Foto: The Agony in the Garden, William Blake 1799-1800<\/p>\n\n\n\n
Nietzsche era un g\u00e2nditor extrem de sensibil la importan\u021ba \u0219i \u00eensemn\u0103tatea nevoii de sens \u00een via\u021b\u0103 a omului, sensibilitate ce devine aparent\u0103 \u00een urm\u0103torul pasaj:<\/p>\n\n\n\n
\n\u201dGradual, omul a devenit un animal fantastic care mai are de \u00eendeplinit, \u00een plus, \u00eenc\u0103 o condi\u021bie fa\u021b\u0103 de cel\u0103lalte animale: omul trebuie s\u0103 cread\u0103, s\u0103 \u0219tie din timp \u00een timp, de ce exist\u0103; rasa lui nu poate \u00eenflori f\u0103r\u0103 o periodic\u0103 \u00eencredere \u00een via\u021b\u0103.\u201d<\/em><\/p>\n\n\n\n
<\/p>\n(\u0218tiin\u021ba vesel\u0103, Friedrich Nietzsche)<\/cite><\/blockquote>\n\n\n\n
Nenum\u0103ra\u021bi al\u021bi g\u00e2nditori au examinat \u0219i au \u00eencercat s\u0103 \u00een\u021beleag\u0103 aceast\u0103 nevoie universal\u0103 de \u201dsens\u201d sau, cum spune Nietzsche, aceast\u0103 nevoie a omului de a \u0219tii \u201dde ce exist\u0103\u201d. De exemplu, filosoful Ernest Becker noteaz\u0103 c\u0103 au existat triburi primitive care nu au mai putut tr\u0103i dup\u0103 ce au fost expu\u0219i influen\u021bei societ\u0103\u021bii vestice pentru prima dat\u0103, realiz\u00e2nd c\u0103 sensul vie\u021bii, de care erau \u00eenainte siguri, nu era scris \u00een \u021bes\u0103tura universului.<\/p>\n\n\n\n
\u00cen cartea lui, spune:<\/p>\n\n\n\n
\n\u201dAntropologii \u0219tiu, de mult, c\u0103 atunci c\u00e2nd membrii unui trib \u00ee\u0219i pierd sentimentul c\u0103 modul lor de via\u021b\u0103 este stabil \u00een timp, se opresc din a se mai reproduce sau, \u00een num\u0103r mare, se \u00eentind pe jos \u0219i mor l\u00e2ng\u0103 r\u00e2uri pline cu pe\u0219ti; m\u00e2ncarea nu este principala hran\u0103 a omului\u201d<\/em><\/p>\n\n\n\n
<\/p>\n(Na\u0219terea \u0219i moartea sensului, Ernest Becker)<\/cite><\/blockquote>\n\n\n\n
Becker consider\u0103 nevoia de sens a vie\u021bii mai important\u0103 dec\u00e2t o considera Nietzsche. Omenirea nu numai c\u0103 trebuie s\u0103 cread\u0103 c\u0103 via\u021ba are sens ca s\u0103 \u00eenfloreasc\u0103, ci trebuie s\u0103 fie convin\u0219i c\u0103 via\u021ba are sens pentru a supravie\u021bui.<\/p>\n\n\n\n
Care parte a existen\u021bei umane creaz\u0103 aceast\u0103 nevoie de a crede \u00eentr-un sens al vie\u021bii? Am notat, deja, parerea lui Arthur Schopenhauer care sus\u021binea ca sursa este inevitabilitatea suferin\u021bei combinat\u0103 cu con\u0219tientizarea certitudinii mor\u021bii. \u0218i Nietzsche, influen\u021bat de Schopenhauer, sus\u021binea c\u0103 nevoia pentru sens a vie\u021bii este legat\u0103 intim de nevoia de a avea un sens pentru suferin\u021be. El spunea:<\/p>\n\n\n\n
\n\u201dOmul, cel mai curajos dintre animale, \u0219i unul dintre cei mai obi\u0219nui\u021bi cu suferin\u021ba, nu repudiaz\u0103 suferin\u021ba \u00een sine; el o dore\u0219te, chiar o caut\u0103, cu condi\u021bia de a i se oferi un sens pentru ea, un scop al suferin\u021bei. Lipsa de sens a suferin\u021bei, \u0219i nu suferin\u021ba \u00eens\u0103\u0219i, este blestemul aruncat asupra omenirii p\u00e2n\u0103 acum.\u201d<\/em><\/p>\n\n\n\n
<\/p>\n(Genealogia moralei, Friedrich Nietzsche)<\/cite><\/blockquote>\n\n\n\n
