What do you think?
Rate this book
毓賱賶 賲乇鬲賮毓丕鬲 丕賱賷兀爻
"毓賱賶 賲乇鬲賮毓丕鬲 丕賱賷兀爻" 賴賵 丕賱賰鬲丕亘 丕賱兀賵賱 賱廿賲賷賱 爻賷賵乇丕賳 賵賯丿 兀賱賮賴 亘丕賱賱睾丞 丕賱乇賵賲丕賳賷丞 賵爻鬲兀鬲賷 亘賯賷丞 賰鬲亘賴 亘賱睾丞 亘賱丿賴 廿賱賶 爻賳丞 1947賷卮乇毓 賮賷 丕賱賰鬲丕亘丞 亘丕賱賱睾丞 丕賱賮乇賳爻賷丞 賵乇丿丕 毓賱賶 爻丐丕賱 兀丨丿賴賲 賱賲賻 鬲禺賱賶 毓賳 賱睾丞 賵胤賳賴責
賯丕賱:
"賱丕 賳賯賷賲 賮賷 亘賱丿貙 賳賯賷賲 賮賷 丕賱賱睾丞貙 丕賱賵胤賳 賴賵 丕賱賱睾丞 賵賱丕 卮賷亍 丌禺乇 睾賷乇 匕賱賰"
廿匕丕 賮賴匕丕 丕賱賰鬲丕亘 賴賵 賰鬲丕亘賴 丕賱兀賵賱 賵賷賯賵賱 毓賳賴 爻賷賵乇丕賳:
"賴匕丕 賰鬲丕亘 亘丿賵賳 兀爻賱賵亘貙 賰鬲丕亘 賲噩賳賵賳貙 賷丨鬲賵賷 兀賴賲 兀賮賰丕乇賷"
賵賮毓賱丕 賲賳 賷賯乇兀 亘賯賷丞 賰鬲亘 爻賷賵乇丕賳 賮賴賷 鬲賳賵賷毓丕鬲 賱賲丕 噩丕亍 賮賷 賴匕丕 丕賱賰鬲丕亘 丕賱賲噩賳賵賳 丕賱匕賷 噩丕亍 賮賷 爻亘毓賷賳 賮賯乇丞 廿囟丕賮丞 賱賲賯丿賲丞 爻賷賵乇丕賳 賵賯丿 鬲乇丕賵丨鬲 賴匕賴 丕賱賮賯乇丕鬲 賮賷 丨噩賲賴丕 賲賳 賲噩乇丿 孬賱丕孬丞 兀爻胤乇 廿賱賶 氐賮丨丞 賰丕賲賱丞 囟賲賻賾賳賴丕 氐丕丨亘 "丿賲賵毓 賵賯丿賷爻賷賳" 賲禺鬲賱賮 兀賮賰丕乇賴 丨賵賱 丕賱賵噩賵丿 賵丕賱兀禺賱丕賯 賵丕賱賯賷賲 丕賱廿賳爻丕賳賷丞 賲鬲兀孬乇丕賸 賮賷 匕賱賰 禺丕氐丞 亘賳賷鬲卮賴 賵睾賷乇 賲爻鬲亘毓丿 兀賳 賷賰賵賳 賯丿 賯乇兀 賱賱卮毓乇丕亍 亘賵丿賱賷乇貙 賵乇賲亘賵貙 賵賱乇鬲乇賷丕賲賵賳 禺丕氐丞 兀賳賴 賷毓鬲乇賮 亘賮卮賱賴 賮賷 鬲乇噩賲丞 爻鬲賷賮丕賳 丿賷 賲丕賱丕乇賲賷賴 廿賱賶 丕賱乇賵賲丕賳賷丞 賵賲賳 賷鬲丕亘毓 丕賱賲賳噩夭 丕賱廿亘丿丕毓賷 丕賱賰鬲丕亘賷 賮賷 兀賵乇賵亘丕 賵賮乇賳爻丕 禺丕氐丞 爻賷噩丿 鬲兀孬賷乇賴 毓賱賶 丕賱賰孬賷乇賷賳 賲賳 噩賵乇噩 亘丕鬲丕賷貙 賵兀賳鬲賵賳賷賳 丌乇鬲賵貙 賵賲賵乇賷爻 亘賱丕賳卮賵貙 賵丿乇賷丿丕 賮賷 賲乇丨賱丞 賱丕丨賯丞 賵噩賲丕毓丞 丕賱乇賵丕賷丞 丕賱賲囟丕丿丞.
鬲賰卮賮 賰鬲丕亘丕鬲 爻賷賵乇丕賳 亘丐爻 丕賱毓丕賱賲 賵毓亘孬賷鬲賴 賵毓丿賲 賯丿乇丞 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 毓賱賶 賮賴賲 賴匕賴 丕賱毓亘孬賷丞 賵賴賵 賲丕 兀丿賶 廿賱賶 鬲賮卮賷 丨丕賱丕鬲 丕賱丕賰鬲卅丕亘 賵丕賱賲丕賱賳禺賵賱賷丕 賵丕賱鬲賵鬲乇丕鬲 丕賱毓氐亘賷丞 賵賱賯丿 賮卮賱鬲 丕賱賮賱爻賮丞 賵毓賱賲 丕賱賳賮爻 賮賷 賮賴賲 賴匕賴 丕賱鬲丨賵賱丕鬲 賮賷 丕賱廿賳爻丕賳 賵馗賱鬲 賲噩乇丿 賲賯賵賱丕鬲 賲鬲毓丕賱賷丞 賵亘丕賱鬲丕賱賷 賴賵 賷丿毓賵 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 廿賱賶 丕賱鬲毓丕賲賱 賲毓 鬲丨賵賱丕鬲 丨丕賱鬲賴 丕賱賳賮爻賷丞 亘鬲丨賵賱丕鬲 賵毓賷賴 亘丕賱夭賲賳 賵匕賱賰 賲賳 禺賱丕賱 丕賱賯亘囟 毓賱賶 丕賱兀亘丿賷丞 賮賷 賱丨馗丞 賵賴賷 賲丕 賷爻賲賷賴丕 亘丕鬲丕賷 丕賱丿賷賲賵賲丞.
"毓賱賶 賲乇鬲賮毓丕鬲 丕賱賷兀爻" 賰鬲丕亘 賱丕 賷賲賰賳 鬲氐賳賷賮賴 賮賱丕 賴賵 亘丕賱賮賱爻賮賷 賵賱丕 賴賵 亘丕賱賲賯丕賱丕鬲 賮賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 賴賵貙 賰鬲丕亘丞 廿亘丿丕毓賷丞 禺丕乇噩 丕賱鬲氐賳賷賮 卮兀賳賴 卮兀賳 "賴賰匕丕 鬲賰賱賲 夭乇丕丿卮鬲"賱賳賷鬲卮賴.
爻賷賵乇丕賳 賴匕丕 丕賱賰丕卅賳 丕賱賯賷丕賲賷 毓賱賶 丿乇丕噩丞 賴賵丕卅賷丞 賷毓亘乇 丕賱毓丿賲.
賯丕賱:
"賱丕 賳賯賷賲 賮賷 亘賱丿貙 賳賯賷賲 賮賷 丕賱賱睾丞貙 丕賱賵胤賳 賴賵 丕賱賱睾丞 賵賱丕 卮賷亍 丌禺乇 睾賷乇 匕賱賰"
廿匕丕 賮賴匕丕 丕賱賰鬲丕亘 賴賵 賰鬲丕亘賴 丕賱兀賵賱 賵賷賯賵賱 毓賳賴 爻賷賵乇丕賳:
"賴匕丕 賰鬲丕亘 亘丿賵賳 兀爻賱賵亘貙 賰鬲丕亘 賲噩賳賵賳貙 賷丨鬲賵賷 兀賴賲 兀賮賰丕乇賷"
賵賮毓賱丕 賲賳 賷賯乇兀 亘賯賷丞 賰鬲亘 爻賷賵乇丕賳 賮賴賷 鬲賳賵賷毓丕鬲 賱賲丕 噩丕亍 賮賷 賴匕丕 丕賱賰鬲丕亘 丕賱賲噩賳賵賳 丕賱匕賷 噩丕亍 賮賷 爻亘毓賷賳 賮賯乇丞 廿囟丕賮丞 賱賲賯丿賲丞 爻賷賵乇丕賳 賵賯丿 鬲乇丕賵丨鬲 賴匕賴 丕賱賮賯乇丕鬲 賮賷 丨噩賲賴丕 賲賳 賲噩乇丿 孬賱丕孬丞 兀爻胤乇 廿賱賶 氐賮丨丞 賰丕賲賱丞 囟賲賻賾賳賴丕 氐丕丨亘 "丿賲賵毓 賵賯丿賷爻賷賳" 賲禺鬲賱賮 兀賮賰丕乇賴 丨賵賱 丕賱賵噩賵丿 賵丕賱兀禺賱丕賯 賵丕賱賯賷賲 丕賱廿賳爻丕賳賷丞 賲鬲兀孬乇丕賸 賮賷 匕賱賰 禺丕氐丞 亘賳賷鬲卮賴 賵睾賷乇 賲爻鬲亘毓丿 兀賳 賷賰賵賳 賯丿 賯乇兀 賱賱卮毓乇丕亍 亘賵丿賱賷乇貙 賵乇賲亘賵貙 賵賱乇鬲乇賷丕賲賵賳 禺丕氐丞 兀賳賴 賷毓鬲乇賮 亘賮卮賱賴 賮賷 鬲乇噩賲丞 爻鬲賷賮丕賳 丿賷 賲丕賱丕乇賲賷賴 廿賱賶 丕賱乇賵賲丕賳賷丞 賵賲賳 賷鬲丕亘毓 丕賱賲賳噩夭 丕賱廿亘丿丕毓賷 丕賱賰鬲丕亘賷 賮賷 兀賵乇賵亘丕 賵賮乇賳爻丕 禺丕氐丞 爻賷噩丿 鬲兀孬賷乇賴 毓賱賶 丕賱賰孬賷乇賷賳 賲賳 噩賵乇噩 亘丕鬲丕賷貙 賵兀賳鬲賵賳賷賳 丌乇鬲賵貙 賵賲賵乇賷爻 亘賱丕賳卮賵貙 賵丿乇賷丿丕 賮賷 賲乇丨賱丞 賱丕丨賯丞 賵噩賲丕毓丞 丕賱乇賵丕賷丞 丕賱賲囟丕丿丞.
