Volumul cuprinde dou? din cele mai reprezentative lucr?ri ?n care filosoful german ??i expune concep?ia moral?: ?ntemeierea metafizicii moravurilor (1785) ?i Critica ra?iunii practice (1788). ?n ?ntemeierea metafizicii moravurilor Immanuel Kant expune principiile moralit??ii, iar ?n Critica ra?iunii practice ??i construie?te propriul s?u sistem etic, ceea ce face ca aceasta s? fie considerat?, dup? Critica ra?iunii pure, a doua sa oper? fundamental?.?ntre cele dou? lucr?ri este o at?t de str?ns? leg?tur?, ?nc?t cunoa?terea numai a uneia din ele ne-ar oferi o imagine incomplet? asupra concep?iei sale morale.Immanuel Kant a avansat idei etice ?i ?n alte opere ulterioare (Religia ?n limitele ra?iunii – 1793 sau Metafizica moravurilor – 1797), dar numai ?n cele reunite ?n acest volum se ocup? de problemele teoretice ale moralit??ii.Traducerea a fost f?cut? dup? edi?ia german? din 1956 (Leipzig, Hrsg. Von Raymund Schimidt).

Coresponden?a lui Descartes dubleaz? opera sa propriu-zis?, fiind uneori mai expresiv? dec?t aceasta ?i cuprinz?nd cutezan?e filozofice pe care c?r?ile sale nu ?i le ?ng?duie. E aici, ?n paginile acestor scrisori, un Descartes mai viu, mai nuan?at ?n exprimare, mai amplu. O mare g?ndire filozofic?, precum aceasta, nu se resemneaz? cu propria realitate, ci se impune printr-o str?danie de a cuceri con?tiin?a public?, despre care dau seama aceste texte. Ele ?nchid ?n cuprinderea lor imaginea eforturilor prin care filozoful ??i creeaz? premisele posterit??ii sale.

Ralph Waldo Emerson, was born at Boston in 1803 into a distinguished family of New England Unitarian ministers. His was the eighth generation to enter the ministry in a dynasty that reached back to the earliest days of Puritan America. Despite the death of his father when Emerson was only eleven, he was able to be educated at Boston Latin School and then Harvard, from which he graduated in 1821. After several years of reluctant school teaching, he returned to the Harvard Divinity School, entering the Unitarian ministry during a period of robust ecclesiastic debate. By 1829 Emerson was married and well on his way to a promising career in the church through his appointment to an important congregation in Boston. However, his career in the ministry did not last long. Following the death of his first wife, Ellen, his private religious doubts led him to announce his resignation to his congregation, claiming he was unable to preach a doctrine he no longer believed and that "to be a good minister it was necessary to leave the ministry."With the modest legacy left him from his first wife, Emerson was able to devote himself to study and travel. In Europe he met many of the important Romantic writers whose ideas on art, philosophy, and literature were transforming the writing of the Nineteenth Century. He also continued to explore his own ideas in a series of voluminous journals which he had kept from his earliest youth and from which virtually all of his literary creation would be generated. Taking up residence in Concord, Massachusetts, Emerson devoted himself to study, writing and a series of public lectures in the growing lyceum movement. From these lyceum addresses Emerson developed and then in 1836 published his most important work, Nature. Its publication also coincided with his organizing role in the Transcendental Club, a group of leading New England educators, clergy, and intellectuals interested in idealistic religion, philosophy, and literature.

The Prince (Italian: Il Principe) is a political treatise by the Italian diplomat, historian and political theorist Niccolò Machiavelli. From correspondence a version appears to have been distributed in 1513, using a Latin title, De Principatibus (About Principalities). But the printed version was not published until 1532, five years after Machiavelli's death. This was done with the permission of the Medici pope Clement VII, but "long before then, in fact since the first appearance of the Prince in manuscript, controversy had swirled about his writings" Although it was written as if it were a traditional work in the Mirror of Princes style, it is generally agreed that it was especially innovative, and not only because it was written in Italian rather than Latin. The Prince is sometimes claimed to be one of the first works of modern philosophy, in which the effective truth is taken to be more important than any abstract ideal. It was also in direct conflict with the dominant Catholic and scholastic doctrines of the time concerning how to consider politics and ethics. Although it is relatively short, the treatise is the most remembered of his works and the one most responsible for bringing "Machiavellian" into wide usage as a pejorative term. It also helped make "Old Nick" an English term for the devil, and even contributed to the modern negative connotations of the words "politics" and "politician" in western countries. In terms of subject matter it overlaps with the much longer Discourses on Livy, which was written a few years later. In its use of examples who were politically active Italians who perpetrated criminal deeds for politics, another lesser-known work by Machiavelli which The Prince has been compared to is the Life of Castruccio Castracani. The descriptions within The Prince have the general theme of accepting that ends of princes, such as glory, and indeed survival, can justify the use of immoral means to achieve those ends.

