{"id":11528,"date":"2016-12-29T23:09:03","date_gmt":"2016-12-29T21:09:03","guid":{"rendered":"http:\/\/egophobia.ro\/?p=11528"},"modified":"2016-12-29T23:09:03","modified_gmt":"2016-12-29T21:09:03","slug":"care-i-treaba-cu-trupul","status":"publish","type":"post","link":"https:\/\/egophobia.ro\/?p=11528","title":{"rendered":"care-i treaba cu trupul"},"content":{"rendered":"<p align=\"justify\"><span style=\"color: green;\">(ca prin oglind\u0103)<\/span><\/p>\n<p style=\"text-align: right;\">de Marius-Iulian Stancu<\/p>\n<p style=\"text-align: justify;\">Cei interesa\u0163i de tendin\u0163ele filosofice \u015ftiu c\u0103 de ceva vreme asist\u0103m la o adev\u0103rat\u0103 redescoperire a\u00a0trupului\u00a0\u00een filosofia cre\u015ftin\u0103,\u201cvinova\u0163i\u201d pentru acest lucru fiind filosofi precum Jean-Luc Marion, Michel Henry sau Jean-Yves Lacoste (de pe pozi\u0163ii fenomenologice mai ales), \u015fi teologi precum Olivier Cl\u00e9ment, cu a c\u0103rui perspectiv\u0103, din\u00a0Trupul mor\u0163ii \u015fi al slavei\u00a0(ed. Christiana, 1996), ne vom familiariza ceva mai mult. P\u00e2n\u0103 \u015fi titlul unor lucr\u0103ri &#8211;\u00a0Taina iubirii(Pavel Evdochimov),\u00a0Un singur trup\u00a0(Michel Philippe Laroche) sau\u00a0Iubire \u015fi senzualitate\u00a0(Georges Habra) \u2013 ne indic\u0103 faptul c\u0103 o deplasare de paradigm\u0103 a avut loc (chiar dac\u0103 discursul r\u0103m\u00e2ne unul tradi\u0163ionalist mai ales, uneori periferic, de simptom al unui discurs filosofic insuficient internalizat\/ \u00een\u0163eles). Nu este \u00eens\u0103 inutil s\u0103 subliniem care sunt premisele teologice pentru aceast\u0103 reinterpretare pe care o cunoa\u015fte trupul \u201ccre\u015ftin\u201d.<!--more--><\/p>\n<p style=\"text-align: justify;\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-medium\" src=\"https:\/\/i0.wp.com\/i158.photobucket.com\/albums\/t103\/egophobia\/48\/fil48-03_zpsubzndkjy.jpg?resize=287%2C400\" width=\"287\" height=\"400\" \/><\/p>\n<p style=\"text-align: justify;\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0distinc\u0163ia dintre ceea ce Jean-Yves Lacoste numea \u201ceu empiric\u201d \u015fi \u201ceu eschatologic\u201d face parte din discursul cre\u015ftin de la bun \u00eenceput. \u00een aceast\u0103 privin\u0163\u0103, textul din\u00a0Epistola c\u0103tre Romani\u00a0(7, 14-25) este unul fundamental: \u201ccu mintea mea, slujesc legii lui Dumnezeu, iar cu trupul, legii p\u0103catului.\u201d (7, 25). caracterul acesta tensionat al alc\u0103tuirii fiin\u0163ei umane cunoa\u015fte sui\u015furile \u015fi cobor\u00e2\u015furile lui \u00een plan moral, momentele lui de vinov\u0103\u0163ie \u015fi de \u00eemp\u0103care, \u00eens\u0103, adev\u0103rata rezolvare nu este posibil\u0103 \u00een viziune paulin\u0103 dec\u00e2t dintr-o perspectiv\u0103 eschatologic\u0103, la schimbarea trupului firesc \u00een trup duhovnicesc \u2013 la ultima prefacere a trupului (at\u00e2ta timp c\u00e2t va fi afectat\u0103 de puterea mor\u0163ii, fiin\u0163a uman\u0103 se afl\u0103 \u015fi sub influen\u0163a puterii p\u0103catului).