鬲賰卮賮 賰鬲丕亘丕鬲 爻賷賵乇丕賳 亘丐爻 丕賱毓丕賱賲 賵毓亘孬賷鬲賴 賵毓丿賲 賯丿乇丞 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 毓賱賶 賮賴賲 賴匕賴 丕賱毓亘孬賷丞 賵賴賵 賲丕 兀丿賶 廿賱賶 鬲賮卮賷 丨丕賱丕鬲 丕賱丕賰鬲卅丕亘 賵丕賱賲丕賱賳禺賵賱賷丕 賵丕賱鬲賵鬲乇丕鬲 丕賱毓氐亘賷丞 賵賱賯丿 賮卮賱鬲 丕賱賮賱爻賮丞 賵毓賱賲 丕賱賳賮爻 賮賷 賮賴賲 賴匕賴 丕賱鬲丨賵賱丕鬲 賮賷 丕賱廿賳爻丕賳 賵馗賱鬲 賲噩乇丿 賲賯賵賱丕鬲 賲鬲毓丕賱賷丞 賵亘丕賱鬲丕賱賷 賴賵 賷丿毓賵 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 廿賱賶 丕賱鬲毓丕賲賱 賲毓 鬲丨賵賱丕鬲 丨丕賱鬲賴 丕賱賳賮爻賷丞 亘鬲丨賵賱丕鬲 賵毓賷賴 亘丕賱夭賲賳 賵匕賱賰 賲賳 禺賱丕賱 丕賱賯亘囟 毓賱賶 丕賱兀亘丿賷丞 賮賷 賱丨馗丞 賵賴賷 賲丕 賷爻賲賷賴丕 亘丕鬲丕賷 丕賱丿賷賲賵賲丞.
"毓賱賶 賲乇鬲賮毓丕鬲 丕賱賷兀爻" 賰鬲丕亘 賱丕 賷賲賰賳 鬲氐賳賷賮賴 賮賱丕 賴賵 亘丕賱賮賱爻賮賷 賵賱丕 賴賵 亘丕賱賲賯丕賱丕鬲 賮賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 賴賵貙 賰鬲丕亘丞 廿亘丿丕毓賷丞 禺丕乇噩 丕賱鬲氐賳賷賮 卮兀賳賴 卮兀賳 "賴賰匕丕 鬲賰賱賲 夭乇丕丿卮鬲"賱賳賷鬲卮賴.
爻賷賵乇丕賳 賴匕丕 丕賱賰丕卅賳 丕賱賯賷丕賲賷 毓賱賶 丿乇丕噩丞 賴賵丕卅賷丞 賷毓亘乇 丕賱毓丿賲.
174 pages, Paperback
First published January 1, 1934
847 people are currently reading
22161 people want to read
About the author
Emil M. Cioran
153听books4,173听followersBorn in 1911 in R膬葯inari, a small village in the Carpathian Mountains of Romania, raised under the rule of a father who was a Romanian Orthodox priest and a mother who was prone to depression, Emil Cioran wrote his first five books in Romanian. Some of these are collections of brief essays (one or two pages, on average); others are collections of aphorisms. Suffering from insomnia since his adolescent years in Sibiu, the young Cioran studied philosophy in the 鈥渓ittle Paris鈥� of Bucarest.
A prolific publicist, he became a well-known figure, along with Mircea Eliade, Constantin No茂ca, and his future close friend Eugene Ionesco (with whom he shared the Royal Foundation鈥檚 Young Writers Prize in 1934 for his first book, On the Heights of Despair).
Influenced by the German romantics, by Schopenhauer, Nietzsche, and the Lebensphilosophie of Schelling and Bergson, by certain Russian writers, including Chestov, Rozanov, and Dostoyevsky, and by the Romanian poet Eminescu, Cioran wrote lyrical and expansive meditations that were often metaphysical in nature and whose recurrent themes were death, despair, solitude, history, music, saintliness and the mystics (cf. Tears and Saints, 1937) 鈥� all of which are themes that one finds again in his French writings. In his highly controversial book, The Transfiguration of Romania (1937), Cioran, who was at that time close to the Romanian fascists, violently criticized his country and his compatriots on the basis of a contrast between such 鈥渓ittle nations鈥� as Romania, which were contemptible from the perspective of universal history and great nations, such as France or Germany, which took their destiny into their own hands.
After spending two years in Germany, Cioran arrived in Paris in 1936. He continued to write in Romanian until the early 1940s (he wrote his last article in Romanian in 1943, which is also the year in which he began writing in French). The break with Romanian became definitive in 1946, when, in the course of translating Mallarm茅, he suddenly decided to give up his native tongue since no one spoke it in Paris. He then began writing in French a book that, thanks to numerous intensive revisions, would eventually become the impressive 'A Short History of Decay' (1949) -- the first of a series of ten books in which Cioran would continue to explore his perennial obsessions, with a growing detachment that allies him equally with the Greek sophists, the French moralists, and the oriental sages. He wrote existential vituperations and other destructive reflections in a classical French style that he felt was diametrically opposed to the looseness of his native Romanian; he described it as being like a 鈥渟traight-jacket鈥� that required him to control his temperamental excesses and his lyrical flights. The books in which he expressed his radical disillusionment appeared, with decreasing frequency, over a period of more than three decades, during which time he shared his solitude with his companion Simone Bou茅 in a miniscule garret in the center of Paris, where he lived as a spectator more and more turned in on himself and maintaining an ever greater distance from a world that he rejected as much on the historical level (History and Utopia, 1960) as on the ontological (The Fall into Time, 1964), raising his misanthropy to heights of subtlety (The Trouble with being Born, 1973), while also allowing to appear from time to time a humanism composed of irony, bitterness, and preciosity (Exercices d鈥檃dmiration, 1986, and the posthumously published Notebooks).
Denied the right to return to Romania during the years of the communist regime, and attracting international attention only late in his career, Cioran died in Paris in 1995.
Nicolas Cavaill猫s
Translated by Thomas Cousineau
A prolific publicist, he became a well-known figure, along with Mircea Eliade, Constantin No茂ca, and his future close friend Eugene Ionesco (with whom he shared the Royal Foundation鈥檚 Young Writers Prize in 1934 for his first book, On the Heights of Despair).
Influenced by the German romantics, by Schopenhauer, Nietzsche, and the Lebensphilosophie of Schelling and Bergson, by certain Russian writers, including Chestov, Rozanov, and Dostoyevsky, and by the Romanian poet Eminescu, Cioran wrote lyrical and expansive meditations that were often metaphysical in nature and whose recurrent themes were death, despair, solitude, history, music, saintliness and the mystics (cf. Tears and Saints, 1937) 鈥� all of which are themes that one finds again in his French writings. In his highly controversial book, The Transfiguration of Romania (1937), Cioran, who was at that time close to the Romanian fascists, violently criticized his country and his compatriots on the basis of a contrast between such 鈥渓ittle nations鈥� as Romania, which were contemptible from the perspective of universal history and great nations, such as France or Germany, which took their destiny into their own hands.
After spending two years in Germany, Cioran arrived in Paris in 1936. He continued to write in Romanian until the early 1940s (he wrote his last article in Romanian in 1943, which is also the year in which he began writing in French). The break with Romanian became definitive in 1946, when, in the course of translating Mallarm茅, he suddenly decided to give up his native tongue since no one spoke it in Paris. He then began writing in French a book that, thanks to numerous intensive revisions, would eventually become the impressive 'A Short History of Decay' (1949) -- the first of a series of ten books in which Cioran would continue to explore his perennial obsessions, with a growing detachment that allies him equally with the Greek sophists, the French moralists, and the oriental sages. He wrote existential vituperations and other destructive reflections in a classical French style that he felt was diametrically opposed to the looseness of his native Romanian; he described it as being like a 鈥渟traight-jacket鈥� that required him to control his temperamental excesses and his lyrical flights. The books in which he expressed his radical disillusionment appeared, with decreasing frequency, over a period of more than three decades, during which time he shared his solitude with his companion Simone Bou茅 in a miniscule garret in the center of Paris, where he lived as a spectator more and more turned in on himself and maintaining an ever greater distance from a world that he rejected as much on the historical level (History and Utopia, 1960) as on the ontological (The Fall into Time, 1964), raising his misanthropy to heights of subtlety (The Trouble with being Born, 1973), while also allowing to appear from time to time a humanism composed of irony, bitterness, and preciosity (Exercices d鈥檃dmiration, 1986, and the posthumously published Notebooks).
Denied the right to return to Romania during the years of the communist regime, and attracting international attention only late in his career, Cioran died in Paris in 1995.
Nicolas Cavaill猫s
Translated by Thomas Cousineau
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 815 reviews
January 10, 2018
How does one become a pessimist?