Nietzsche este, poate, cea mai ilustr? victim? a aventurii socratice a cunoa?terii de sine. Via?a nu posed? fenomene originale, ci numai unele repetitive, care prin reluarea lor ve?nic identic? ??i tocesc conturul lor original. Cadrul repeti?iei nu este via?a, c?ci via?a ?ns??i este un fenomen de repeti?ie. Omul este condamnat s? tr?iasc? ?ntr-un plictisitor ?ir de repeti?ii ?i relu?ri din care nu poate evada. Nu exist? fenomene absolut unice, care s? nu fie repetitive ?i, probabil, la fel este ?i cu oamenii. To?i au mai fost nu o dat?, ci de nenum?rate ori ?n trecut ?i vor mai fi de nenum?rate ori ?n viitor. Tot ce trebuia ?i putea s? se produc? s-a produs deja. Restul este doar monoton? repeti?ie: ve?nic? revenire a aceluia?i. Eterna ?ntoarcere exprim? nu devenirea heraclitean? f?r? repaos, ci marile linii de stabilitate din cadrul existen?ei. Prin ea, Nietzsche vrea s? eternizeze trec?torul, socotind timpul ca etern, etern? ?ntoarcere, adic? schimbare ?i stabilitate. Ecce homo este ?i exerci?iul acestui impas al g?ndirii lui Nietzsche. Prin aceasta ?ns? Nietzsche ?i-a adus contribu?ia la instaurarea unui nou ?idol“ al lumii moderne dup? ce aceasta a denun?at prezen?a ?idolilor“ de tot felul ?n spa?iul ei de con?tiin??. (Vasile Musc?)??ntruc?t, ?n scurt timp, va trebui s? m? adresez omenirii cu cea mai grea solicitare care i-a fost prezentat? vreodat?, mi se pare imperios necesar s? spun cine sunt. ?n principiu, ar trebui s? se ?tie: c?ci nu m-am l?sat ?neatestat?. Dar discrepan?a dintre m?re?ia misiunii mele ?i micimea contemporanilor mei ?i-a g?sit expresia ?n faptul c? nici nu am fost auzit, nici nu am fost v?zut. Tr?iesc pe propriul meu credit, s? fie poate o simpl? prejudecat? faptul c? tr?iesc?... Este de ajuns s? stau de vorb? cu vreun ?om cultivat?, care vine vara ?n Engadina de Sus, ca s? m? conving c? nu tr?iesc... ?n aceste ?mprejur?ri, este o ?ndatorire ?mpotriva c?reia obi?nuin?a mea ?i, mai mult chiar dec?t aceasta, m?ndria instinctelor mele, se revolt?, anume aceea de a spune: Auzi?i-m?! c?ci eu sunt cutare ?i cutare. ?nainte de toate, nu cumva s? m? confunda?i!“ (Friedrich Nietzsche)

n Filosofia meritului autorul folosete metoda fenomenologic pentru a prezenta evoluia instituiilor socio-morale care reglementeaz meritele; autorul propune n acest scop concepte originale, cum sunt ideonomia (sistemul de idei care fundamenteaz teoretic un sistem de apreciere a meritului); socionomia (sistemul de reguli care legitimeaz social un merit specific unei comuniti) i politonomia (sistemul de norme prin care se instituionalizeaz juridic meritul politic).Tratatul de Filosofie a meritului este structurat n trei pri corespunztor celor trei domenii existeniale n care se manifest fiina uman, spiritual, social, politic. Lucrarea prezint n extenso criteriile, principiile i formele de manifestare a meritului, premisele constituirii sistemelor sociale de apreciere a meritului, natura bio-psihic i socio-moral a meritelor precum i caracterul normativ al meritelor politico-juridice. Prima parte abordeaz sfera meritele cu caracter antropologic, antroponomic i antropocratic. Partea a doua prezint n extenso meritele cu caracter sociologic, socionomic i sociocratic i partea a treia analizeaz formele de manifestare a meritului din perspectiva politologiei, a politonomiei i a politocraiei. n fiecare capitol se regsesc argumente logice, etimologice i sociologice care justific aprecierea unor atribute i caliti umane ca merite individuale. Fiecare din cele douzeciiapte de capitole explic un tip de merit din tripl perspectiv: ideal social i politic.