Mai specific, Nietzsche credea c\u0103 nevoia ubicuu\u0103 pentru existen\u021ba unui sens al vie\u021bii este cauzat\u0103 de faptul c\u0103 via\u021ba este plin\u0103 de suferin\u021b\u0103, durere, pierdere, fric\u0103, anxietate, \u0219i se sf\u00e2r\u0219e\u0219te nu \u00een fericire, ci \u00een moarte. Astfel, pentru ca greut\u0103\u021bile existen\u021bei umane s\u0103 poat\u0103 fi \u00eendurate, este necesar ca indivizii s\u0103 cread\u0103 c\u0103 suferin\u021ba lor are un scop.<\/p>\n\n\n\n
Dupa cum am observat, scopul suferin\u021bei a fost, \u00een mod tradi\u021bional, crezut ca exist\u00e2nd \u00een exteriorul vie\u021bii p\u0103m\u00e2ntene. Pentru a gasi un sens \u00een via\u021b\u0103, oamenii au postulat existen\u021ba unei alte realit\u0103\u021bi, considerat\u0103 ca fiind superioar\u0103 lumii \u00een care tr\u0103im zi de zi. Scopul vie\u021bii, conform celor ce au asemenea credin\u021be, este ob\u021binerea accesului \u00een aceast\u0103 realitate superioar\u0103. \u00centrebarea care apare acum, \u0219i pe care trebuie s\u0103 o luam \u00een considerare, este de ce sensul vie\u021bii a fost g\u0103sit \u00eentr-o alt\u0103 realitate, \u0219i nu \u00een aceasta?<\/p>\n\n\n\n
\u00cen timp ce pentru mul\u021bi oameni existen\u021ba pare s\u0103 fie plin\u0103 de malevolen\u021b\u0103, suferin\u021b\u0103, plictiseal\u0103, pierdere \u0219i fric\u0103, exist\u0103 momente \u00een via\u021ba fiec\u0103ruia \u00een care tr\u0103iesc o senza\u021bie pl\u0103cut\u0103 de lini\u0219te \u0219i fericire. Pentru majoritatea oamenilor aceste momente sunt rare, dar c\u00e2nd cineva are o asemenea experien\u021b\u0103, ea las\u0103 o urm\u0103 permanent\u0103 \u00een mintea lor. Aceste experien\u021be pot cauza apari\u021bia, \u00een individ, a unei dihotomii \u00eentre experien\u021ba tipic\u0103 a vie\u021bii, pe care filosoful german Goethe o descrie ca fiind \u201drostogolirea perpetu\u0103 a unui bolovan ce trebuie \u00eempins pe vecie\u201d<\/em>, \u0219i acele rare experien\u021be de fericire pur\u0103.<\/p>\n\n\n\n
Apari\u021bia acestei dihotomi creaz\u0103 la r\u00e2ndul ei dorin\u021ba de a tr\u0103i o via\u021b\u0103 plin\u0103 cu doar aceste momente de fericire. Indivizii lucreaz\u0103 f\u0103r\u0103 \u00eencetare sa-\u0219i satisfac\u0103 obiectivele \u0219i dorin\u021bele sper\u00e2nd astfel c\u0103 durerea \u0219i suferin\u021ba vor disp\u0103rea din via\u021ba lor \u0219i tot ce va r\u0103m\u00e2ne va fi fericirea de durat\u0103.<\/p>\n\n\n\n
Totu\u0219i, oric\u00e2t s-ar \u00eencerca, acest ideal al fericirii ve\u0219nice este o iluzie, iar cei cu mintea treaz\u0103 vor realiza c\u0103 \u00een aceasta existen\u021b\u0103 p\u0103m\u00e2ntean\u0103 fericirea perpetu\u0103 este o utopie. \u00cen plus, suferin\u021ba pare a fi inevitabil\u0103 vie\u021bii, \u0219i evadarea din ea posibil\u0103 doar prin anihilarea existen\u021bei, cu alte cuvinte, prin moarte.<\/p>\n\n\n\n
Aceast\u0103 viziune a existen\u021bei inospitalier\u0103 fericirii de lung\u0103 durat\u0103, a \u00eempins mul\u021bi oameni spre o viziune pesimist\u0103 a vie\u021bii. Nietzsche, dup\u0103 cum am v\u0103zut, credea c\u0103 pesimismul este forma incipient\u0103 sau o u\u0219\u0103 c\u0103tre nihilism. Cei ce ajung la aceast\u0103 concluzie, c\u0103 existen\u021ba este complet inospitalier\u0103 fericirii ideale, sunt prezenta\u021bi cu dou\u0103 op\u021biuni.<\/p>\n\n\n\n