By reading your book, pal. You made Schopenhauer look like one of the Teletubbies. It was a fortunate thing that I didn鈥檛 read this during my impressionable adolescence.I still can鈥檛 rate it I think a 3-star rating is a good compromise. Many quotes that pulled on my heartstrings, and many chapters I already forgot, out of immunity to certain thoughts and dislike of overly melodramatic prose. Things that belong to the plane of ideas, naturally, since the kind of life that has been portrayed at times is literally impossible, and impracticable ideas which try to convey intellectual depth and are repeated by others, clinging to such pose as hard as they can because "happy people are all stupid and morality is a disgrace and I want to be consumed by fire and I long for the destruction of the world," too exhausting... And I can't shake off a sense of artificiality.
True, if you read this, you're not much of an optimistic, but still. I wholeheartedly agree with the third line of this review.
That being said, these few lines will be engulfed by the beauty of flames and will witness their own amoral destruction from which a proper review will absurdly blossom amid beautiful darkness echoing nothingness...! After restoring my soul with many reruns of Seinfeld.
Feb 18, 17
* Pre-review. Or final review if I forget...
** I'll read The Trouble with Being Born anyway; a more mature work, surely.
*** Also on .
By reading your book, pal. You made Schopenhauer look like one of the Teletubbies. It was a fortunate thing that I didn鈥檛 read this during my impressionable adolescence.
True, if you read this, you're not much of an optimistic, but still. I wholeheartedly agree with the third line of this review.
That being said, these few lines will be engulfed by the beauty of flames and will witness their own amoral destruction from which a proper review will absurdly blossom amid beautiful darkness echoing nothingness...! After restoring my soul with many reruns of Seinfeld.
Feb 18, 17
* Pre-review. Or final review if I forget...
** I'll read The Trouble with Being Born anyway; a more mature work, surely.
*** Also on .
March 13, 2022
鈥淒e todas las formas de lo grotesco, la m谩s extra帽a, la m谩s complicada me parece aqu茅lla cuyo origen se sit煤a en la desesperaci贸n. Las dem谩s s贸lo aspiran a un paroxismo de segunda mano.鈥�Por fin una lectura de Cioran, un poeta m谩s que un fil贸sofo, un m铆stico sin revelaciones salvadoras, un insomne desesperado que cu谩nto m谩s exasperado es su impotente grito m谩s nos conmueve.
鈥淓l v铆nculo que existe entre el insomnio y la desesperaci贸n es indisoluble. Pienso incluso que la p茅rdida total de la esperanza es inconcebible sin la colaboraci贸n del insomnio. La 煤nica diferencia existente entre el para铆so y el infierno es que en el primero se puede dormir todo lo que se quiera, mientras que en el segundo no se duerme nunca.鈥�Cioran entabla una lucha, que sabe perdida de antemano, con la muerte, determinante absoluto de nuestra vida y de la que solo aquellos que viven ingenuamente, que no han despertado a la verdad de su ser, pueden desentenderse sin ser conscientes de que viven una ilusi贸n, de que la 煤nica forma de comprender la muerte es sentir la vida como una agon铆a prolongada. El desprecio que Cioran siente por estas personas est谩 contaminado por la envidia que siente por su falta de conciencia de s铆 mismos y del mundo.
鈥淪olamente son felices quienes no piensan nunca, es decir, quienes no piensan m谩s que lo estrictamente necesario para sobrevivir. El pensamiento verdadero se parece a un demonio que perturba los or铆genes de la vida, o a una enfermedad que ataca sus ra铆ces mismas.鈥�No solo estos son objeto de su desprecio, tambi茅n los sabios est谩n en su punto de mira, aquellos que piensa por placer, que son 鈥渄emasiado orgullosos para confesar su miedo a la muerte, y demasiado presuntuosos para reconocer que la enfermedad posee una fecundidad espiritual鈥�. Para el autor rumano 鈥渢odas las verdades provienen de un suplicio interior m谩s que de una especulaci贸n gratuita鈥�.
鈥淭odo lo que es forma, sistema, categor铆a, plan o esquema procede de un d茅ficit de los contenidos, de una carencia de energ铆a interior, de una esterilidad de la vida espiritual.鈥�Su 煤nica soluci贸n, una soluci贸n imposible, m谩s all谩 de aquella ingenuidad a la que ya no pueden recurrir los que han despertado, los que se han distanciado de 鈥渓a c谩ndida poes铆a de la vida y sus encantos鈥�, es vivir el instante como si solo 茅l existiera, de una manera absoluta, sin conciencia alguna de la temporalidad, esto es, no hay soluci贸n alguna.
鈥淪i he de ser sincero, debo decir que no s茅 por qu茅 vivo, ni por qu茅 no dejo de vivir. La clave se halla, probablemente, en la irracionalidad de la vida, la cual hace que 茅sta perdure sin raz贸n.鈥�Un grito este del autor que, necesario es tambi茅n decirlo, se vuelve repetitivo en muchas partes del libro. Cioran vuelve una y otra vez, seguramente buscando el alivio de sus tensiones sin l铆mite en esa escritura obsesiva, a sus estados de iluminaci贸n, a la agon铆a orgullosa de su soledad, a lo absurdo de la vida, a la nada esencial, a la inanidad del ser, a la muerte... Un grito po茅tico por el que nos compadecernos de 茅l鈥� que es como compadecernos de nosotros mismos.
鈥溌贸mo saborear铆a yo esos instantes en los que ya nadie se dejar铆a embaucar por un ideal ni seducir por ninguna de las satisfacciones que ofrece la vida, esos momentos en los que toda resignaci贸n ser铆a ilusoria, en los que los l铆mites de una vida normal estallar铆an definitivamente! Todos aquellos que sufren en silencio, sin atreverse a expresar su amargura mediante el m铆nimo suspiro, gritar铆an entonces formando un coro siniestro cuyos clamores horrendos har铆an temblar la Tierra entera. 隆Ojal谩 las aguas se desencadenasen y las monta帽as se pusieran a moverse, los 谩rboles a exhibir sus ra铆ces como un odioso y eterno reproche, los p谩jaros a graznar como los cuervos, los animales espantados a deambular hasta el agotamiento鈥�! Que todos los ideales sean declarados nulos; las creencias, bagatelas; el arte, una mentira, y la filosof铆a, pura chirigota. Que todo sea erupci贸n y desmoronamiento. Que vastos trozos de suelo vuelen y, cayendo, sean destrozados; que las plantas compongan en el firmamento arabescos ins贸litos, hagan contorsiones grotescas, figuras mutiladas y aterradoras. Ojal谩 torbellinos de llamas se eleven con un 铆mpetu salvaje e invadan el mundo entero para que el menor ser vivo sepa que el final est谩 cerca. Ojal谩 toda forma se vuelva informe y el caos devore en un v茅rtigo universal todo lo que en este mundo posee estructura y consistencia. Que todo sea estr茅pito demente, estertor colosal, terror y explosi贸n, seguidos de un silencio eterno y de un olvido definitivo.鈥�
February 22, 2020
Not Walt Whitman... But Close
This fictional memoir sums up a young man鈥檚 view of being old. Being old means finally having to confront the end of oneself. Cioran does this as a self-professed therapeutic exercise. His translator calls the book a prose 鈥渟ong of myself,鈥� thus connecting Cioran with Whitman. Perhaps; but could this be more than merely the sense that each is the opposite of the other?
Whitman finds his joy and inspiration in his good health; Cioran revels in his physical suffering as the source of artistic virtue. Whitman is called by the 鈥涡谤驳别鈥� of the world; Cioran feels the urge of death. Whitman celebrates; Cioran mourns. Whitman looks forward to a 鈥渓耻肠办测鈥� Death; Cioran wants us to give Death the fear it deserves. Whitman says 鈥淚 exist as I am, that is, enough.鈥� Cioran says, 鈥淲e are so lonely in life that we must ask ourselves if the loneliness of dying is not a symbol of our human existence.鈥�
One could go on cataloguing the precise contradictions between the two. Their views on their own lives and that of the world itself are so obviously antithetical that the list of correspondences quickly becomes boring. Nonetheless there is this that makes them brothers: the irresistible necessity to express their innermost, subjective selves. Both feel they are exploding with something of universal significance. What each perceives is simply too powerful to remain hidden.
What both provide, therefore, is a sort of phenomenology of the soul. Not as a promotion or recommendation, but as a description. In a way it is not the content of each exposition that is most important but the method of construction. As Cioran says, this method is one of lyricism, that is, the attentive expression of emotions and other physical states. No ideas, no arguments, no explanation, no theory. So despite their radically different stances, Whitman and Cioran are actually similar examples of this lyrical method. They certainly aren鈥檛 philosophical positions from which to choose.
This fictional memoir sums up a young man鈥檚 view of being old. Being old means finally having to confront the end of oneself. Cioran does this as a self-professed therapeutic exercise. His translator calls the book a prose 鈥渟ong of myself,鈥� thus connecting Cioran with Whitman. Perhaps; but could this be more than merely the sense that each is the opposite of the other?
Whitman finds his joy and inspiration in his good health; Cioran revels in his physical suffering as the source of artistic virtue. Whitman is called by the 鈥涡谤驳别鈥� of the world; Cioran feels the urge of death. Whitman celebrates; Cioran mourns. Whitman looks forward to a 鈥渓耻肠办测鈥� Death; Cioran wants us to give Death the fear it deserves. Whitman says 鈥淚 exist as I am, that is, enough.鈥� Cioran says, 鈥淲e are so lonely in life that we must ask ourselves if the loneliness of dying is not a symbol of our human existence.鈥�
One could go on cataloguing the precise contradictions between the two. Their views on their own lives and that of the world itself are so obviously antithetical that the list of correspondences quickly becomes boring. Nonetheless there is this that makes them brothers: the irresistible necessity to express their innermost, subjective selves. Both feel they are exploding with something of universal significance. What each perceives is simply too powerful to remain hidden.