"A megsemmisülés rejtélyes sz?vege egyszerre filozófiai traktátus, misztikus beavatás és poszthumán próza. A kortárs irodalomban egyre inkább feler?s?dik ez a nem-antropocentrikus hang, mely nem emberi sorsokat akar elbeszélni, hanem a nyelv és az ember k?z?s hiányt?rténetére mutat rá. ?Mennyien kapaszkodtak a létbe, mint egy végtelen fa t?rzsébe” - írja Horváth Márk és Lovász ?dám, hiszen az emberi állapot csak a társadalmi, nyelvi és metafizikai katasztrófa terében értelmezhet?. Apokaliptikus (neo)romantika és abszurd k?ltészet. Az utolsó ember kézik?nyve a túlélés lehetetlenségér?l."Nemes Z. Márió Az Idegenre hárult a sors ajándéka, hogy els?ként az utolsó emberek k?zu?l végignézze minden ku?ls?dleges k?telék pusztulását, és bizalmát lelkébe, s?t a lelkén is túlra helyezze, minden emberit maga m?g?tt hagyva. Minden ház gerendái k?z?tt barátságok és szerelmek jól táplált holttestei indultak oszlásnak, míg csak a csont fehérlett ki a vízb?l. Mint rég elhagyott kik?t?k tornyai, olyan hívogatóak voltak ezek a csontok az új kor embere számára.

Imagineaz?-?i c? e?ti într-o ma?in? a timpului care te poart? înainte ?i înapoi prin propria via??. Te duce în trecut, la anii copil?riei, când înv??ai s? mergi pe biciclet?, apoi te face s? revezi primul t?u s?rut, cel dintâi serviciu sau anii mai târzii, când te confrun?i, eventual, cu divor?ul. Înso?it de Platon, afl? ce spun marii gânditori ai lumii despre toate aceste pietre de hotar de pe drumul vie?ii noastre. Aristotel î?i va vorbi despre importan?a începerii ?colii, Freud despre îndr?gostire, Heidegger despre implica?iile psihologice ale mutatului, iar Nietzsche despre criza vârstei de mijloc. La drum cu Platon te ajut? s? în?elegi ?i s? vezi cu al?i ochi evenimentele majore, momentele-cheie ?i fazele de tranzi?ie din via?a ta, f?când filosofia s? par? accesibil? ?i plin? de umor!

In The philosophy of mathematics, mathematics employee classification efforts to understand the philosophy is the branch.?The main question is related to the source of the object that is the subject of mathematics and mathematics. In particular examine the characteris-tics of a true proposition:??? What are the sources of mathematical subject matter??? What is about the meaning of a mathematical object??? What is the nature of a mathematical proposition??? What is the relationship between logic and mathematics??? What is the role of mathematics hermeneutic??? Mathematics played a role in the investigation which type?? What is the subject of mathematical investigations??? What is the human traits behind mathematics??? What is mathematical beauty??? What is the nature and source of mathematical truth???What is the relationship between mathematics and abstract material universe with the world???Another important issue is the reality of a mathematical the-ory. Mathematics (from the Natural Sciences as different) experimentally is sought reasons to find real specific mathematical theory can not be tested (see. Epistemology). Luitz that Brouwer 's laid the foundation for intuitionist mathematics of the representatives knew of this view. The logical mathematics is the approach of Bertrand Russell and Gottlob Frege was defended by David Hilbert, formalism is considered the repre-sentative of the current. Traditionalism logician the empiricist's (Rudolf Carnap, A. J. Ayer, Carl Hempel) were represented by one of the key issues in the philosophy of mathematics is also important to regard the certainty problem. Austrian logician Kurt G?del's also work Mathema-tics and mathematics.