<\/p>\n<p style=\"text-align: justify;\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00een patristic\u0103 discursul acesta sufer\u0103 de cele mai multe ori influen\u0163a unei filosofii care nu a reu\u015fit s\u0103 se \u00eempace cu \u201cp\u0103r\u0163ile ira\u0163ionale ale sufletului\u201d aproape niciodat\u0103 \u2013 filosofia greac\u0103, iar \u201c\u00een antropologie urmele dualismului persist\u0103 mai mult dec\u00e2t \u00een cosmologie.\u201d (Tom\u00e1\u0161 \u0160pidl\u00edk,\u00a0Spiritualitatea R\u0103s\u0103ritului cre\u015ftin). s-ar putea spune c\u0103 o religie a \u00eentrup\u0103rii \u015fi a \u00eenvierii, plus conflictele dogmatice pe care le-a avut cu gnosticismul, are menirea de a feri o religie de capcanele ecua\u0163iei\u00a0soma-sema\u00a0(al trupului privit ca o \u00eenchisoare a sufletului), \u00eens\u0103, din punctul de vedere al istoriei g\u00e2ndirii, lucrurile nu au stat deloc a\u015fa. de la concep\u0163ia despre om ca \u201co fiin\u0163\u0103 dubl\u0103\u201d (Atenagora), la imposibiliatea de a mai \u00een\u0163elege amestecul problematic dintre carnal \u015fi spiritual (ca planuri distincte ontologic vorbind), nu a mai fost dec\u00e2t un pas. trupul-mocirl\u0103, trupul-str\u0103in, trupul care \u201cnu este eu\u00a0\u00eensumi\u201d, trupul \u2013 dispre\u0163uit, maltratat, omor\u00e2t, nu reprezint\u0103 altceva dec\u00e2t epifenomene ale unei mo\u015fteniri filosofice adaptat\u0103 religios.<\/p>\n<p style=\"text-align: justify;\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u015fi \u00een discursul tradi\u0163ional dihotomia suflet-trup continu\u0103 s\u0103 \u00ee\u015fi p\u0103streze caracterul de dogm\u0103 de la sine \u00een\u0163eleas\u0103. astfel, chiar dac\u0103 \u0163ine s\u0103 ne avertizeze \u00een prealabil c\u0103, folosindu-se de simbolistica \u201chainelor de piele\u201d (Facerea\u00a03, 21) teologia nu se refer\u0103 la trup (soma), toate atributele pe care Panayotis Nellas (Omul \u2013 animal \u00eendumnezeit) le preia din patristic\u0103 \u015fi le atribuie\u00a0corporalului, ne face s\u0103 avem pu\u0163ine dubii \u00een privin\u0163a reticien\u0163ei\/ incapacit\u0103\u0163ii teologice de a dep\u0103\u015fi un dualism total \u201cdep\u0103\u015fit\u201d din punct de vedere filosofic (cel pu\u0163in \u00een antropologie). mortalitatea (existen\u0163a ca am\u00e2nare a mor\u0163ii), natura ira\u0163ional\u0103, instinctivitatea, via\u0163a biologic\u0103, pl\u0103cerea chiar (limitat\u0103\/ \u00eembl\u00e2nzit\u0103 \u00een scopul reproducerii), \u00eembr\u0103carea materialit\u0103\u0163ii (terminologie destul de origenist\u0103 totu\u015fi pentru un \u201cortodox\u201d), toate acestea nu sunt dec\u00e2t caracteristici ale omului de dup\u0103 \u201cc\u0103dere\u201d, \u015fi nu \u201cnatura lui originar\u0103\u201d.<\/p>\n<p style=\"text-align: justify;\">\n<p style=\"text-align: justify;\">Ce face Olivier Cl\u00e9ment cu aceast\u0103 \u201cmo\u015ftenire\u201d? \u00cen\u00a0Trupul mor\u0163ii \u015fi al slavei, autorul subliniaz\u0103 de la bun \u00eenceput c\u0103 \u201cdialectica trupului \u015fi duhului se reveleaz\u0103 ca\u00a0dualism existen\u0163ial \u015fi nicidecum ontologic.\u201d\u00a0Trupul\u00a0este \u201comul \u00eentreg\u201d, eu \u00een lume, \u201ccel prin care m\u0103 ofer privirii celuilalt\u201d, manifestarea, limbajul unei persoane, \u201comul \u00een fragila sa libertate.