What both provide, therefore, is a sort of phenomenology of the soul. Not as a promotion or recommendation, but as a description. In a way it is not the content of each exposition that is most important but the method of construction. As Cioran says, this method is one of lyricism, that is, the attentive expression of emotions and other physical states. No ideas, no arguments, no explanation, no theory. So despite their radically different stances, Whitman and Cioran are actually similar examples of this lyrical method. They certainly aren鈥檛 philosophical positions from which to choose.
March 19, 2019
乇蹖賵蹖賵 亘賴 夭賵丿蹖
---
3 丌亘丕賳 97
讴鬲丕亘 乇丕 賴賳賵夭 鬲賲丕賲 賳讴乇丿賴鈥屫з呚� 鬲賵丕賳 賳丿丕乇賲 噩夭 亘丕 爻乇毓鬲蹖 賲賵乇趩賴鈥屬堌ж� 亘禺賵丕賳賲卮. 丕賲丕 爻賳鬲鈥屫蹿┵嗃� 賲蹖鈥屭┵嗁� 賵 倬蹖卮 丕夭 丕鬲賲丕賲 讴鬲丕亘貙 5 丕賲鬲蹖丕夭 賵丕賯毓蹖 乇丕 亘賴 丕蹖賳 倬丕乇賴鈥屬囏й� 鬲睾夭賱蹖 賳丕丕賲蹖丿蹖 賵 丕賳丿賵賴 賲蹖鈥屫囐呚� 倬丕乇賴鈥屬囏й屰� 讴賴 亘丕乇賴丕 亘丕 丌賳 诏乇蹖爻鬲賴鈥屫з�. 禺丕胤乇賲 賴爻鬲 蹖讴亘丕乇貙 丿乇 賱丨馗賴鈥屬囏й� 乇賵蹖丕亘蹖賳蹖 讴賴 丿乇 丨丕賱 禺賵丿賲 賳亘賵丿賲貙 睾賲 乇丕 丿蹖丿賲 卮亘蹖賴 讴賵賴 蹖禺 讴賴 诏賵蹖蹖 賴乇趩賴 丨爻 讴賳蹖鈥屫ж簇� 丕丿乇丕讴 賵 鬲噩乇亘賴 讴賳蹖鈥屫ж簇� 亘丕夭 賴賲 亘丕 亘禺卮 丕賳丿讴蹖 丕夭 丌賳 乇賵亘乇賵 卮丿蹖. 丕蹖賳 倬丕乇賴鈥屬囏� 鬲氐賵蹖乇 丌賳 讴賵賴 爻乇丿 賵 倬賳賴丕賳蹖 乇丕 亘乇丕蹖賲 鬲丿丕毓蹖 賲蹖鈥屭┵嗀� 賴賲丕賳鈥屬傌� 毓馗蹖賲貙 賴賲丕賳鈥屬傌� 爻乇丿 賵 賴賲丕賳鈥屬傌� 鬲丕乇蹖讴. 趩賵乇丕賳 賴賲丕賳 倬蹖丕賲鈥屫①堌臂屸€屫池� 讴賴 倬蹖丕賲卮 亘丕乇賴丕 倬蹖卮 丕夭 丕蹖賳 丿乇 诏賵卮鈥屬囏й屬� 夭賲夭賲賴 卮丿賴鈥屫ж池�: 丕蹖賱賵卅蹖 丕蹖賱賵蹖蹖 賱賲丕 爻亘賯鬲賳蹖責
---
3 丌亘丕賳 97
讴鬲丕亘 乇丕 賴賳賵夭 鬲賲丕賲 賳讴乇丿賴鈥屫з呚� 鬲賵丕賳 賳丿丕乇賲 噩夭 亘丕 爻乇毓鬲蹖 賲賵乇趩賴鈥屬堌ж� 亘禺賵丕賳賲卮. 丕賲丕 爻賳鬲鈥屫蹿┵嗃� 賲蹖鈥屭┵嗁� 賵 倬蹖卮 丕夭 丕鬲賲丕賲 讴鬲丕亘貙 5 丕賲鬲蹖丕夭 賵丕賯毓蹖 乇丕 亘賴 丕蹖賳 倬丕乇賴鈥屬囏й� 鬲睾夭賱蹖 賳丕丕賲蹖丿蹖 賵 丕賳丿賵賴 賲蹖鈥屫囐呚� 倬丕乇賴鈥屬囏й屰� 讴賴 亘丕乇賴丕 亘丕 丌賳 诏乇蹖爻鬲賴鈥屫з�. 禺丕胤乇賲 賴爻鬲 蹖讴亘丕乇貙 丿乇 賱丨馗賴鈥屬囏й� 乇賵蹖丕亘蹖賳蹖 讴賴 丿乇 丨丕賱 禺賵丿賲 賳亘賵丿賲貙 睾賲 乇丕 丿蹖丿賲 卮亘蹖賴 讴賵賴 蹖禺 讴賴 诏賵蹖蹖 賴乇趩賴 丨爻 讴賳蹖鈥屫ж簇� 丕丿乇丕讴 賵 鬲噩乇亘賴 讴賳蹖鈥屫ж簇� 亘丕夭 賴賲 亘丕 亘禺卮 丕賳丿讴蹖 丕夭 丌賳 乇賵亘乇賵 卮丿蹖. 丕蹖賳 倬丕乇賴鈥屬囏� 鬲氐賵蹖乇 丌賳 讴賵賴 爻乇丿 賵 倬賳賴丕賳蹖 乇丕 亘乇丕蹖賲 鬲丿丕毓蹖 賲蹖鈥屭┵嗀� 賴賲丕賳鈥屬傌� 毓馗蹖賲貙 賴賲丕賳鈥屬傌� 爻乇丿 賵 賴賲丕賳鈥屬傌� 鬲丕乇蹖讴. 趩賵乇丕賳 賴賲丕賳 倬蹖丕賲鈥屫①堌臂屸€屫池� 讴賴 倬蹖丕賲卮 亘丕乇賴丕 倬蹖卮 丕夭 丕蹖賳 丿乇 诏賵卮鈥屬囏й屬� 夭賲夭賲賴 卮丿賴鈥屫ж池�: 丕蹖賱賵卅蹖 丕蹖賱賵蹖蹖 賱賲丕 爻亘賯鬲賳蹖責
May 31, 2022
N-am gustat niciodat膬 aceste compuneri pline de banalit膬葲i 葯i exalt膬ri lipsite de temei. Unii pot crede c膬 articolele t卯n膬rului Cioran con葲in ad卯ncimi 葯i m膬rturisiri liminale. C膬 exprim膬 adev膬ruri ultime. C膬 apar葲in unui iluminat. 脦n realitate, s卯nt un amalgam de vorbe goale, o sum膬 searb膬d膬 de exclama葲ii stridente:
鈥濻imt cum trebuie s膬 plesnesc din cauza a tot ce-mi ofer膬 via牛a 艧i perspectiva mor牛ii. Simt c膬 mor de singur膬tate, de iubire, de disperare, de ur膬 艧i de tot ce lumea asta 卯mi poate oferi. Este ca 艧i cum 卯n orice tr膬ire m-a艧 umfla ca un balon mai departe dec卯t rezisten牛a lui. 脦n cea mai groaznic膬 intensificare se realizeaz膬 o convertire 卯nspre nimic. Te dila牛i interior, cre艧ti p卯n膬 la nebunie, p卯n膬 unde nu mai exist膬 nici o grani牛膬, la margine de lumin膬, unde aceasta este furat膬 de noapte, 艧i din acel preaplin ca 卯ntr-un v卯rtej bestial e艧ti aruncat de-a dreptul 卯n nimic鈥�.
Privesc cu suspiciune textele 卯n care din primele trei propozi葲ii m膬 lovesc termeni fioro葯i ca 鈥瀖oarte鈥�, 鈥瀗imic鈥�, 鈥瀗ebunie鈥�, 鈥瀌isperare鈥�...
E. M. Cioran descoper膬 subit c膬 鈥瀗u exist膬 argumente pentru a tr膬i鈥�. Foarte bine. Ceea ce e mai grav e c膬 nu exist膬 argumente nici pentru a muri...
P. S. Am scris nota de mai sus tocmai pentru c膬 eu nu vreau s膬 鈥瀙lesnesc鈥� din pricina dilat膬rilor interioare. La v卯rsta mea, nu mi-ar 葯ade bine...
鈥濻imt cum trebuie s膬 plesnesc din cauza a tot ce-mi ofer膬 via牛a 艧i perspectiva mor牛ii. Simt c膬 mor de singur膬tate, de iubire, de disperare, de ur膬 艧i de tot ce lumea asta 卯mi poate oferi. Este ca 艧i cum 卯n orice tr膬ire m-a艧 umfla ca un balon mai departe dec卯t rezisten牛a lui. 脦n cea mai groaznic膬 intensificare se realizeaz膬 o convertire 卯nspre nimic. Te dila牛i interior, cre艧ti p卯n膬 la nebunie, p卯n膬 unde nu mai exist膬 nici o grani牛膬, la margine de lumin膬, unde aceasta este furat膬 de noapte, 艧i din acel preaplin ca 卯ntr-un v卯rtej bestial e艧ti aruncat de-a dreptul 卯n nimic鈥�.
Privesc cu suspiciune textele 卯n care din primele trei propozi葲ii m膬 lovesc termeni fioro葯i ca 鈥瀖oarte鈥�, 鈥瀗imic鈥�, 鈥瀗ebunie鈥�, 鈥瀌isperare鈥�...
E. M. Cioran descoper膬 subit c膬 鈥瀗u exist膬 argumente pentru a tr膬i鈥�. Foarte bine. Ceea ce e mai grav e c膬 nu exist膬 argumente nici pentru a muri...