作者张汝伦先生在广泛阅读西方大家、名家解读《存在与时间》的诸多文本和专著基础上，用中国古人注疏经典的办法，逐节逐段解读，力图将这样一部晦涩、复杂的作品的文本意义和背后复杂的深意都揭示出来。

n eseul Despre prostie (ber die Dummheit, 1937) subiectul este tratat, ca de obicei, cu toate resursele familiare autorului: analiza filosofic se combin cu observaiile de tip psihologic i cu constatri din istorie i politologie. Dei proiectul iniiat de acest eseu nu a fost finalizat, se remarc, totui, atenta cartografiere a fenomenelor asociate prostiei, tratate n stilul ironiei constructive“, att de specific lui Musil.

Urm?nd acela?i tipar de p?n? acum (Logica elefan?ilor, Editura All, 2012), Ciprian V?lcan ?i Dana Percec au selectat c?te dou?zeci de eseuri care formuleaz?, ?ntr-o manier? doar aparent lejer?, un r?spuns la tot at?tea pretexte, culese cu ochiul colec?ionarului de caricaturi din presa rom?neasc? ?i interna?ional? sau din tomuri mai mult sau mai pu?in colbuite. Autorii inspecteaz? cu lupa ?i curiozitatea entomologului numeroase ?nt?mpl?ri, mesaje ?i personaje contemporane, ?ndemn?ndu-i pe cititori, prin stilul degajat ?i tonul convivial, s? se amuze pe seama absurdului din via?a de zi cu zi. Fie c? este vorba de politic?, sport, mod?, mass-media sau tribunale, de gastronomie sau vr?jitorie, eseurile demonteaz? adev?ruri mici, truisme, precum ?i pl?smuiri de tot felul. Fiec?rei p??anii evocate ?n pretext – unele ilare, cu miros de b?lci, altele aproape detestabile – autorii Metafizicii bicicli?tilor ?i r?spund ?n manier? diferit?, dar convergent?, contur?nd o nevoie de a r?scoli excesele lumii pentru a o ?ndemna s? se rea?eze.

Alchimia fericirii, publicat? ?n persan? (Kimiya?yi sa’adat), spre sf?r?itul vie?ii autorului, urm?re?te atenuarea tensiunilor dintre filosofii ?i misticii Islamului ?i scoate ?n eviden?? importan?a autodisciplinei ?i a ascetismului. Traducerea de fa?? are la baz? traducerea publicat? ?n 1910, ?n englez? de Claud Field (The Alchemy of Happiness) ?i este structurat? ?n opt capitole, aproximativ egale ca ?ntindere. Cartea de fa?? reune?te o serie de interpret?ri ale unor pilde cu con?inut religios evocate ?n Coran ?i ale unor idei exprimate de Mahomed, de al?i profe?i sau ?nv??ati musulmani. Chestiunile abordate de Al-Ghazali aduc ?n prim-plan ideea unei vie?i religioase exemplare. Astfel, el prezint? mai multe sfaturi pentru musulmanii pio?i. Raportul omului cu divinitatea, cu semenii s?i, cu rudele apropiate, dar ?i implica?iile religioase ale institu?iei c?s?toriei sau ale muzicii ?i dansului sunt printre cele mai importante subiecte din lucrarea lui Al-Ghazali. S? ?tii, o, preaiubite, c? omul nu a fost creat ?n glum? sau la ?nt?mplare, ci a fost f?cut ?ntr?un fel minunat ?i pentru un ?el ?nalt. Chiar dac? nu a existat dintotdeauna, el tr?ie?te ve?nic; ?i chiar dac? trupul s?u este slab ?i p?m?ntesc, spiritul ?i este m?re? ?i dumnezeiesc. ?i cu c?t este mai ales subiectul cunoa?terii noastre,cu at?t mai mare va fi ?nc?ntarea sim?it? ?n studierea acestuia; de exemplu, ne?ar face mai mult? placer s? ?tim secretele unui rege dec?t dac? am afla secretele unui ministru. V?z?nd c? Dumnezeu este cel mai ?nalt obiect posibil pentru cunoa?terea noastr?, cunoa?terea Sa trebuie s? ne d?ruiasc? mai mult? desf?tare dec?t oricare alta.

