adev\u0103rata leg\u0103\u00adtur\u0103 fiind de natur\u0103 spiritual\u0103; de aici \u00eens\u0103\u0219i natura biologic\u0103 a c\u0103s\u0103toriei se schimb\u0103, se transfigureaz\u0103\u201d.[50]<\/sup><\/a><\/p>\n\n\n\n

\u00cen acela\u0219i timp \u0219i din aceea\u0219i necesitate \u201eo femeie \u00een rosturile ei fire\u0219ti \u0219i nobile caut\u0103 s\u0103 cucereasc\u0103, dar pentru ce? Pentru a st\u0103p\u00e2ni sau pentru a specula fondul subu\u00adman? Femeia inteligent\u0103 \u0219i demn\u0103 cucere\u0219te pentru a se \u00eemplini pe sine \u0219i a crea pentru al\u021bii\u201d, spune Bernea cu inten\u021bia de a ar\u0103ta cum trebuie s\u0103 procedeze o femeie pentru a p\u0103stra dragostea \u0219i respectul unui b\u0103rbat considerat de ea un om superior.<\/p>\n\n\n\n

Abia acum devine comprehensibil\u0103 st\u0103ruin\u021ba lui Ernest Bernea de a sus\u021bine cu hot\u0103r\u00e2re: \u201ec\u0103s\u0103toria nu este o chestiune comercial\u0103 \u0219i nici m\u0103car o problem\u0103 de \u00eento\u00adv\u0103\u00adr\u0103\u0219ire. \u00cen prima form\u0103 este imoral\u0103, \u00een a doua periferic\u0103 iar \u00eempreun\u0103 sunt vulgare.\u201d Ca urmare, privind lucrurile \u00een ad\u00e2ncime, nu \u00een aparen\u021bele lor \u00een\u0219el\u0103toare, \u201ec\u0103s\u0103toria poate fi o garan\u021bie economic\u0103 sau erotic\u0103, dar aceasta cap\u0103t\u0103 semnifica\u021bii abia prin caracterul ei spiritual \u0219i sacru care \u00een acest fel poate atinge gradul de universalitate al sferei de existen\u021b\u0103 uman\u0103\u201d.[51]<\/sup><\/a><\/p>\n\n\n\n

Chiar dac\u0103 este redundant\u0103, relu\u0103m argumentarea \u00een jurul ideii for\u021b\u0103 care str\u0103bate \u00eentreaga abordare a temei dragostei (implicit a c\u0103s\u0103toriei) de c\u0103tre Ernest Bernea \u00een pro\u00adpria exprimare:<\/p>\n\n\n\n

Principiul masculin \u0219i cel feminin se presupun existen\u021bial \u0219i se \u00eemplinesc \u00eentr-o unitate supe\u00adrioa\u00adr\u0103, o unitate care \u00eenseamn\u0103 pluralitate \u0219i armonie, tensiune \u0219i crea\u021bie, \u00eemp\u0103care. Bucuria c\u0103s\u0103to\u00adriei st\u0103 \u00een reg\u0103sirea \u00een cel\u0103lalt, \u00een fecundarea lor natural\u0103 \u0219i spiritual\u0103, \u00een fiorul unei lumi trans\u00adcen\u00addente p\u00e2n\u0103 \u00een zona unde misterul crea\u021biei se deschide \u00een act.
C\u0103s\u0103toria adev\u0103rat\u0103, de\u0219i are un aspect biologic \u0219i altul social, nu se realizeaz\u0103 numai pe aceste dou\u0103 planuri; ea se realizeaz\u0103 deplin \u00eentr-o zon\u0103 superioar\u0103 existen\u021bial\u0103, acolo unde om, cosmos \u0219i Dumnezeu colaboreaz\u0103.
\u00cen acest fel c\u0103s\u0103toria, act banal prin frecven\u021b\u0103, p\u0103streaz\u0103 ceva din frumuse\u021bea principial\u0103 a lucrurilor prin care convie\u021buirea devine \u00eemplinire.[52]<\/sup><\/a><\/p>\n\n\n\n

