{"id":13530,"date":"2021-05-27T08:01:24","date_gmt":"2021-05-27T06:01:24","guid":{"rendered":"http:\/\/egophobia.ro\/?p=13530"},"modified":"2021-05-19T19:03:10","modified_gmt":"2021-05-19T17:03:10","slug":"doua-moduri-de-negare-a-vointei","status":"publish","type":"post","link":"https:\/\/egophobia.ro\/?p=13530","title":{"rendered":"Dou\u0103 moduri de negare a voin\u021bei"},"content":{"rendered":"

(phobia perennis)<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 de David M\u00e2ndru\u021b<\/p>\n

\u00cen prezentul eseul vom \u00eencerca s\u0103 delimit\u0103m o distinc\u021bie fundamental\u0103 \u00een cadrul filosofiei schopenhaueriene. Pe scurt, pornind de la no\u021biunea schopenhauerian\u0103\u00a0 de negare a voin\u021bei de a tr\u0103i, concept fundamental al eticii acestuia, vom \u00eencerca s\u0103 demonstr\u0103m c\u0103 aceast\u0103 negare \u00eembrac\u0103 o structur\u0103 dual\u0103, respectiv putem afirma existen\u021ba unei neg\u0103ri a voin\u021bei pasive sau defensive, dar \u0219i a unei neg\u0103ri a voin\u021bei active sau ofensive. Vom vedea \u00een cele ce urmeaz\u0103 cum se contureaz\u0103 aceast\u0103 distinc\u021bie, \u00eens\u0103 \u00een primul r\u00e2nd va trebui sa oferim o c\u00e2t de vag\u0103 idee asupra a ceea ce \u00eenseamn\u0103 voin\u021b\u0103 \u00een metafizica lui Schopenhauer, pentru a ajunge mai departe \u0219i la conceptul de negare a voin\u021bei (de a tr\u0103i), concept fundamental, \u00eenc\u0103 odat\u0103, al eticii acestuia.<\/p>\n

Voin\u021ba pentru Schopenhauer, mai exact voin\u021ba de a tr\u0103i, este esen\u021ba fiec\u0103rei fiin\u021b\u0103ri particulare, a fiec\u0103rei entit\u0103\u021bi din univers, dar \u0219i a fiec\u0103rui invidiv din orice specie. Mai mult, voin\u021ba \u00ee\u0219i \u00eentinde tentaculele at\u00e2t \u00een domeniul organic, c\u00e2t \u0219i \u00een cel anorganic. Pentru filosoful pesimist, chiar \u0219i o piatr\u0103, un fulger sau un r\u00e2u pot poseda voin\u021b\u0103. Dar ce vrea voin\u021ba de fapt? Voin\u021ba vrea ca noi s\u0103 tr\u0103im chiar \u0219i \u00een cele mai vitrege condi\u021bii, s\u0103 facem orice pentru a ne men\u021bine existen\u021ba. De aceea, afirm\u0103 acela\u0219i filosof mizantrop c\u0103 arma cea mai puternic\u0103 a voin\u021bei de a tr\u0103i este chiar instinctul sexual, fiindc\u0103 prin el, voin\u021ba este pasat\u0103 de la o nou\u0103 genera\u021bie de invidizi, voin\u021ba venind, dup\u0103 Schopenhauer, din partea tat\u0103lui, iar intelectul, din partea mamei.<\/p>\n

Rela\u021bia dintre voin\u021b\u0103 \u0219i suferin\u021b\u0103 sau mizeria existen\u021bei devine evident\u0103 \u00een cele ce urmeaz\u0103. Suntem chinui\u021bi \u00een continuu de dorin\u021bele insa\u021biabile ale voin\u021bei, f\u0103r\u0103 ca noi s\u0103 le putem satisface \u0219i gratifica tot timpul, filosoful \u00een acest punct anticip\u00e2nd principiul pl\u0103cerii freudian, mai exact acel hic et nunc <\/em>(aici \u0219i acum) inerent lui. Voin\u021ba de a tr\u0103i dore\u0219te s\u0103 fie omnipotent\u0103, s\u0103 ob\u021bin\u0103 tot ce vrea aici \u0219i acum, \u00een orice fel posibil \u0219i \u00een orice cantitate voit\u0103, mai exact \u00eentr-o cantitate maxim\u0103. De aceea, Schopenhauer ne vorbe\u0219te \u0219i despre eterna justi\u021bie, care se refer\u0103 tocmai la conflicul dintre o voin\u021b\u0103 de a tr\u0103i \u0219i alt\u0103 voin\u021b\u0103 de a tr\u0103i. Conflictul \u00ee\u0219i are originea \u00een faptul c\u0103 nevoile sau dorin\u021bele voin\u021bei sunt nelimitate, \u00een timp ce resursele exteriore nou\u0103 sunt limitate.<\/p>\n