De La Boétie ofer? una dintre primele ?i cele mai clare explica?ii privind servitutea voluntar?, starea care define?te supunerea majorit??ii fa?? de minoritatea care de?ine puterea politic?. Este ?i va r?m?ne acela?i lucru, indiferent de scurgerea timpului: un eseu memorabil despre m?re?ia ?i micimile naturii umane, slujit exemplar de g?ndul ?i de pana unui geniu cu care timpul nu a avut prea mult? r?bdare.,,Dar, Dumnezeule mare, ce ?nseamn? asta? Cum s? numim aceast? nenorocire? Ce viciu ?ngrozitor e ?sta, s? vezi nenum?ra?i oameni, nu doar c? se supun, ci c? slujesc, nu c? sunt guverna?i, ci c? sunt tiraniza?i, neav?nd nici bunuri, nici p?rin?i, nici copii, nici m?car propria lor via???“ ?tienne de LA Boétie

Critica ra?iunii pure, tradus? de Nicolae Bagdasar ?i Elena Moisuc ?n 1969, a ajuns la cea de-a treia edi?ie. Cu acest prilej, profesorul dr. Ilie P?rvu, de la Facultatea de Filosofie a Universit??ii din Bucure?ti a ?ngrijit noua opera?ie de editare, fiind astfel corectate unele erori de tipar ?i unele inconsecven?e terminologice. Totodat?, exist? un motiv ?n plus pentru ca studen?ii care posed? edi?ia a II-a a traducerii, ap?rut? ?n 1995, s? apeleze ?i la cea de-a treia edi?ie: ?n aceasta din urm? au fost indicate diferen?ele dintre edi?ia I german? (din 1781) ?i edi?ia a II-a (din 1787).

Volumul red? circuitului public, pentru prima oar? ?n limba rom?n?, trei din operele g?nditorului atenian. Este vorba de Scrisori (?n num?r de treisprezece, deosebit de importante pentru cunoa?terea g?ndirii platoniciene, dar ?i pentru ?n?elegerea epocii ?i a personalit??ilor cu care a venit ?n contact filosoful), Dialoguri suspecte (Minos, Rivalii, Theages, Hipparhos, Clitofon) ?i Dialoguri apocrife (Axiohos, Despre drept, Despre virtute, Demodocus, Sisyfos, Eryxias).Traducerea apara?ine lui ?tefan Bezdechi, care a realizat ?i aparatul critic al Scrisorilor (introducere ?i note).

Satisfacerea neîngr?dit? a nevoilor instinctuale ale omului este oare compatibil? cu limit?rile impuse de progresul civiliza?iei? Lansat? de Freud în celebrul text Disconfort în cultur? (1930), întrebarea este reluat? peste un sfert de veac de c?tre Herbert Marcuse, eminent filosof din ?coala de la Frankfurt. În vreme ce Freud ofer? un r?spuns pesimist, vorbind despre inevitabila subjugare a instinctelor umane de c?tre societatea represiv?, Marcuse întrevede o cale de îmblânzire a agresivit??ii Civiliza?iei prin for?a unificatoare, vital? ?i ludic? a Erosului. Solu?iile de emancipare sugerate de c?tre Marcuse au influen?at profund mi?c?rile studen?e?ti, ecologice, anticolonialiste sau de eliberare sexual? din ultima jum?tate de secol. De aceea interesul pentru criticile sale trece dincolo de ?tiin?ele socio-umane, înspre to?i cei ce vor s? în?eleag? mecanismele alienante ale „societ??ii abunden?ei“. Acest eseu folose?te categorii psihologice, deoarece ele au devenit categorii politice. Exist? procese psihice, alt?dat? autonome ?i identificabile, care sunt absorbite de func?ia individului în stat - de c?tre existen?a sa public?. Problemele psihologice se transform? a?adar în probleme politice. ?– Herbert Marcuse Pornind de la Freud ?i de la tradi?ia eliberatoare a filosofiei ?i culturii, Marcuse schi?eaz? tabloul unei civiliza?ii în care alienarea ?i reprimarea sunt înlocuite de dimensiunea libidinal? ?i nealienant? a muncii, jocului ?i sexualit??ii libere ?i deschise, toate acestea conducând mai departe c?tre emancipare ?i fericire. – Douglas Kellner, editor al seriei The Collected Papers of Herbert Marcuse