P. S. Am scris nota de mai sus tocmai pentru c膬 eu nu vreau s膬 鈥瀙lesnesc鈥� din pricina dilat膬rilor interioare. La v卯rsta mea, nu mi-ar 葯ade bine...
September 18, 2020
There is a reason why certain authors, regardless of their genius, are destined to remain relatively anonymous to the wider world. Cioran is of this type. Without any reluctance he talks about ideas and emotions that most people spend the major part of their lives trying their best to repress and ignore. Some might consider this brazen, but to my mind I don't imagine he had a choice in the matter. Some thoughts need out. Some can't be resisted, like gravity. And if you had such thoughts, ones you knew were vital to your human condition, that keeping them in would result in total inner collapse, would you do anything but fling them into the arms of others, whether they were prepared to embrace them or not?
Humans just aren't very good(by and large) at contemplating death and the futility of the things they fill their days with. Accepting what Cioran has to say is adverse to almost all intuition, even to people like me who wholly agrees with him. But there is something comforting about what he has to say(especially if you happen to be struck down by laziness much of the time). If the meaninglessness of the world is justified, then don't condemn yourself for choosing to watch Jeremy Kyle when you know someone else is out there churning out works of art. Both of these people entered the world accidentally. Both will probably stumble out. (I never watch Jeremy Kyle. I advise you do the same.) Eventually you will understand that intense work is the best you can do to keep your subjective mind content. You'll realise that subjectivity is all you can go on, something which Cioran gets at very early in the book. Before I'd read this, I'd formed some vague, unfinished idea which could only be shaped properly once Cioran had led the way: the suffering of others is no alleviator to your own suffering. Regardless of whether you are accompanied on this path of misery, or are even eclipsed in your torment by others, it is still no consolation - and never can be - because all you will ever know is your own thoughts and pain, your own subjectivity. So basically, if I was going to Hell(which I don't believe is going to happen, because I don't believe in such places), I wouldn't be comforted by the knowledge of the thousands of others coming with me. Nobody can transfer their pain onto others. At best I think this human illusion is noteworthy because it acts as a sort of mental morphine. But it doesn't delete the fundamental problem, which we must learn to exist with.
There are parts of this book which seem a little obscure, a little melodramatic. Not all is golden. But to arrive at such conclusions at twenty one is astounding, and is a bench-mark for anyone who wishes for precociousness. In the end, I find it a little sad and pathetic that Cioran will never be read as much as he deserves to be. He's too honest and blatant. His readership will never fluctuate too dramatically because the majority of people will never be persuaded that his considerations are necessary ones - except maybe on their deathbeds.
Humans just aren't very good(by and large) at contemplating death and the futility of the things they fill their days with. Accepting what Cioran has to say is adverse to almost all intuition, even to people like me who wholly agrees with him. But there is something comforting about what he has to say(especially if you happen to be struck down by laziness much of the time). If the meaninglessness of the world is justified, then don't condemn yourself for choosing to watch Jeremy Kyle when you know someone else is out there churning out works of art. Both of these people entered the world accidentally. Both will probably stumble out. (I never watch Jeremy Kyle. I advise you do the same.) Eventually you will understand that intense work is the best you can do to keep your subjective mind content. You'll realise that subjectivity is all you can go on, something which Cioran gets at very early in the book. Before I'd read this, I'd formed some vague, unfinished idea which could only be shaped properly once Cioran had led the way: the suffering of others is no alleviator to your own suffering. Regardless of whether you are accompanied on this path of misery, or are even eclipsed in your torment by others, it is still no consolation - and never can be - because all you will ever know is your own thoughts and pain, your own subjectivity. So basically, if I was going to Hell(which I don't believe is going to happen, because I don't believe in such places), I wouldn't be comforted by the knowledge of the thousands of others coming with me. Nobody can transfer their pain onto others. At best I think this human illusion is noteworthy because it acts as a sort of mental morphine. But it doesn't delete the fundamental problem, which we must learn to exist with.
There are parts of this book which seem a little obscure, a little melodramatic. Not all is golden. But to arrive at such conclusions at twenty one is astounding, and is a bench-mark for anyone who wishes for precociousness. In the end, I find it a little sad and pathetic that Cioran will never be read as much as he deserves to be. He's too honest and blatant. His readership will never fluctuate too dramatically because the majority of people will never be persuaded that his considerations are necessary ones - except maybe on their deathbeds.
July 25, 2017
joc brutal de b膬ut - toat膬 lumea bea un shot de fiecare dat膬 c芒nd 卯nt芒lne葯te vreunul din cuvintele "paroxism" sau "organic"
April 21, 2010
Ah, Cioran, twenty-two years old and already so caustically weary with that great travail called life - I remember that age well!
This is a compulsively readable shotgun blast of bleak lyricism that ofttimes offers profound insight and occasionally jejune invective. Cioran is a cruel diagnostician of despair - there is little from the realms of spiritual shadow that he is not acutely aware of - and scourges the quotidian world with its infinite banality, pointlessness, and immanent subjugation to death. However, despite perpetual imprisonment within the inky penumbra of a monstrous mortality this Romanian poet of lyrical lunacy - a twentieth century Zarathustra reborn - calls for man's effervescent and uninhibited embrace of all the thrilling ecstasies of irrationality: grace, sublimity, joy, enthusiasm, eros; a minstrel abandonment to a musical madness and inchoate freedom, a refusal to fully submit to a crippling subjectivism and a breaking of the straitening bonds of philosophical and moral systems, that will at least let one seize the pleasures of the moment and laugh at death, dance with infinity, sing for love, instead of crying and moaning in the throes of existential nausea and despondency. There is as little aptitude towards suicide within the Transylvanian prophet as there is towards living; he defiantly thrusts against the current in the belly of the abyss.
The translation is solid and does justice to Cioran's reputation as a Romanian bard philosopher. I filled around nine pages of a notebook with quotations from the work - there are some truly memorable aphorisms and phrases that sear with a scalding wit and truth. If there is a touch too much untamed, youthful overacting at points, it is a minor and forgivable excess in what is otherwise a delightfully dark jeremiad, a paean to pessimism - and it limns what an agonizingly astute and lyrical mind the conventional-life-loathing decrier already possessed at a still tender age.
This is a compulsively readable shotgun blast of bleak lyricism that ofttimes offers profound insight and occasionally jejune invective. Cioran is a cruel diagnostician of despair - there is little from the realms of spiritual shadow that he is not acutely aware of - and scourges the quotidian world with its infinite banality, pointlessness, and immanent subjugation to death. However, despite perpetual imprisonment within the inky penumbra of a monstrous mortality this Romanian poet of lyrical lunacy - a twentieth century Zarathustra reborn - calls for man's effervescent and uninhibited embrace of all the thrilling ecstasies of irrationality: grace, sublimity, joy, enthusiasm, eros; a minstrel abandonment to a musical madness and inchoate freedom, a refusal to fully submit to a crippling subjectivism and a breaking of the straitening bonds of philosophical and moral systems, that will at least let one seize the pleasures of the moment and laugh at death, dance with infinity, sing for love, instead of crying and moaning in the throes of existential nausea and despondency. There is as little aptitude towards suicide within the Transylvanian prophet as there is towards living; he defiantly thrusts against the current in the belly of the abyss.
The translation is solid and does justice to Cioran's reputation as a Romanian bard philosopher. I filled around nine pages of a notebook with quotations from the work - there are some truly memorable aphorisms and phrases that sear with a scalding wit and truth. If there is a touch too much untamed, youthful overacting at points, it is a minor and forgivable excess in what is otherwise a delightfully dark jeremiad, a paean to pessimism - and it limns what an agonizingly astute and lyrical mind the conventional-life-loathing decrier already possessed at a still tender age.
August 7, 2019
丕诏乇 亘賴 丿賳亘丕賱 禺賵丕賳卮 讴鬲丕亘蹖 亘丕 丨丕賱 賵 賴賵丕蹖 蹖丕丿丿丕卮鬲鈥屬囏й� 乇賵夭丕賳賴 亘賴 丕囟丕賮踿 賮賱爻賮賴 賵 賴爻鬲蹖鈥屸€屫促嗀ж驰� 賴爻鬲蹖丿貙 丕蹖賳 讴鬲丕亘 蹖讴蹖 丕夭 賲賳丕爻亘鈥屫臂屬� 诏夭蹖賳賴鈥屬囏й� 倬蹖卮賳賴丕丿蹖 賲蹖鈥屫ㄘж簇�. 賲賳貙 趩賵乇丕賳 乇丕 亘爻蹖丕乇 賳夭丿蹖讴 蹖丕賮鬲賲貙 讴爻蹖 讴賴 賳賴 丕賳夭賵丕胤賱亘 賲丨囟 丕爻鬲 (趩賵賳 賲蹖鈥屬嗁堐屫池� 鬲丕 丨乇賮鈥屬囏й屫� 乇丕 亘乇爻丕賳丿) 賵 賳賴 賲乇丿賲鈥屭必� 賵 丕噩鬲賲丕毓蹖 (趩賵賳 噩賲毓 亘賵丿賳 賵 卮丿賳 乇丕 丿賵爻鬲 賳丿丕乇丿) 賮乇丿蹖鬲 賳賵毓蹖 賲丨讴賵賲蹖鬲 丕爻鬲貙 噩丕蹖蹖 讴賴 賲蹖鈥屫堌з� 丕賳丿蹖卮賴鈥屬囏й屰� 丕蹖賳 趩賳蹖賳蹖 亘賴 賵噩賵丿 丌賵乇丿. 賮賱爻賮賴 禺賵丕賳丿 賵 丌賳 乇丕 丿乇 氐丨賳賴鈥屫地嗃€ 夭賳丿诏蹖 噩丕 丿丕丿. 丌賳 乇丕 亘丕 噩丕賲毓賴鈥屫促嗀ж驰� 賵 乇賵丕賳卮賳丕爻蹖 賵 爻蹖丕爻鬲 賲禺賱賵胤 讴乇丿. 賵 丿乇 賳賴丕蹖鬲貙 賴蹖趩 讴丿丕賲 丕夭 丌賳鈥屬囏� 乇丕 賯丕亘賱 賯亘賵賱 賳丿丕賳爻鬲. 趩賵乇丕賳 亘丕 賮賱爻賮賴鈥屫й� 鬲乇丕卮 禺賵乇丿賴 鬲賵爻胤 睾乇賵乇 賵 噩賴丕賳鈥屫ㄛ屬嗃� 卮禺氐蹖鈥屫ж簇� 夭賳丿诏蹖 乇丕 亘丕夭鬲毓乇蹖賮 讴乇丿賴 丕爻鬲. 讴爻蹖 賳賲蹖鈥屫堌з嗀� 亘丕 趩賵乇丕賳 讴丕賲賱丕賸 賴賲鈥屫必й� 亘丕卮丿 賵 讴丕賲賱丕賸 賲禺丕賱賮 賴賲 賳賴!