Chinui\u021bi fiind de voin\u021b\u0103, prin faptul c\u0103 aceasta cere tot timpul ceva de la noi, nu ne las\u0103 chip de odihn\u0103, fiindc\u0103 ne bombardeaz\u0103 cu cereri, unele irealizabile efectiv, astfel putem ajunge inclusiv la ceea ce Schopenhauer nume\u0219te nebunie, adic\u0103 conflicul dinamic dintre intelect, care spune trebuie \u0219i voin\u021ba care voie\u0219te. \u00cen acest punct, ne afl\u0103m \u00een plin\u0103 psihanaliz\u0103, Schopenhauer anticip\u00e2nd, e drept, cu alte cuvinte, conceptul freudian de refulare. Mai mult, acest fapt de a nu satisface voin\u021ba poate s\u0103 duc\u0103 \u00eentr-un limbaj freudian chiar la nevroz\u0103, fiindc\u0103 nesatisf\u0103c\u00e2nd dorin\u021ba de omnipoten\u021b\u0103 a voin\u021bei de a tr\u0103i, noi reful\u0103m o cantitate de energie, de tensiune, din cauza inhibi\u021biei auto-impuse, care se poate transforma la fel de bine \u00een angoas\u0103 \u0219i simptom. \u00cen sensul acesta conjunc\u021bia dintre Schopenhaur, Kierkegaard \u0219i Freud ar fi foarte rodnic\u0103.<\/p>\n

Agonia survine \u00een momentul \u00een care nici m\u0103car prin faptul de a-\u021bi muri moartea nu po\u021bi sc\u0103pa de voin\u021b\u0103, fiindc\u0103, dup\u0103 cum ne spune pesimistul \u00een metafizica mor\u021bii, voin\u021ba \u00eentr-o oarecare m\u0103sur\u0103, dup\u0103 moartea individual\u0103, se re\u00eentoarce \u00een materie, apoi din nou \u00een individ. \u00cen acest punct, Schopenhauer se apropie de concep\u021bia palingenezei, un fel de re\u00eencarnare \u0219i migra\u021bie a voin\u021bei prin univers. \u00cen sensul acesta nu disperarea ar fi boala de moarte, ci voin\u021ba de a tr\u0103i ar fi boala (f\u0103r\u0103) de moarte. Nu mai trebuie s\u0103 preciz\u0103m faptul c\u0103 prin refuzul satisfacerii voin\u021bei de a tr\u0103i ne sim\u021bim vinova\u021bi, dar \u0219i satisf\u0103c\u00e2nd-o ne sim\u021bim la fel de vinova\u021bi. Satisface voin\u021ba, vei fi vinovat, nu o satisface, vei fi tot vinovat, satisface-o sau nu, vinovat vei fi. <\/em>Vrem totu\u0219i s\u0103 \u00eencheiem aceast\u0103 parte a discu\u021biei noastre cu un citat din psihoterapeutul existen\u021bial R.D. Laing, care, incon\u0219tient fiind, se pare c\u0103 ofer\u0103 o defini\u021bie perfect\u0103 \u0219i exact a voin\u021bei de a tr\u0103i \u00een punctul \u00een care spune c\u0103 via\u021ba e o boal\u0103 cu transmitere sexual\u0103, iar rata de mortalitate este de 100%.<\/p>\n

Vom trece \u00een continuare la tematizarea schopenhauerian\u0103 a neg\u0103rii voin\u021bei de a tr\u0103i, care de altfel este destul de simpl\u0103, \u00een sensul c\u0103 negarea se opune afirm\u0103rii voin\u021bei de a tr\u0103i. Dac\u0103 prin afirmare, \u00eei d\u0103m curs voin\u021bei, \u0219i eternei repeti\u021bii a nevoii, \u0219i a ciclului nesf\u00e2r\u0219it de dorin\u021be, putem vorbi \u0219i de o tautologie voluntarist\u0103, atunci efectiv pornim \u0219irul nesf\u00e2r\u0219it de suferin\u021be \u0219i \u00eei d\u0103m viu grai suferin\u021bei existente pe p\u0103m\u00e2nt. Afirm\u00e2nd voin\u021ba, noi ac\u021bion\u0103m dup\u0103 dictatele ei, \u0219i inevitabil suferim, prin faptul c\u0103 ni se cere \u00eencontinuu s\u0103 ne gratific\u0103m dorin\u021bele \u0219i nevoile, un \u0219ir f\u0103r\u0103 sf\u00e2r\u0219it.<\/p>\n