De numele lui Sigmund Freud (1856-1929) se leag? poate cea mai controversat? teorie din filosofia culturii ultimelor secole: psihanaliza. ?nceput? ca ?ntreprindere psihoterapeutic?, prima cur? – din punct de vedere istoric – ?n care rolul terapeutic revenea exclusiv cuv?ntului, psihanaliza a fost condus? de Freud ?n mod firesc ?i ?n direc?ia descoperirii resorturilor abisale ale culturii.Disconfort ?n cultur? (1930) este o lucrare de maturitate ?n care p?rintele psihanalizei investigheaz? mecanismele care men?in coeziunea social?, respectiv contraponderea lor, manifestat? prin senza?ia de disconfort care ?nso?e?te mai mult sau mai pu?in evident fiin?a social?.?Supraeul unui epoci culturale are o origine asem?n?toare cu a celui individual; se sprijin? pe impresia pe care au l?sat-o mari personalit??i conduc?toare, oameni de o for?? spiritual? cople?itoare sau cei la care una dintre tendin?ele umane a g?sit configura?ia cea mai puternic? ?i mai pur?, de aceea adesea ?i cea mai unilateral?.“ - Sigmund Freud

DAVID HUME (1711 – 1776) was a Scottish philosopher, historian, economist, and essayist known especially for his philosophical empiricism and skepticism. He was one of the most important figures in the history of Western philosophy and the Scottish Enlightenment. Hume is often grouped with John Locke, George Berkeley, and a handful of others as a British Empiricist. Beginning with his A Treatise of Human Nature (1739), Hume strove to create a total naturalistic "science of man" that examined the psychological basis of human nature. In stark opposition to the rationalists who preceded him, most notably Descartes, he concluded that desire rather than reason governed human behaviour, saying: "REASON IS, and OUGHT ONLY to BE the SLAVE of the PASSIONS". A prominent figure in the sceptical philosophical tradition and a strong empiricist, he argued against the existence of innate ideas, concluding instead that humans have knowledge only of things they directly experience.. NOTHING is more usual and more natural for those, who pretend to discover anything new to the world in philosophy and the sciences, than to insinuate the praises of their own systems, by decrying all those, which have been advanced before them. And indeed were they content with lamenting that ignorance, which we still lie under in the most important questions, that can come before the tribunal of human reason, there are few, who have an acquaintance with the sciences, that would not readily agree with them. It is easy for one of judgment and learning, to perceive the weak foundation even of those systems, which have obtained the greatest credit, and have carried their pretensions highest to accurate and profound reasoning. Principles taken upon trust, consequences lamely deduced from them, want of coherence in the parts, and of evidence in the whole, these are every where to be met with in the systems of the most eminent philosophers, and seem to have drawn disgrace upon philosophy itself. Nor is there required such profound knowledge to discover the present imperfect condition of the sciences, but even the rabble without doors may, judge from the noise and clamour, which they hear, that all goes not well within. There is nothing which is not the subject of debate, and in which men of learning are not of contrary opinions. The most trivial question escapes not our controversy, and in the most momentous we are not able to give any certain decision. Disputes are multiplied, as if every thing was uncertain; and these disputes are managed with the greatest warmth, as if every thing was certain. Amidst all this bustle it is not reason, which carries the prize, but eloquence; and no man needs ever despair of gaining proselytes to the most extravagant hypothesis, who has art enough to represent it in any favourable colours. The victory is not gained by the men at arms, who manage the pike and the sword; but by the trumpeters, drummers, and musicians of the army. From hence in my opinion arises that common prejudice against metaphysical reasonings of all kinds, even amongst those, who profess themselves scholars, and have a just value for every other part of literature. By metaphysical reasonings, they do not understand those on any particular branch of science, but every kind of argument, which is any way abstruse, and requires some attention to be comprehended. We have so often lost our labour in such researches, that we commonly reject them without hesitation, and resolve, if we must for ever be a prey to errors and delusions, that they shall at least be natural and entertaining. And indeed nothing but the most determined scepticism, along with a great degree of indolence, can justify this aversion to metaphysics. For if truth be at all within the reach of human capacity, it is certain it must lie very deep and abstruse: and to hope we shall arrive at it without pains, while the greatest geniuses have failed with the utmost pains..

A fi rom?n? ?E o ru?ine!“, exclama Cioran. ?n ce m?sur? filosoful de la Paris avea dreptate? Ce ?nseamn? ?a fi rom?n“ ?ntr-o fals? tranzi?ie care aparent nu se mai termin?? La aceste ?i multe alte ?ntreb?ri ?ncearc? s? r?spund? scriitorul Ionel Necula ?n opus-ul de fa??, care ?nsumeaz? analize ale r?sturn?rilor sociale evidente, ?nregistrate ?n ultimii ?aptesprezece ani. Nu ?ntotdeauna comod, spiritul coroziv al autorului ??i spune cuv?ntul, av?nd uneori accente incendiare.