乇賽賳丿蹖 丕賵 丿乇 噩丕蹖蹖鈥屫池� 讴賴 亘賴 賲賮丕賴蹖賲 夭丿賴鈥屫簇囏� 讴賱蹖卮賴鈥屫й� 賵 毓丕丿蹖 賲蹖鈥屫ж藏� 讴賴 賴賲诏丕賳 丕夭 丨囟賵乇 丌賳 賳丕禺乇爻賳丿 賵 蹖丕 禺爻鬲賴 賴爻鬲賳丿. 賵賱蹖 賳賵毓蹖 亘丿亘蹖賳蹖 賵 睾乇囟鈥屬堌必槽� 亘蹖鈥屬呝堌必� 賵 睾蹖乇 囟乇賵乇蹖 賳蹖夭 丿乇 丕賳丿蹖卮賴鈥屬囏й� 丕蹖賳 賲鬲賮讴乇 丿蹖丿賴 賲蹖鈥屫促堌�. 賵賱蹖 亘丕夭 賲蹖鈥屫堌з� 丨丿爻 夭丿 讴賴 丕賵 讴賲丕亘蹖卮 丿丕乇丕蹖 賯賵踿 倬蹖卮鈥屫ㄛ屬嗃� 亘賵丿賴 讴賴 丕蹖賳 趩賳蹖賳 賯亘賱 丕夭 賵賯賵毓貙 丕賳爻丕賳 乇丕 丕夭 禺胤乇賽 禺賵丿 丌诏丕賴 賲蹖鈥屭┵嗀�. 賳賲蹖鈥屫促堌� 賵 賳賲蹖鈥屫堌з� 丕賵 乇丕 亘丕 亘夭乇诏丕賳 丕賳丿蹖卮賴 賲賯丕蹖爻賴 賳賲賵丿 丕賲丕 丿乇 賳賮爻賽 丕蹖賳 讴鬲丕亘 亘乇诏 亘乇賳丿賴 丿乇 丿爻鬲 丕賵爻鬲. 丕賵 亘賴 賳賴丕丿 賵 禺胤丕亘 丕賱賳賮爻 賴夭丕乇丕賳 賴夭丕乇 賲乇丿賲蹖 丨賲賱賴 讴乇丿賴 讴賴 丿賵爻鬲鈥屫ж� 卮賳蹖丿賳 丕蹖賳 丨乇賮鈥屬囏� 亘賵丿賴鈥屫з嗀�. 讴爻蹖 讴賴 亘丕 亘蹖鈥屬呟屬勠� 賵 賲賳賾鬲 鬲賱賳诏乇 賲蹖鈥屫操嗀�!
丿賱蹖賱 賵丕乇丿 賳卮丿賳 亘賴 亘丨孬 鬲禺氐氐蹖 賵 匕讴乇 賲賵乇丿蹖賽 賲胤丕賱亘 丕蹖賳 讴鬲丕亘貙 丕蹖賳 丕爻鬲 讴賴 亘卮禺氐賴貙 賳賲蹖鈥屫堌з嗁� 賲賵囟毓 禺丕氐蹖 丿乇 賲賵乇丿 賲胤丕賱亘 丕蹖賳 讴鬲丕亘 亘诏蹖乇賲. 丕賲丕 賴賲蹖賳 賳賮爻賽 禺賵丕賳卮 丕蹖賳 讴鬲丕亘 亘丕 乇賳噩 賵 禺乇爻賳丿蹖 亘乇丕蹖賲 鬲賵兀賲 亘賵丿. 賴賲蹖賳 賵 亘爻.
卮丕蹖丿 亘乇蹖丿賴鈥屫й� 丕夭 丕賳鬲賴丕蹖 讴鬲丕亘 丕夭 夭亘丕賳 爻賵夭丕賳 爻丕賳鬲丕诏 亘賴鬲乇 亘蹖丕賳诏乇 亘丕卮丿:
乇賽賳丿蹖 丕賵 丿乇 噩丕蹖蹖鈥屫池� 讴賴 亘賴 賲賮丕賴蹖賲 夭丿賴鈥屫簇囏� 讴賱蹖卮賴鈥屫й� 賵 毓丕丿蹖 賲蹖鈥屫ж藏� 讴賴 賴賲诏丕賳 丕夭 丨囟賵乇 丌賳 賳丕禺乇爻賳丿 賵 蹖丕 禺爻鬲賴 賴爻鬲賳丿. 賵賱蹖 賳賵毓蹖 亘丿亘蹖賳蹖 賵 睾乇囟鈥屬堌必槽� 亘蹖鈥屬呝堌必� 賵 睾蹖乇 囟乇賵乇蹖 賳蹖夭 丿乇 丕賳丿蹖卮賴鈥屬囏й� 丕蹖賳 賲鬲賮讴乇 丿蹖丿賴 賲蹖鈥屫促堌�. 賵賱蹖 亘丕夭 賲蹖鈥屫堌з� 丨丿爻 夭丿 讴賴 丕賵 讴賲丕亘蹖卮 丿丕乇丕蹖 賯賵踿 倬蹖卮鈥屫ㄛ屬嗃� 亘賵丿賴 讴賴 丕蹖賳 趩賳蹖賳 賯亘賱 丕夭 賵賯賵毓貙 丕賳爻丕賳 乇丕 丕夭 禺胤乇賽 禺賵丿 丌诏丕賴 賲蹖鈥屭┵嗀�. 賳賲蹖鈥屫促堌� 賵 賳賲蹖鈥屫堌з� 丕賵 乇丕 亘丕 亘夭乇诏丕賳 丕賳丿蹖卮賴 賲賯丕蹖爻賴 賳賲賵丿 丕賲丕 丿乇 賳賮爻賽 丕蹖賳 讴鬲丕亘 亘乇诏 亘乇賳丿賴 丿乇 丿爻鬲 丕賵爻鬲. 丕賵 亘賴 賳賴丕丿 賵 禺胤丕亘 丕賱賳賮爻 賴夭丕乇丕賳 賴夭丕乇 賲乇丿賲蹖 丨賲賱賴 讴乇丿賴 讴賴 丿賵爻鬲鈥屫ж� 卮賳蹖丿賳 丕蹖賳 丨乇賮鈥屬囏� 亘賵丿賴鈥屫з嗀�. 讴爻蹖 讴賴 亘丕 亘蹖鈥屬呟屬勠� 賵 賲賳賾鬲 鬲賱賳诏乇 賲蹖鈥屫操嗀�!
丿賱蹖賱 賵丕乇丿 賳卮丿賳 亘賴 亘丨孬 鬲禺氐氐蹖 賵 匕讴乇 賲賵乇丿蹖賽 賲胤丕賱亘 丕蹖賳 讴鬲丕亘貙 丕蹖賳 丕爻鬲 讴賴 亘卮禺氐賴貙 賳賲蹖鈥屫堌з嗁� 賲賵囟毓 禺丕氐蹖 丿乇 賲賵乇丿 賲胤丕賱亘 丕蹖賳 讴鬲丕亘 亘诏蹖乇賲. 丕賲丕 賴賲蹖賳 賳賮爻賽 禺賵丕賳卮 丕蹖賳 讴鬲丕亘 亘丕 乇賳噩 賵 禺乇爻賳丿蹖 亘乇丕蹖賲 鬲賵兀賲 亘賵丿. 賴賲蹖賳 賵 亘爻.