\u201d\u00a0Duhul\u00a0omului nu este altceva, ci este identificat de teologul francez cu\u00a0o\u00a0deschidere a trupului\u00a0\u00een plan duhovnicesc. Trupul reprezint\u0103 \u00eens\u0103, \u015fi toat\u0103 ambiguitatea lumii &#8211; cu origini divine (bun\u0103\/ frumoas\u0103), dar \u00een acela\u015fi timp, \u015fi un loc al mor\u0163ii sub toate formele ei (a fi un trup \u00eenseamn\u0103 a fi expus r\u0103nirii\/ distrugerii). Astfel, din acest punct de vedere, nu este gre\u015fit nici a considera c\u0103 \u201ctrupul meu este eu \u015fi, \u00een acela\u015fi timp, nu este\u201d, ne spune Olivier Cl\u00e9ment.<\/p>\n<p style=\"text-align: justify;\">\n<p style=\"text-align: justify;\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00een absen\u0163a \u201cdeschiderii\u201d duhovnice\u015fti trupul \u201cnu este eu\u201d, p\u0103str\u00e2ndu-se \u00een lume numai prin realitatea sa trupeasc\u0103, ca \u201cm\u0103rginire \u00eenchis\u0103, pecetluit\u0103 de moarte\u201d, desp\u0103r\u0163it de ceea ce-i este originar, inexpresiv (prin art\u0103, ritual, prin tot ceea ce face trupul trebuie s\u0103 exprime caracterul dialogal al lumii; astfel, referindu-se la dimensiunea erotic\u0103 a fiin\u0163ei umane, autorul ne spune c\u0103\u00a0\u201cnu suntem demni de sexualitatea noastr\u0103, pentru c\u0103 folosim acest limbaj c\u00e2nd nu avem nimic, sau aproape nimic, s\u0103 ne spunem\u201d).<\/p>\n<p style=\"text-align: justify;\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0dac\u0103 putem vorbi de un \u201ctrup care este eu\u201d,\u00a0putem face acest lucru privindu-l ca\u00a0anticipare a\u00a0trupului \u00eenvierii\/ a trupului slavei. acest lucru este posibil prin \u00eentruparea, p\u0103timirea \u015fi \u00eenvierea cristic\u0103, adic\u0103 prin transformarea trupului cristic \u00een\u00a0trup euharistic, un trup al comuniunii, de care cre\u015ftinul se \u00eemp\u0103rt\u0103\u015fe\u015fte f\u0103c\u00e2ndu-\u015fi ucenicia ca\u00a0trup liturgic.<\/p>\n<p style=\"text-align: justify;\">\n<p style=\"text-align: justify;\">Dar (mai ales) cele din urm\u0103 sunt elemente ce \u0163in exclusiv de o credin\u0163\u0103 ce urmeaz\u0103 convertirii, nu foarte transparente pentru cineva nefamiliarizat cu terminologia teologic\u0103, pe care nu insist\u0103m, pentru c\u0103 cei mai mul\u0163i dintre noi nu mai suntem cre\u015ftini, \u00eens\u0103, asta nu \u00eenseamn\u0103 c\u0103 g\u00e2ndirea cre\u015ftin\u0103 \u015fi-a pierdut complet relevan\u0163a, mai ales c\u0103 \u00een raporturile pe care le \u00eentre\u0163inem cu cre\u015ftinismul, trebuie s\u0103 fim con\u015ftien\u0163i c\u0103\u00a0\u201cjuc\u0103m\u201d pe\u00a0\u201cterenul\u201d lui, cu el sau (mai ales) \u00eempotriv\u0103.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: right;\">\n","protected":false},"excerpt":{"rendered":"<p>(ca prin oglind\u0103) de Marius-Iulian Stancu Cei interesa\u0163i de tendin\u0163ele filosofice \u015ftiu c\u0103 de ceva vreme asist\u0103m la o adev\u0103rat\u0103 redescoperire a\u00a0trupului\u00a0\u00een filosofia cre\u015ftin\u0103,\u201cvinova\u0163i\u201d pentru acest lucru fiind filosofi precum Jean-Luc Marion, Michel Henry sau Jean-Yves Lacoste (de pe pozi\u0163ii fenomenologice mai ales), \u015fi teologi precum Olivier Cl\u00e9ment, cu a c\u0103rui perspectiv\u0103, din\u00a0Trupul mor\u0163ii \u015fi 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