"Não é no Uno, mas no múltiplo, que respiramos". (2010-2023)
Ekstasis: Revista de Hermenêutica e Fenomenologia, vol. 4, nr. 2 (2015). Texto apresentado na XIV Jornada Internacional de Estudos de Kierkegaard, “o silêncio da solidão: tornar-se singular em Kierkegaard”, de 3 a 7 de novembro de 2015, UFRJ, UERJ, IFEN, Rio de Janeiro O artigo analisa o conceito de repetição como experimentado pelo personagem Constantin… Continue lendo Entre Sísifo e Job: Repetição e Existência em Kierkegaard – Jonas ROOS
O aforismo "Exegese da decadência" retoma -- sob uma outra luz, pelo filtro de um novo idioma e da forma mentis peculiar que ele modela -- a temática e a problemática de um importante texto periodístico de juventude do autor romeno do Breviário de decomposição: trata-se de Nihilism şi natura [Niilismo e natureza], publicado originalmente na revista… Continue lendo “Exegese da decadência” – CIORAN
Revista Pandora, no. 99, março de 2019 Resumo: O presente artigo busca apresentar a filosofia negativa de Cioran e, desse modo, desenvolver ideias sobre a produção intelectual do filósofo. O pessimismo filosófico, corrente de pensamento que caracteriza a filosofia de diversos pensadores inclui uma reflexão sobre o mundo e a physis. No contexto dessa corrente… Continue lendo “Pessimismo filosófico: a negatividade integrada na vida” – Ingresson OLIVEIRA DE JESUS
Resenha: "A negação da morte", de Ernest Becker. Livro: A negação da morte: uma abordagem psicológica da finitude humana. Rio de Janeiro: Record, 2007, 363 págs. A Negação da Morte: Uma Abordagem Psicológica da Finitude Humana (1973), de Ernest Becker, é um livro iluminador que analisa, a partir de uma abordagem multidisciplinar fincada na psicanálise, o problema da… Continue lendo Ernest Becker e a “Negação da Morte” – Rodrigo MENEZES
https://www.youtube.com/watch?v=mn8Av9ZwJX8 Talvez devamos aceitar o caráter incompreensível do mal, isto é, que, diante dele, o que está em jogo não é explicação ou compreensão, mas sim revolta ou resignação. E que o mal e o bem, na medida em que se referem à nossa liberdade, dizem respeito à afetividade, à relação não reflexiva que mantemos… Continue lendo “Como entender a existência do mal?” – Franklin LEOPOLDO E SILVA
Revista Educación y Desarrollo Social, 10(2), Universidad Militar Nueva Granada, Bogotá, Colombia, 2016, p. 216-233. Resumen: Pensar en el sentimiento de vacuidad con relación a la existencia humana, a la propia vida, nos remite a recapacitar en lo más entrañable, lo más querido, y también en lo que puede ser más lejano, adusto, áspero o… Continue lendo “De la vacuidad como nota esencial del sentimiento de muerte: algunas anotaciones desde el pensamiento de E.M. Ciorán” (Alexander Aldana-Piñeros y Edgar Javier Garzón Pascagaza)
DOSTOIEVSKY CUMPRIU A PENA; terminou, também, o serviço militar. Está em Tver, e depois em Petersburgo. Tudo quanto espera se realiza. Sobre ele estende-se a imensa cúpula celeste. É um homem livre, como aqueles cuja sorte invejara, quando acorrentado. Resta-lhe pôr em prática as promessas que a si próprio fez. Devemos acreditar que Dostoievsky não… Continue lendo “As revelações da morte” – CHESTOV
Revista Húmus, no. 9, set/out/nov/dez de 2013 Resumo: Este artigo aborda o desespero como uma das principais categorias da Filosofia da Existência e chave de leitura para a compreensão da ambiguidade da existência humana. Nesse contexto, ele é ativo, organizado, prático e em seu bojo pretendemos enveredar por uma concepção lúcida e radical da condição do… Continue lendo “O desespero como necessidade e aprofundamento do drama de viver: Cioran e Kierkegaard em diálogo” (Elton Silva Salgado e Jorge Miranda de Almeida)
PRELUDES & REFRAINS
Write in crimson and violet; in phrygian and mixolydian
§
Is it the knowledge of good and evil or the expulsion from the garden that constitutes man’s original sin? Whatever the case, it is at least plausible that “we are still not thinking”. Modernity, then, is still an “unfinished project” inasmuch as we have yet to think. And yet the original moment of “disenchantment” that dispelled the old gods continues to go under the name of an “idolatrous” science. We fail to think and yet it is because we are so successful at being dialectical that we have returned to the need for the old mythologies of earth, spirit, and the Absolute. In other words, true to form, it is our failure to be dialectical (we have not yet, it seems, reached the end of history) that indicates our great success at being dialectical.
This is why, because our philosophy has called us from slumber, insomnia and boredom are the trademarks of modernity: of minds that have been awakened but can never again fall asleep. “What recourse to China or India will heal us”, Cioran asks, if as Hegel says, these are the “dream of the infinite Spirit”? Nothing is easier than resisting happiness, Cioran observes; yet even our suffering suffers the intensity of desire. The negativity of desire never attains the stillness or the non-presence of the Tao because even that negativity is the affirmation of a world [of sense]; there is no conceptual equivalent of the Taoist wu-wei in our language.