卮丕蹖丿 亘乇蹖丿賴鈥屫й� 丕夭 丕賳鬲賴丕蹖 讴鬲丕亘 丕夭 夭亘丕賳 爻賵夭丕賳 爻丕賳鬲丕诏 亘賴鬲乇 亘蹖丕賳诏乇 亘丕卮丿:
芦賮賱爻賮賴鈥屫й� 卮禺氐蹖 (丨鬲蹖 禺賵丿夭賳丿诏蹖鈥屬嗀з呝団€屬堌ж�) 丨讴賲鬲鈥屭堎嗀� 鬲睾夭賱蹖 賵 賳馗丕賲 诏乇蹖夭. 亘丕乇夭鬲乇蹖賳 賳賲賵賳賴鈥屬囏й� 丌賳 讴蹖乇讴诏賵乇貙 賳蹖趩賴 賵 賵蹖鬲诏賳卮鬲丕蹖賳 賴爻鬲賳丿. 趩賵乇丕賳 賳丕賲丿丕乇鬲乇蹖賳 卮禺氐蹖鬲 丕蹖賳 爻賳鬲 賮賱爻賮蹖 丿乇 丿賵乇丕賳 賲丕爻鬲... 卮蹖賵踿 丕爻鬲丿賱丕賱蹖 賲賳賯胤毓 趩賵乇丕賳 丕夭丕 賳賵丕毓 賴丿賮鈥屬呝嗀� 賳賵卮鬲丕乇 賯氐丕乇貙 賴賲趩賵賳 賮乇丕賳爻賵丕 賱丕乇賵卮賮賵讴賵 蹖丕 诏乇丕爻蹖丕賳 賳蹖爻鬲 讴賴 丨乇讴丕鬲 卮乇賵毓 賵 賲讴孬卮丕賳 亘丕夭鬲丕亘 賵噩賴 诏爻爻鬲踿 芦噩賴丕賳禄 亘丕卮丿貙 亘賱讴賴 卮丕賴丿蹖 丕爻鬲 亘乇 亘賳鈥屫ㄘ池� 丿乇賵賳蹖 匕賴賳鈥� 賳馗乇蹖賴鈥屬矩必ж� 讴賴 賴乇诏丕賴 毓夭賲 亘蹖乇賵賳 賲蹖鈥屭┵嗀� 丕夭 卮丿鬲 倬蹖趩蹖丿诏蹖 賳馗乇诏丕賴 禺賵丿卮 賲鬲賵賯賮 賲蹖鈥屫促堌� 賵 賲蹖鈥屭迟勜�. 亘乇丕蹖 趩賵乇丕賳 丕賮賵乇蹖爻賲 亘蹖卮鬲乇 丕氐賱蹖 丕爻鬲 賲毓胤賵賮 亘賴 丿丕賳爻鬲賳 鬲丕 賵丕賯毓蹖鬲: 丕蹖賳讴賴 爻乇賳賵卮鬲 賴乇 丕蹖丿踿 跇乇賮蹖貙 賳賯卮 亘乇 丌亘 卮丿賳 亘賴 丿爻鬲 丕蹖丿踿 丿蹖诏乇蹖 丕爻鬲 讴賴 鬲賱賵蹖丨丕賸 禺賵丿卮 倬丿蹖丿 丌賵乇丿賴.禄
June 2, 2023
賱丕夭賲賴 夭蹖爻鬲賳 亘乇 賯賱賴 賴丕蹖 賳丕丕賲蹖丿蹖 賵乇胤賴 賴丕蹖 毓賲蹖賯 亘賵丿貙
賵 賲丕 賯賱賴 賴丕 乇丕 賮鬲丨 讴乇丿蹖賲...
丕夭 禺賵賳丿賳卮 賱匕鬲 亘乇丿賲 讴賴 丕丨鬲賲丕賱丕 夭賲丕賳 賵 卮乇丕蹖胤 亘蹖 鬲丕孬蹖乇 賳亘賵丿賴 貙 诏丕賴蹖 禺蹖賱蹖 亘丕賴丕卮 丕乇鬲亘丕胤 亘乇賯乇丕乇 賲蹖 讴乇丿賲 賵 丕夭 胤乇賮蹖 亘禺卮 賴丕蹖蹖 賴賲 賵丕爻賲 賲亘賴賲 亘賵丿 蹖丕 鬲乇丿蹖丿 丿丕乇賲.
丕賱亘鬲賴 讴鬲丕亘 乇賵 賵賯鬲蹖 禺賵賳丿賲 讴賴 丌爻蹖亘 倬匕蹖乇 賴賲 亘賵丿賲 貙 賵 禺亘 丕匕蹖鬲 卮丿賲 賵 鬲丕 蹖賴 賲丿鬲 蹖讴賲 賮讴乇賲 乇賵 亘賴賲 乇蹖禺鬲 賵 丨丕賱賲 亘丿 亘賵丿 倬爻 丕诏乇 賮讴乇 賲蹖 讴賳蹖丿 卮乇丕蹖胤卮 乇賵 賳丿丕乇蹖丿 亘匕丕乇蹖丿 賮乇氐鬲 丿蹖诏賴 丕蹖 爻乇丕睾卮 亘乇蹖丿 .
賵 賲丕 賯賱賴 賴丕 乇丕 賮鬲丨 讴乇丿蹖賲...
丕夭 禺賵賳丿賳卮 賱匕鬲 亘乇丿賲 讴賴 丕丨鬲賲丕賱丕 夭賲丕賳 賵 卮乇丕蹖胤 亘蹖 鬲丕孬蹖乇 賳亘賵丿賴 貙 诏丕賴蹖 禺蹖賱蹖 亘丕賴丕卮 丕乇鬲亘丕胤 亘乇賯乇丕乇 賲蹖 讴乇丿賲 賵 丕夭 胤乇賮蹖 亘禺卮 賴丕蹖蹖 賴賲 賵丕爻賲 賲亘賴賲 亘賵丿 蹖丕 鬲乇丿蹖丿 丿丕乇賲.
丕賱亘鬲賴 讴鬲丕亘 乇賵 賵賯鬲蹖 禺賵賳丿賲 讴賴 丌爻蹖亘 倬匕蹖乇 賴賲 亘賵丿賲 貙 賵 禺亘 丕匕蹖鬲 卮丿賲 賵 鬲丕 蹖賴 賲丿鬲 蹖讴賲 賮讴乇賲 乇賵 亘賴賲 乇蹖禺鬲 賵 丨丕賱賲 亘丿 亘賵丿 倬爻 丕诏乇 賮讴乇 賲蹖 讴賳蹖丿 卮乇丕蹖胤卮 乇賵 賳丿丕乇蹖丿 亘匕丕乇蹖丿 賮乇氐鬲 丿蹖诏賴 丕蹖 爻乇丕睾卮 亘乇蹖丿 .
December 17, 2015
C芒t lirism!!! Cioran are un farmec aparte, un farmec negru, o for牛膬 persuasiv膬 care se exercit膬 asupra incon艧tientului cititorului. "Pe culmile disper膬rii" -fiind 艧i prima sa lucrare- mi-a pl膬cut datorit膬 caracterului ei de filosofie introspectiv膬, dar subiectiv膬 p芒n膬-n str膬fundurile ei. Av芒nd mai multe ipostaze, eu unul 卯l numesc pe Cioran "autor metamorfoza" (spre exemplu, "Pe culmile disper膬rii" este axat膬 pe o filosofie introspectiv膬, "Cartea am膬girilor" pe o filosofie cosmic膬, care d膬 o senza牛ie de plutire 卯n eter cu volumul 卯n m芒na, iar "Lacrimi 艧i sfin牛i" reprezint膬 strig膬tul omului "abandonat" c膬tre Dumnezeu)...
Citind mai multe lucr膬ri, am tot 卯ncercat s膬 des膬v芒r艧esc un sistem filosofic 卯n cadrul operei lui Cioran, 卯n schimb 卯ncerc膬rile mele -nu destul de profunde!- au fost zadarnice. Subiectiv, pot spune c膬 Cioran se face remarcat ca un filosof ce este lipsit de un sistem filosofic concret. E cert: este existen牛ialist! Dar Sartre, Camus ori Heidegger 艧i-au punctat minu牛ios filosofia, pe c芒nd Cioran nu. 脦n cazul filosofului rom芒n domin膬 lirismul: "Lirismul absolut este lirismul clipelor din urm膬". C膬 艧i cum Cioran, omul, s-ar afla 卯ntr-o continu膬 agonie, de unde 艧i inepuizabilul "lirism absolut".
"(...) Nu este atunci neantul o salvare? Dar cum poate s膬 existe o salvare 卯n nimic? Dac膬 este aproape imposibil膬 salvarea 卯n existen牛a, cum o s膬 fie posbil膬 卯n absen牛a complet膬 de orice fel de existen牛膬? Cum nici 卯n neant 艧i nici 卯n existen牛膬 nu e salvare, praful s膬 se aleag膬 de aceast膬 lume cu toate legile ei eterne!" *de remarcat dou膬 lucruri: 1. lirismul redat prin retoric膬 艧i conclusivitate imperativ膬; 2. faptul c膬 Cioran a avut, m膬car vag, speran牛a unei a艧a-zise "salv膬ri".*
Sistemul lui, nefiind 卯nchegat (am sesizat pleonasmul!) se dezcompune 卯n particule mici, iar filosofia sa este o eseistic膬 profund膬. M-au mi艧cat ad芒nc concepte precum "melancolie neagr膬", "fric膬 de neant", "disciplin膬 a nefericirii", "singur膬tate individual膬", "singur膬tate cosmic膬" ("Exist膬 dou膬 feluri de a sim牛i singur膬tatea: a te sim牛i singur 卯n lume 艧i a sim牛i singur膬tatea lumii").
1. "Lacrimile nu sunt arz膬toare dec芒t 卯n singur膬tate."
2. "Dar ce s膬 c芒艧tigi 卯n lumea aceasta? Sunt unii pentru care orice c芒艧tig n-are nicio importan牛膬, care sunt iremediabil neferici牛i 艧i singuri."
3. "Crea牛ia este o salvare temporar膬 din ghiarele mor牛ii."
4. "(...) exist膬 un criteriu subiectiv pentru aprecierea suferin牛ei?"
5. "脦ntruc芒t moartea este imanent膬 vie牛ii, aproape 卯ntreaga via牛膬 este o agonie."
6. "Pentru nota diferen牛iat膬 a triste牛ii, este extrem de semnificativ膬 apari牛ia ei at芒t de frecvent膬 dup膬 marile satisfaceri 艧i 卯mpliniri vitale. De ce actului sexual 卯i urmeaz膬 triste牛ea, de ce dup膬 o be牛ie formidabil膬 sau dup膬 un paroxism dionisiac e艧ti trist? E艧ti trist dup膬 satisfacerile sexuale 艧i dionisiace, deoarece 卯n loc s膬 ai sentimentul unui c芒艧tig 卯l ai pe acela al unei pierderi."