Negarea voin\u021bei se refer\u0103 \u00een primul r\u00e2nd la con\u0219tientizara condi\u021biei noastre \u0219i a afirm\u0103rii sus \u0219i tare a acelui NU ionescian. De aceea, spune Schopenhauer c\u0103 \u00een ciuda pesimismului, filosofia sa e compatibil\u0103 cu cre\u0219tinismul ascetic, fiindc\u0103 ambele proclam\u0103 acest ascetism ca solu\u021bie a existen\u021bei. Negarea se refer\u0103 mai exact la a spune NU voin\u021bei, a face exact opusul a ceea ce \u00ee\u021bi cere voin\u021ba de a tr\u0103i. Dac\u0103 voin\u021ba \u00ee\u021bi dicteaz\u0103 s\u0103 te arunci asupra unei pr\u0103jituri, tu trebuie s\u0103 faci not\u0103 discordant\u0103 \u0219i s\u0103 te st\u0103p\u00e2ne\u0219ti. Negarea voin\u021bei de a tr\u0103i poate duce chiar, dup\u0103 cum am mai zis la ascetism \u0219i la sfin\u021benie, \u00een sensul lui Lacan de saint homme<\/em>.<\/p>\n

\u00cens\u0103 nou\u0103 ni se pare c\u0103 prin negarea schopenhauerian\u0103 a voin\u021bei de a tr\u0103i ne este relevat\u0103 doar latura pasiv\u0103 a \u00eentregului proces, aceasta av\u00e2nd \u0219i o latur\u0103 activ\u0103, suger\u0103m noi. Negarea pasiv\u0103 la Schopenhauer, este \u0219i dup\u0103 mintea noastr\u0103, acest efort de a inhiba cererile continue ale voin\u021bei \u0219i de a ne men\u021bine pe o pozi\u021bie ascetic\u0103, de sf\u00e2nt chiar. Iar acum vom trece la cea de a doua form\u0103 de negare a voin\u021bei, anume negarea activ\u0103, negarea pasiv\u0103 av\u00e2nd loc mai degrab\u0103 prin lips\u0103, prin lacun\u0103, prin omisiune, iar cea activ\u0103 prin imagina\u021bie \u0219i creativitate.<\/p>\n

\u00cen alt eseu scurt, am discutat rela\u021bia dintre distan\u021b\u0103 \u0219i \u201eca \u0219i cum\u201d. Relu\u00e2nd pe scurt, putem spune c\u0103 noi tr\u0103im adesea \u00eentr-o stare de imersiune, de con\u0219tien\u021b\u0103 incon\u0219tient\u0103, de automatism, reflex etc. Iar prin faptul de a lua distan\u021b\u0103 \u0219i de a aplica ca \u0219i cum<\/em>-ul putem ajunge la reflexivitate \u0219i la decizia existen\u021bial\u0103. \u00cen sensul acesta exemplul cioranian este foarte gr\u0103itor. Cioran ne propune ca atunci c\u00e2nd sim\u021bim dorin\u021b\u0103 fa\u021b\u0103 de o persoan\u0103, s\u0103 ne imagin\u0103m c\u0103 nu e mai mult dec\u00e2t un schelet cu carne pe el. Aceasta este \u0219i varianta activ\u0103 a neg\u0103rii voin\u021bei de a tr\u0103i pe care voiam s\u0103 o propunem \u0219i noi. Deci, nu mai spunem NU pur \u0219i simplu \u0219i reful\u0103m sau inhib\u0103m voin\u021ba prin ascetism, ci ne folosim de imagina\u021bia creativ\u0103. Dar cum ac\u021bioneaz\u0103 aceast\u0103 imagina\u021bie creativ\u0103? Prin privirea agonic\u0103 asupra existen\u021bei, un fel de combina\u021bie dintre metoda agonic\u0103 \u0219i privirea fenomenologic\u0103.<\/p>\n

Relu\u00e2nd, vom \u00eencerca s\u0103 descirem mai exact procedeul pas cu pas. Noi lu\u0103m distan\u021b\u0103 prin reflexivitate fa\u021b\u0103 de dorin\u021b\u0103, de instinctul sexual s\u0103 spunem, \u0219i \u00eel privim pe cel\u0103lalt ca \u0219i cum ar fi altceva dec\u00e2t un posibil partener, exemplul cioranian referindu-se la realitatea mortifer\u0103 a existen\u021bei, anume la faptul c\u0103 fiecare dintre noi suntem un cadavru \u00een poten\u021b\u0103. Bine\u00een\u021beles c\u0103 aceast\u0103 distan\u021b\u0103 plus ca \u0219i cum<\/em>-ul presupune s\u0103 ne folosim de con\u0219tiin\u021ba reflexiv\u0103, pe care am pomenit-o deja, \u0219i s\u0103 ie\u0219im din imersiunea din via\u021ba de zi cu zi.<\/p>\n