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

[1]<\/sup><\/a> De pild\u0103, \u00een filosofia rom\u00e2neasc\u0103 o astfel de concep\u021bie \u00eent\u00e2lnim \u0219i la Constantin Micu Stavila, care postuleaz\u0103, de pe pozi\u021bii cre\u0219tine, c\u0103 \u201eprintre manifest\u0103rile vie\u021bii personale, se afl\u0103 una, care merit\u0103 s\u0103 fie trecut\u0103 \u00een fruntea tuturor celorlalte, prin \u00eensu\u0219irea deosebit\u0103 pe care o are de a cuprinde, \u00eentr-o singur\u0103 tr\u0103s\u0103\u00adtur\u0103, toate modurile posibile de exprimare a acelei facult\u0103\u021bi originare de transcen\u00addere \u0219i d\u0103ruire de sine prin care fiin\u021ba ne-a ap\u0103rut capabil\u0103 de a se afirma, \u00een chiar unitatea con\u0219tiin\u021bei de sine, ca o con\u0219tiin\u021b\u0103 a lumii sau ca un principiu de rela\u021bie \u0219i armonie universal\u0103. Aceast\u0103 \u00eensu\u0219ire misterioas\u0103 a fiin\u021bei, care ne \u00eeng\u0103duie s\u0103 g\u0103sim, \u00een \u00eens\u0103\u0219i unitatea vie\u021bii personale, unitatea existen\u021bei universale este, dup\u0103 cum \u0219tim, aceea a iubirii.\u201d \u201eIubirea se dovede\u0219te astfel, \u00een toate cazurile, drept cel mai de seam\u0103 vehicul al tuturor perfec\u021biunilor p\u0103\u00adm\u00e2nte\u0219ti. C\u00e2nd Apostolul Pavel (\u00een Corinteni<\/em>, I, 8) spunea c\u0103 toate vor pieri \u00een aceast\u0103 lume \u0219i lumea \u00eens\u0103\u0219i va pieri \u00een afar\u0103 de iubire, care va exista \u00een veci, a stabilit o ordine de ierarhie \u0219i o preferin\u021b\u0103 a valorilor, care corespunde \u00eentru totul pozi\u021biei dominante pe care o de\u021bine iubirea \u00een economia vie\u021bii universale. Marea \u00eensemn\u0103tate a iubirii vine de acolo c\u0103, fiind voca\u021bia cea mai aleas\u0103 a vie\u021bii personale, este p\u00e2rghia de bolt\u0103 a \u00eentregii existen\u021be \u0219i axul metafizic al ei. Str\u00e2ns legat\u0103 de destinul vie\u021bii personale, iubirea pune aceea\u0219i can\u00addidatur\u0103 la nemurire pe care o pune sc\u00e2nteia nepieritoare a personalit\u0103\u021bii divine.\u201d \u201eNic\u0103ieri iubirea nu-\u0219i g\u0103\u00adse\u0219\u00adte o sfer\u0103 mai larg\u0103 \u0219i mai nelimitat\u0103 de ac\u021biune ca \u00een rela\u021bia sufletului cu Dumnezeu, pentru c\u0103 nic\u0103ieri rela\u021bia de iubire nu se afl\u0103 \u00een prezen\u021ba unei fiin\u021be mai deplin \u0219i mai profund reale \u0219i personale. Fiind o per\u00adsoa\u00adn\u0103, sau mai exact persoana prin excelen\u021b\u0103, Dumnezeu este sursa prin excelen\u021b\u0103 a iubirii \u0219i cere s\u0103 fie cu\u00adnos\u00adcut prin iubire.\u201d \u00cen acest sens, Micu Stavila sus\u021binea c\u0103 \u201eexisten\u021ba unei prezen\u021be reale \u0219i a celei mai vii \u0219i mai concrete rela\u021bii cu putin\u021b\u0103, rela\u021bia de la persoan\u0103 la persoan\u0103 (de la \u201eindivid la individ\u201d, de la \u201esuflet la suflet\u201d \u2013 n. m., C. S.), acesta este domeniul experien\u021bei religioase\u201d. Pe scurt, afirm\u0103 el cu convingere, \u201epa\u00adlin\u00adgenezia s\u0103v\u00e2r\u0219it\u0103 de cre\u0219tinism a adus (restituit) demersul creator al unei divinit\u0103\u021bi infinit liberale \u0219i suve\u00adrane, care creeaz\u0103 dintr-o plenitudine, iar nu dintr-o lips\u0103, din iubire, iar nu din calcul, care face tot ceea ce exist\u0103 pentru perfec\u021biunea care apar\u021bine existen\u021bei \u0219i actului de a o produce. Iat\u0103 ce face marea glorie a creaturilor dimpreun\u0103 cu aceea a Creatorului lor \u00een lumina cre\u0219tinismului\u201d. (Constantin Micu Stavila, Des\u00adcoperirea vie\u021bii personale<\/em>, pp. 141, 178, 179.)<\/p>\n\n\n\n