Prima este s\u0103 decid\u0103 c\u0103 via\u021ba, plin\u0103 de durere \u0219i suferin\u021b\u0103 \u0219i termin\u00e2ndu-se \u00een anihilarea complet\u0103, este f\u0103r\u0103 sens, devenind astfel nihilist existen\u021bial. Totu\u0219i, aceast\u0103 op\u021biune este una pe care majoritatea oamenilor \u00eencearc\u0103 s\u0103 o evite, deoarece disperarea resim\u021bit\u0103 fa\u021b\u0103 de aceast\u0103 lips\u0103 de sens poate, \u00een cazuri extreme, s\u0103 \u00eei doboare la pat sau s\u0103-i \u00eemping\u0103 \u00een depresie, bloc\u00e2ndu-le capacitatea de a munci sau de a prospera \u00een orice direc\u021bie. Lev Tolstoi este un exemplu paradigmic al individului care, dup\u0103 o criz\u0103 spiritual\u0103 devine, pentru scurt timp, un nihilist existen\u021bial. El scrie:<\/p>\n\n\n\n
\n\u201dVia\u021ba mea s-a oprit \u00een loc. Puteam respira, m\u00e2nca, bea \u0219i dormi, neput\u00e2ndu-m\u0103 ab\u021bine de la ele; dar nu eram viu, neav\u00e2nd nicio dorin\u021b\u0103 de a \u00eendeplini ceva. Dac\u0103 \u00eemi doream ceva, \u0219tiam de la \u00eenceput c\u0103, indiferent daca satisf\u0103ceam acea dorin\u021b\u0103 sau nu, nu a\u0219 fi ob\u021binut nimic. Dac\u0103 o z\u00e2n\u0103 ar fi venit \u0219i ar fi oferit s\u0103-mi \u00eendeplineasc\u0103 toate dorin\u021bele, nu a\u0219 fi \u0219tiut ce s\u0103 \u00eei cer. Dac\u0103 \u00een momentele de intoxicare a\u0219 fi sim\u021bit ceva ce, de\u0219i nu era dorin\u021b\u0103, era o reminiscen\u021b\u0103 a unor dorin\u021be mai vechi, \u00een momentele de sobrietate percepeam asta ca pe o n\u0103luc\u0103 din care nu aveam ce s\u0103-mi doresc. Nu-mi doream nici m\u0103car s\u0103 \u0219tiu adev\u0103rul, banuind care ar fi fost el oricum. Adev\u0103rul era c\u0103 totul e lipsit de sens. Tr\u0103isem \u0219i tr\u0103isem, mersesem \u0219i mersesem, p\u00e2n\u0103 am ajuns \u00een punctul \u00een care vedeam clar c\u0103 \u00eenaintea mea nu era nimic altceva dec\u00e2t distrugere. Era imposibil s\u0103 m\u0103 opresc, imposibil s\u0103 m\u0103 \u00eentorc, imposibil s\u0103-mi \u00eenchid ochii sau s\u0103 evit s\u0103 v\u0103d c\u0103 \u00een fa\u021b\u0103 nu era dec\u00e2t suferin\u021b\u0103 \u0219i moarte real\u0103 \u2013 anihilarea complet\u0103.<\/em><\/p>\n\n\n\n
<\/p>\n(O confesiune, Lev Tolstoi)<\/cite><\/blockquote>\n\n\n\n
A doua op\u021biune a fost, tradi\u021bional, una mult mai favorabil\u0103, \u00een compara\u021bie cu starea nepl\u0103cut\u0103 provocat\u0103 de nihilism \u2013 a\u0219a cum putem vedea \u00een pasajul anterior. Aceast\u0103 op\u021biune implic\u0103 degradarea existen\u021bei p\u0103m\u00e2nte\u0219ti \u0219i pozitivarea unei existen\u021be \u00eentr-o realitate superioar\u0103, dup\u0103 cum scrie Nietzsche:<\/p>\n\n\n\n
\n\u201dO evadare r\u0103m\u00e2ne: s\u0103 condamni aceast\u0103 lume ca fiind o decep\u021bie \u0219i s\u0103 inventezi o lume \u00een afara ei, o Lume Adev\u0103rat\u0103.\u201d<\/em><\/p>\n\n\n\n
<\/p>\n(Voin\u021ba de putere, Friedrich Nietzsche)<\/cite><\/blockquote>\n\n\n\n
Aceast\u0103 a doua op\u021biune opre\u0219te \u00een loc nihilismul, condamn\u00e2nd aceast\u0103 lume ca fiind inferioar\u0103, o lume \u00een\u0219el\u0103toare, \u0219i sus\u021bin\u00e2nd c\u0103 o lume adev\u0103rat\u0103 de o mai mare valoare exist\u0103 \u00een afara realit\u0103\u021bii p\u0103m\u00e2nte\u0219ti. O Lume Adev\u0103rat\u0103 este o realitate utopic\u0103 alternativ\u0103, o realitate plin\u0103 de fericire, lini\u0219te \u0219i adev\u0103r. Ofer\u0103 un sens vie\u021bii prin sus\u021binerea c\u0103, de\u0219i aceast\u0103 existen\u021b\u0103 p\u0103m\u00e2nteasc\u0103 este, \u00een mare parte, un chin, printr-un trai corect, omul este capabil s\u0103 intre \u00eentr-o Lume Adev\u0103rat\u0103 \u0219i s\u0103 ob\u021bin\u0103 ceea ce to\u021bi oamenii doresc: o via\u021b\u0103 plin\u0103 de fericire indestructibil\u0103.<\/p>\n\n\n\n