\u00cen concluzie, scopul scurtului nostru articol a fost acela de a \u00a0\u00eencercara a face un pas \u00een plus fa\u021b\u0103 de Schopenhauer, prin distingerea a dou\u0103 moduri de a nega voin\u021ba de a tr\u0103i, respectiv modul pasiv \u0219i cel activ. Din nou, cel pasiv se refer\u0103 la faptul c\u0103 practic\u0103m un fel de ascetism prin negarea dorin\u021bei sau a nevoii, printr-un imperativ categoric sub forma NU-ului, furnizat de intelect. Cealalt\u0103 latur\u0103 a monedei, negarea activ\u0103 se refer\u0103 la posiblitatea omului de a se folosi creativ de metoda agoniei cioraniene, metod\u0103 care presupune asumarea lucidit\u0103\u021bii insomniacului, dar nu numai. Prin negarea activ\u0103 a voin\u021bei de a tr\u0103i noi lu\u0103m distan\u021b\u0103 fa\u021b\u0103 de dorin\u021b\u0103 sau fa\u021b\u0103 de nevoie \u0219i aplic\u0103m ca \u0219i cum<\/em>-ul pentru a vedea ceva diferit de cum este, de exemplu, un posibil partener ca pe un schelet. Aceast\u0103 mortifiere e existen\u021bei este cumva \u0219i marca melancolicului. Totul const\u0103 de fapt \u00een asumarea putin\u021bei de a lua distan\u021b\u0103 \u00een primul r\u00e2nd fa\u021b\u0103 de noi \u00een\u0219ine \u0219i apoi fa\u021b\u0103 de cel\u0103lalt. Ca \u0219i cum<\/em>-ul este o capacitate a imagine\u021biei specific uman\u0103, la fel ca \u0219i distan\u021barea. \u0218tim despre animale c\u0103 acestea sunt imersate \u00een lume, impropriu zis, mai degrab\u0103 instinctul le deschide o raz\u0103 de lume, cum ar spune Merleau-Ponty. \u00cen vis de exemplu, nu putem lua distan\u021b\u0103 fa\u021b\u0103 de noi, \u0219i nu ne putem folosi de privirea ca \u0219i cum<\/em>-ului. Cam cum \u00eencepem visul, cam a\u0219a \u00eel \u0219i termin\u0103m, \u0219ansa de interven\u021bie \u00een vis fiind minimal\u0103, doar bine\u00een\u021beles cazul visului de dinainte de trezire, unde putem spune c\u0103 mai apare o clipocire de con\u0219tiin\u021b\u0103. Distinc\u021bia dintre negarea pasiv\u0103 a voin\u021bei \u0219i negarea activ\u0103 ar ei ar fi diferen\u021ba dintre un mai pu\u021bin<\/em>, dintr-o lips\u0103<\/em> \u0219i dintre un mai mult<\/em>, anume imagina\u021bia creativ\u0103, diferen\u021ba dintre omisiune \u0219i ag\u0103ugire, pentru a \u00eencheia tot \u00eentr-o not\u0103 schopenhauerian\u0103.<\/p>\n","protected":false},"excerpt":{"rendered":"

(phobia perennis) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 de David M\u00e2ndru\u021b \u00cen prezentul eseul vom \u00eencerca s\u0103 delimit\u0103m o distinc\u021bie fundamental\u0103 \u00een cadrul filosofiei schopenhaueriene. Pe scurt, pornind de la no\u021biunea schopenhauerian\u0103\u00a0 de negare a voin\u021bei de a tr\u0103i, concept fundamental al eticii acestuia, vom \u00eencerca s\u0103 demonstr\u0103m c\u0103 aceast\u0103 negare \u00eembrac\u0103 o structur\u0103 dual\u0103, respectiv putem afirma existen\u021ba unei […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[1494,27,1463],"tags":[1398,1495,1117,1464],"class_list":["post-13530","post","type-post","status-publish","format-standard","hentry","category-egophobia-67","category-filosofie","category-phobia-perennis","tag-david-mandrut","tag-egophobia-67","tag-filosofie","tag-phobia-perennis"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p6DakB-3we","_links":{"self":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/13530","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=13530"}],"version-history":[{"count":1,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/13530\/revisions"}],"predecessor-version":[{"id":13531,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/13530\/revisions\/13531"}],"wp:attachment":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=13530"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=13530"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=13530"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}