Lao Tzu’s favorite metaphor is that of “stillness”. We, on the other hand, “breathe too fast to be able to grasp things in themselves or to expose their fragility. Our panting postulates and distorts them, creates and disfigures them, and binds us to them. I bestir myself, therefore I emit a world as suspect as my speculation which justifies it …” [Cioran] What is called the “burden of time/history” is, rather, the burden of materiality. No wonder, then, that even the great mythologist Joseph Campbell would call the religions of the east religions of death. But what even he failed to observe is that gnosticism is a peculiarly western notion. Cioran again: “as long as we lived amid elegant terrors, we accommodated ourselves quite well to God. When others—more sordid because more profound—took us in charge, we required another system of references, another boss. The Devil was the ideal figure. Everything in him agrees with the nature of the events of which he is the agent, the regulating principle: his attributes coincide with those of time”. We are thus caught in the double bind of an original sin: “to divine the timeless and to know nonetheless that we are time, that we produce time, to conceive of the notion of eternity … [is] an absurdity responsible for both our rebellions and the doubts we entertain about them”. Hence no western eschatology is able to provide a real escape, for all of them rivet the individual to his being. Thus “the fact still remains that our first ancestor left us, for our entire legacy, only the horror of paradise. … Meanwhile, down to our nerve cells, everything in us resists paradise. To suffer: sole modality of acquiring the sensation [better: sense] of existence; to exist: unique means of safeguarding our destruction”.
It is because we live in history that we cannot but exist. Even the most insignificant and unknown person whose death goes unnoticed has a sense in a world, i.e., the melancholic sense of being the one whose life was insignificant. This inner contradiction of individualism is the reason why no individual as such can be a Taoist. This is where Freud is in agreement: the individual is nothing other than this desire to be, which is also the desire not to be (neither Freud nor Cioran are obviously committed to making this an ontological claim but, rather, a claim of sense). Cioran: “loath to admit a universal identity, we posit individuation, heterogeneity as a primordial phenomenon. Now, to revolt is to postulate this heterogeneity, to conceive it as somehow anterior to the advent of beings and objects. If I oppose the sole truth of Unity by a necessarily deceptive Multiplicity … my rebellion is meaningless, since to exist it must start from the irreducibility of individuals, from their condition as monads, circumscribed essences. Every act institutes and rehabilitates plurality, and, conferring reality and autonomy upon the person,implicitly recognizes the degradation, the parceling-out of the absolute”. Yet “the very rhythm of our life is based on the good standing of rebellion”. Thus, Cioran says, “let us surrender to all rebellions: they will end by turning against themselves, against us …” In but one short, cogent paragraph, Cioran proceeds from this sentence to establish himself as our greatest philosopher of history, for only he more than Hegel or Nietzsche, has been able to explain our dialectical successfailure. Cioran understood that the burden of thought—that is otherwise cashed in the cliché of “Enlightenment rationalism”—is the burden of time, and that it is the lived time of finitude that constitutes the consciousness of history. For Hegel it is the other way around; for Heidegger, the case is more complicated, but in the end for Heidegger history reveals itself as a destiny whereas for Cioran it takes a people who live exiled from history to revel in the sense of a destiny. Here, then, is where Cioran is able to speak to the philosophers of the event: the fundamental question of rebellion is whether rebellion has sense in history. Rebellion can neither have such sense—a rebellion with historical sense is no longer a rebellion—nor naively turn its back on a historical consciousness that burdens it with more than the strength of a call but less than that of necessity. This is why rebellions end by “turning against us”: for after any rebellion, “we” will cease to be, not by any martyrdom or suicide, but, perhaps, by the courage to exist.
Is it the knowledge of good and evil or the expulsion from the garden that constitutes man’s original sin? Whatever the case, it is at least plausible that “we are still not thinking”. Modernity, then, is still an “unfinished project” inasmuch as we have yet to think. And yet the original moment of “disenchantment” that dispelled the old gods continues to go under the name of an “idolatrous” science. We fail to think and yet it is because we are so successful at being dialectical that we have returned to the need for the old mythologies of earth, spirit, and the Absolute. In other words, true to form, it is our failure to be dialectical (we have not yet, it seems, reached the end of history) that indicates our great success at being dialectical.
This is why, because our philosophy has called us from slumber, insomnia and boredom are the…
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ALKEMIE, no. 4 (déc. 2009) p. 9-17. Abstract: This study aims to question the wrongness, more precisely what we emotionally experience and intellectually categorize as wrong, beginning with the works of Cioran and Schopenhauer. It is true that these two authors ... Subject: Philosophy, Existence, Wrongness, Liberty, Good and evil, Schopenhauer, Criticism and interpretation, Cioran, E. M. (Emile… Continue lendo “Le mal et le pire : de Schopenhauer à Cioran” (Joan M. Marín Torres)
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