\u00cen acela\u0219i orizont ideatic dezvolt\u0103 tema dragostei, cu toate valen\u021bele ei, \u0219i filosoful br\u0103ilean Vasile B\u0103ncil\u0103 (vezi \u00een acest sens: Vasile B\u0103ncil\u0103, Opere<\/em>, vol. I\u2013XVI, ed. \u00eengrijit\u0103 de Dora Mezdrea, Muzeul Br\u0103i\u00adlei, Editura Istros, 2003\u20132012, dar \u0219i Constantin Stroe, \u201eProviden\u021bialismul difuz\u201d \u2013 Sistemul filosofic cu fundamente metafizice \u0219i finalit\u0103\u021bi etic-culturale al lui Vasile B\u0103ncil\u0103<\/em>, Br\u0103ila, Editura Istros a Muzeului Br\u0103ilei \u201eCarol I\u201d, 2022; Constantin Stroe, Dimensiunea etic-moral\u0103 a sistemului filosofic al lui Vasile B\u0103n\u00adcil\u0103<\/em>, Br\u0103ila, Editura Istros a Muzeului Br\u0103ilei \u201eCarol I\u201d, 2021.<\/p>\n\n\n\n

[2]<\/sup><\/a> Ernest Bernea, Mic tratat de \u00een\u021belepciune \u0219i virtute<\/em>, p. 74.<\/p>\n\n\n\n

[3]<\/sup><\/a> Ibidem<\/em>, p. 72.<\/p>\n\n\n\n

[4]<\/sup><\/a> Ibidem<\/em>, p. 77.<\/p>\n\n\n\n

[5]<\/sup><\/a> Ibidem<\/em>, p. 73, subl. m.<\/p>\n\n\n\n

[6]<\/sup><\/a> Ibidem<\/em>, p. 74.<\/p>\n\n\n\n

[7]<\/sup><\/a> E. Bernea, Medita\u021bii filosofice<\/em>, p. 35.<\/p>\n\n\n\n

[8]<\/sup><\/a> Ibidem<\/em>, p. 123.<\/p>\n\n\n\n

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

[10]<\/sup><\/a> Ibidem<\/em>, p. 123.<\/p>\n\n\n\n

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

[12]<\/sup><\/a> Ibidem<\/em>, p. 105, subl. m., C. S.<\/p>\n\n\n\n

[13]<\/sup><\/a> Ibidem<\/em>, p. 124.<\/p>\n\n\n\n

[14]<\/sup><\/a> Ernest Bernea, Mic tratat de \u00een\u021belepciune \u0219i virtute<\/em>, p. 72.<\/p>\n\n\n\n

[15]<\/sup><\/a> E. Bernea, Medita\u021bii filosofice<\/em>, p. 125.<\/p>\n\n\n\n

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

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

[18]<\/sup><\/a> Ibidem<\/em>, p. 124.<\/p>\n\n\n\n

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

[20]<\/sup><\/a> Ibidem<\/em>, p. 125.<\/p>\n\n\n\n

[21]<\/sup><\/a> Ibidem<\/em>, pp. 125\u2013126.<\/p>\n\n\n\n

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

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

[24]<\/sup><\/a> Ernest Bernea, Mic tratat de \u00een\u021belepciune \u0219i virtute<\/em>, p. 74.<\/p>\n\n\n\n