William James, \u00een cartea \u201dVariet\u0103\u021bi de experien\u021be religioase\u201d, d\u0103 ecou ideii c\u0103 ceea ce oamenii \u00ee\u0219i doresc este s\u0103 se lepede de toate aspectele detestabile ale existen\u021bei p\u0103m\u00e2nte\u0219ti, \u0219i s\u0103 tr\u0103iasc\u0103 o via\u021b\u0103 plin\u0103 de fericire permanent\u0103 \u0219i lini\u0219te sufleteasc\u0103.<\/p>\n\n\n\n
\n\u201dFaptul c\u0103 putem muri, p\u00e2n\u0103 \u0219i c\u0103 ne putem \u00eemboln\u0103vi, ne perplexeaz\u0103; faptul c\u0103 \u00een acest moment tr\u0103im \u0219i suntem s\u0103n\u0103to\u0219i este irelevant acestei perplexit\u0103\u021bi. Noi ne dorim o via\u021b\u0103 necorelat\u0103 cu moartea, o s\u0103n\u0103tate nepredispus\u0103 la boli, un bine care nu poate disp\u0103rea, un bine care, de fapt, este dincolo de orice Bine natural.\u201d<\/em><\/p>\n\n\n\n
<\/p>\n(Variet\u0103\u021bi de experien\u021be religioase, William James)<\/cite><\/blockquote>\n\n\n\n
Acum este clar c\u0103 suferin\u021ba \u0219i realizarea a ceea \u00eenspre ce ne \u00eendrept\u0103m, \u00een cuvintele lui Tolstoi, \u201danihilarea complet\u0103\u201d, este ceea ce \u00eempinge oamenii spre credin\u021ba \u00een existen\u021ba unei Lumi Adev\u0103rate deoarece, dac\u0103 cineva crede c\u0103 intrarea \u00eentr-o asemenea lume este posibil\u0103, poate \u021bine \u00een loc nihilismul. Intrarea \u00een Lumea Adev\u0103rat\u0103 devine scopul identificat al vie\u021bii de care avem nevoie pentru a justifica toate suferin\u021bele care acompaniaz\u0103 existen\u021ba \u00een aceast\u0103 lume, sau, a\u0219a cum spune Nietzsche:<\/p>\n\n\n\n
\n\u201dOmul trebuie sus\u021binut \u00een suferin\u021b\u0103 de o speran\u021b\u0103 at\u00e2t de \u00eenalt\u0103 \u00eenc\u00e2t niciun conflict cu actualitatea nu o poate st\u0103vili; at\u00e2t de \u00eenalt\u0103 \u00eenc\u00e2t nicio \u00eemplinire nu o poate satisface: o speran\u021b\u0103 c\u0103tre ceva dincolo de aceast\u0103 lume.\u201d<\/em><\/p>\n\n\n\n
<\/p>\n(Anticristul, Friedrich Nietzsche)<\/cite><\/blockquote>\n","protected":false},"excerpt":{"rendered":"
Foto: The Agony in the Garden, William Blake 1799-1800 Nietzsche era un g\u00e2nditor extrem de sensibil la importan\u021ba \u0219i \u00eensemn\u0103tatea nevoii de sens \u00een via\u021b\u0103 a omului, sensibilitate ce devine aparent\u0103 \u00een urm\u0103torul pasaj: \u201dGradual, omul a devenit un animal fantastic care mai are de \u00eendeplinit, \u00een plus, \u00eenc\u0103 o condi\u021bie fa\u021b\u0103 de cel\u0103lalte animale: […]<\/p>\n","protected":false},"author":1,"featured_media":544,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":""},"categories":[18],"tags":[],"_links":{"self":[{"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=\/wp\/v2\/posts\/111"}],"collection":[{"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=111"}],"version-history":[{"count":7,"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=\/wp\/v2\/posts\/111\/revisions"}],"predecessor-version":[{"id":796,"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=\/wp\/v2\/posts\/111\/revisions\/796"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=\/wp\/v2\/media\/544"}],"wp:attachment":[{"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=111"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=111"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.deniscalin.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=111"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}