Cartea de fa??, pe care cititorul o ?ine acum ?n m?n?, reprezint? o form? – literar vorbind, foarte complex?, fiindc? ea evolueaz? pe mai multe voci narative, dintre care doar unele ?i apar?in ?n mod direct autoarei – de exorcism. Geniul inimii e r?spunsul unui poet la o experien?? personal? plenitudinar?, ?n care bucuria ?i suferin?a se ?ntrep?trund reciproc pentru a exprima, ?mpreun? ?i tensionat, starea de gra?ie. Exist? o voce a experien?ei biografice ?n aceast? carte scris? febril, o alta de martor sau de participant la istorie, tot a?a cum exist? o voce a puterii ?i una a victimei. Deasupra tuturor st?, ?ns?, nu neap?rat triumf?toare, dar lucid-cerebral?, chemarea celor dou? credin?e pentru care merit? s? tr?ie?ti ?i s?-?i rememorezi via?a atunci c?nd ai ajuns cu ea la r?sp?ntie: credin?a ?n cultura modelelor care te-au precedat ?i credin?a deloc ingenu?, ci ivit? din cunoa?tere, ?n sacralitatea profund? a celor tr?ite ?i ?n transcenden??. (?tefan Borbély) A considera un text drept ?carte a ilumin?rilor mele“ ?i a a?eza ca titlu al primei p?r?i a volumului sintagma Povestea subteranei ne plaseaz? sub semnul aproape imposibil al drumului c?tre Sine, al cuprinderii, al denud?rii ?i al efortului de a ?n?elege un obiect al c?rui adev?r se va afla ?ntotdeauna ?n proximitatea pe?terii lui Platon. E un demers perpetuat, dar niciodat? epuizat ?i aproape exclus din plasma comunic?rii, care – ?n situa?ia ?romanului“ Aurei Christi – nu are coresponden?e, nu se apropie de experien?a budhist?, nici de prerogativele ocultismului de New Age, ci ne aduce ?n vecin?tatea ?ndemnului de pe frontispiciul templului lui Apollo din Delphi, preluat apoi, ca solu?ie ?ntre a fi ?i a p?rea, de c?tre Socrate: ?Cunoa?te-te pe tine ?nsu?i!“. Po?i ?nt?lni, pe acest drum, ?i acel daimonion care a str?juit g?ndirea aceluia?i ?n?elept atenian ca alt? fa?? a ?subteranelor“ fiin?ei, acolo unde lumina se ?ngem?neaz? cu ?ntunericul, stare ?poetizat?“ de Goethe, dar pr?bu?it? ?n tragic de Dostoievski. E o cobor?re spre ?n?elegere prin cuprindere ?i, implicit, prin atingerea nelimitatului. (Mircea Braga) Cartea Aurei Christi Geniul inimii pare o st?nc? masiv?, singuratic?, ?ntr-un peisaj ?mioritic“. Geniul inimii are originalitate ?i for??. Prima parte e liric?, a doua (?ntr-un fel) – o comedie negru-satiric?, a treia – predominant epic-narativ?. Prima parte este excelent?; mi-am ?nsemnat un num?r de poezii memorabile. A doua, ?n centrul ei mai ales, are sec?iuni, pasaje extrem de interesant-pl?cute-amuzante, ?n pofida tonului, uneori, foiletonistic. A treia e impresionant? ?n ansamblu, armonios-coerent?, de o sinceritate sf??ietoare. ?n tot volumul, istoricul, religiosul, subiectivul se leag? foarte frumos ?ntre ele. Nu-mi plac laudele la adresa lui Nietzsche! De fapt, cum se leag? acest autor de Biblie, de Evanghelii?! Aura Christi poate fi m?ndr? de o realizare major?, cu totul original?. Probabil, nu l-a citit pe romanticul britanic Wordsworth; dar el e cel care a scris (sau a ?nceput s? scrie) o memorabil? autobiografie ?n versuri. Pu?ini l-au continuat. Am putea spune c? Aura se num?r? printre cei pu?ini. (Virgil Nemoianu)