[25]<\/sup><\/a> Ibidem<\/em>, p. 75.<\/p>\n\n\n\n

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

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

[28]<\/sup><\/a> Ibidem<\/em>, p. 78.<\/p>\n\n\n\n

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

[30]<\/sup><\/a> Ibidem<\/em>, p. 75.<\/p>\n\n\n\n

[31]<\/sup><\/a> Ibidem<\/em>, p. 76.<\/p>\n\n\n\n

[32]<\/sup><\/a> Ibidem<\/em>, p. 77.<\/p>\n\n\n\n

[33]<\/sup><\/a> Ibidem<\/em>, p. 83.<\/p>\n\n\n\n

[34]<\/sup><\/a> Ibidem<\/em>, p. 79.<\/p>\n\n\n\n

[35]<\/sup><\/a> Ibidem<\/em>, p. 83.<\/p>\n\n\n\n

[36]<\/sup><\/a> Ibidem<\/em>, pp. 76\u201377.<\/p>\n\n\n\n

[37]<\/sup><\/a> Ibidem<\/em>, p. 82.<\/p>\n\n\n\n

[38]<\/sup><\/a> Ibidem<\/em>, p. 84.<\/p>\n\n\n\n

[39]<\/sup><\/a> Ibidem<\/em>, p. 97.<\/p>\n\n\n\n

[40]<\/sup><\/a>Ibidem<\/em>, pp. 99\u2013100, subl. m., C. S.<\/p>\n\n\n\n

[41]<\/sup><\/a> Ibidem<\/em>, p. 100.<\/p>\n\n\n\n

[42]<\/sup><\/a> Ibidem<\/em>, p. 95.<\/p>\n\n\n\n

[43]<\/sup><\/a> Ibidem<\/em>, p. 97.<\/p>\n\n\n\n

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

[45]<\/sup><\/a> Ibidem<\/em>, p. 96.<\/p>\n\n\n\n

[46]<\/sup><\/a> Ibidem<\/em>, p. 97.<\/p>\n\n\n\n

[47]<\/sup><\/a> Ibidem<\/em>, p. 98.<\/p>\n\n\n\n

[48]<\/sup><\/a> Ibidem<\/em>,p. 96.<\/p>\n\n\n\n

[49]<\/sup><\/a> Ibidem<\/em>, p. 96.<\/p>\n\n\n\n

[50]<\/sup><\/a> Ibidem<\/em>, pp. 96\u201397.<\/p>\n\n\n\n

[51]<\/sup><\/a> Ibidem<\/em>, p. 95.<\/p>\n\n\n\n

[52]<\/sup><\/a> Ibidem<\/em>, p. 98.<\/p>\n\n\n\n

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

B\u0103ncil\u0103, Vasile, Opere<\/em>, vol. I\u2013XVI, ed. \u00eengrijit\u0103 de Dora Mezdrea, Muzeul Br\u0103ilei, Editura Istros, 2003\u20132012.<\/p>\n\n\n\n

Bernea, Ernest, Mic tratat de \u00een\u021belepciune \u0219i virtute<\/em>, Bucure\u0219ti, Editura Predania, 2021.<\/p>\n\n\n\n

Bernea, Ernest, Medita\u021bii filosofice. Note pentru o filosofie inactual\u0103<\/em>, Bucure\u0219ti, Editura Predania, 2010.<\/p>\n\n\n\n

Micu Stavila, Constantin, Descoperirea vie\u021bii personale<\/em>, ed. rev\u0103zut\u0103 de \u0218tefan Delureanu, prefa\u021b\u0103 de Bogdan T\u0103taru-Cazaban, Bucure\u0219ti, Editura Paideia, 2006.<\/p>\n\n\n\n

Stroe, Constantin, Dimensiunea etic-moral\u0103 a sistemului filosofic al lui Vasile B\u0103ncil\u0103<\/em>, Br\u0103ila, Editura Istros a Muzeului Br\u0103ilei \u201eCarol I\u201d, 2021.<\/p>\n\n\n\n

Stroe, Constantin, \u201eProviden\u021bialismul difuz\u201d \u2013 Sistemul filosofic cu fundamente metafizice \u0219i finalit\u0103\u021bi etic\u2011cul\u00adtu\u00adrale al lui Vasile B\u0103ncil\u0103<\/em>, Br\u0103ila, Editura Istros a Muzeului Br\u0103ilei \u201eCarol I\u201d, 2022.<\/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. 113\u2013123]<\/p>\n\n\n\n

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