7. "Vreau s膬 nu mai 艧tiu nimic, nici m膬car s膬 艧tiu c膬 nu 艧tiu nimic."
8. "Am cel mai mare dispre牛 pentru acei care r芒d de sinuciderile din iubire, deoarece ace艧tia nu 卯n牛eleg c膬 o iubire ce nu se poate realiza este pentru cel ce iube艧te o anulare a fiin牛ei lui, o pierdere total膬 de sens, o imposibilitate de fiin牛are."
9. "... 艧tiu c膬 nu exist膬 adev膬r, ci numai adev膬ruri vii, fructe ale nelini艧tii noastre."
10. "Adev膬ratele femei sunt acelea a c膬ror prezen牛a te face s膬 ui牛i de probleme, idei, nelini艧ti universale 艧i chinuri metafizice."
11. "Cu c芒t cuno艧ti mai mult, cu at芒t vrei s膬 cuno艧ti mai pu牛in. Cine nu sufer膬 din cauza cunoa艧terii, acela n-a cunoscut nimic."
12. "Arta de a fi psiholog nu se 卯nva牛膬, ci se tr膬ie艧te 艧i se experimenteaz膬, deoarece nu exist膬 un complex de canoane care s膬-牛i dea cheia misterelor psihice, a structurilor diferen牛iate ale vie牛ii suflete艧ti. Nu e艧ti un psiholog bun dac膬 tu 卯nsu牛i nu e艧ti un subiect de studiat..."
13. "Nimeni nu face psihologie din iubire, ci dintr-o pornire sadic膬 de a nulifica pe altul prin cunoa艧terea fondului s膬u interior."
Nu pot afirma ferm, dar 卯nclin s膬 cred c膬 Cioran este, dac膬 nu cel mai mare, unul dintre cei mai mari filosofi existen牛iali艧ti ai... existen牛ei infinite...
Andrei Tama艧,
10 noiembrie 2015
Citind mai multe lucr膬ri, am tot 卯ncercat s膬 des膬v芒r艧esc un sistem filosofic 卯n cadrul operei lui Cioran, 卯n schimb 卯ncerc膬rile mele -nu destul de profunde!- au fost zadarnice. Subiectiv, pot spune c膬 Cioran se face remarcat ca un filosof ce este lipsit de un sistem filosofic concret. E cert: este existen牛ialist! Dar Sartre, Camus ori Heidegger 艧i-au punctat minu牛ios filosofia, pe c芒nd Cioran nu. 脦n cazul filosofului rom芒n domin膬 lirismul: "Lirismul absolut este lirismul clipelor din urm膬". C膬 艧i cum Cioran, omul, s-ar afla 卯ntr-o continu膬 agonie, de unde 艧i inepuizabilul "lirism absolut".
"(...) Nu este atunci neantul o salvare? Dar cum poate s膬 existe o salvare 卯n nimic? Dac膬 este aproape imposibil膬 salvarea 卯n existen牛a, cum o s膬 fie posbil膬 卯n absen牛a complet膬 de orice fel de existen牛膬? Cum nici 卯n neant 艧i nici 卯n existen牛膬 nu e salvare, praful s膬 se aleag膬 de aceast膬 lume cu toate legile ei eterne!" *de remarcat dou膬 lucruri: 1. lirismul redat prin retoric膬 艧i conclusivitate imperativ膬; 2. faptul c膬 Cioran a avut, m膬car vag, speran牛a unei a艧a-zise "salv膬ri".*
Sistemul lui, nefiind 卯nchegat (am sesizat pleonasmul!) se dezcompune 卯n particule mici, iar filosofia sa este o eseistic膬 profund膬. M-au mi艧cat ad芒nc concepte precum "melancolie neagr膬", "fric膬 de neant", "disciplin膬 a nefericirii", "singur膬tate individual膬", "singur膬tate cosmic膬" ("Exist膬 dou膬 feluri de a sim牛i singur膬tatea: a te sim牛i singur 卯n lume 艧i a sim牛i singur膬tatea lumii").
1. "Lacrimile nu sunt arz膬toare dec芒t 卯n singur膬tate."
2. "Dar ce s膬 c芒艧tigi 卯n lumea aceasta? Sunt unii pentru care orice c芒艧tig n-are nicio importan牛膬, care sunt iremediabil neferici牛i 艧i singuri."
3. "Crea牛ia este o salvare temporar膬 din ghiarele mor牛ii."
4. "(...) exist膬 un criteriu subiectiv pentru aprecierea suferin牛ei?"
5. "脦ntruc芒t moartea este imanent膬 vie牛ii, aproape 卯ntreaga via牛膬 este o agonie."
6. "Pentru nota diferen牛iat膬 a triste牛ii, este extrem de semnificativ膬 apari牛ia ei at芒t de frecvent膬 dup膬 marile satisfaceri 艧i 卯mpliniri vitale. De ce actului sexual 卯i urmeaz膬 triste牛ea, de ce dup膬 o be牛ie formidabil膬 sau dup膬 un paroxism dionisiac e艧ti trist? E艧ti trist dup膬 satisfacerile sexuale 艧i dionisiace, deoarece 卯n loc s膬 ai sentimentul unui c芒艧tig 卯l ai pe acela al unei pierderi."
7. "Vreau s膬 nu mai 艧tiu nimic, nici m膬car s膬 艧tiu c膬 nu 艧tiu nimic."
8. "Am cel mai mare dispre牛 pentru acei care r芒d de sinuciderile din iubire, deoarece ace艧tia nu 卯n牛eleg c膬 o iubire ce nu se poate realiza este pentru cel ce iube艧te o anulare a fiin牛ei lui, o pierdere total膬 de sens, o imposibilitate de fiin牛are."
9. "... 艧tiu c膬 nu exist膬 adev膬r, ci numai adev膬ruri vii, fructe ale nelini艧tii noastre."
10. "Adev膬ratele femei sunt acelea a c膬ror prezen牛a te face s膬 ui牛i de probleme, idei, nelini艧ti universale 艧i chinuri metafizice."
11. "Cu c芒t cuno艧ti mai mult, cu at芒t vrei s膬 cuno艧ti mai pu牛in. Cine nu sufer膬 din cauza cunoa艧terii, acela n-a cunoscut nimic."
12. "Arta de a fi psiholog nu se 卯nva牛膬, ci se tr膬ie艧te 艧i se experimenteaz膬, deoarece nu exist膬 un complex de canoane care s膬-牛i dea cheia misterelor psihice, a structurilor diferen牛iate ale vie牛ii suflete艧ti. Nu e艧ti un psiholog bun dac膬 tu 卯nsu牛i nu e艧ti un subiect de studiat..."
13. "Nimeni nu face psihologie din iubire, ci dintr-o pornire sadic膬 de a nulifica pe altul prin cunoa艧terea fondului s膬u interior."
Nu pot afirma ferm, dar 卯nclin s膬 cred c膬 Cioran este, dac膬 nu cel mai mare, unul dintre cei mai mari filosofi existen牛iali艧ti ai... existen牛ei infinite...
Andrei Tama艧,
10 noiembrie 2015
August 31, 2019
Cioran'谋n t眉m felsefesinin ve 眉slubunun "kilit ta艧谋" olarak tan谋mlanan Umutsuzlu臒un Doruklar谋nda'y谋
Or莽un T眉rkay'谋n 莽evirisiyle haftaya okuyabilirsiniz.
Or莽un T眉rkay'谋n 莽evirisiyle haftaya okuyabilirsiniz.
June 29, 2015
I knew when I set eyes on this book鈥檚 title that I was going to love it. It is so imperfectly perfect, so beautifully flawed, so darkly comforting for someone like me.
There are many statements in On the Heights of Despair I don鈥檛 agree with. I found Cioran鈥檚 take on women and on the difference between man and other living creatures to be too immature. He is melodramatic and over-exhilarated at times. But he touches on subjects that interest me; he thinks thoughts that I do. He is endearingly bold and passionate.
Spending time with this book felt like talking to someone who understands and accepts you the way you are. I can鈥檛 recall the last time I felt comfortable in my own skin without the compulsive need to explain that melancholy and sadness are not a result of things that happened to me in the past, but are just a pivotal part of my being, and have accompanied me since the day I was born.
Although very intelligently and coherently written, one can tell that these are the words of a young soul. There is narrow-mindedness and self-centeredness in Cioran鈥檚 views. There is lack of acceptance; there is arrogance and there is na茂vet茅. But just as na茂vely, my mind drank every word and slumbered into blissful inebriation. An intangible thirst was quenched in me and I now lay here satisfied, yet alert. I know the munchies will come back soon enough, but what a way to finish my reading year!
There are many statements in On the Heights of Despair I don鈥檛 agree with. I found Cioran鈥檚 take on women and on the difference between man and other living creatures to be too immature. He is melodramatic and over-exhilarated at times. But he touches on subjects that interest me; he thinks thoughts that I do. He is endearingly bold and passionate.
Spending time with this book felt like talking to someone who understands and accepts you the way you are. I can鈥檛 recall the last time I felt comfortable in my own skin without the compulsive need to explain that melancholy and sadness are not a result of things that happened to me in the past, but are just a pivotal part of my being, and have accompanied me since the day I was born.
Although very intelligently and coherently written, one can tell that these are the words of a young soul. There is narrow-mindedness and self-centeredness in Cioran鈥檚 views. There is lack of acceptance; there is arrogance and there is na茂vet茅. But just as na茂vely, my mind drank every word and slumbered into blissful inebriation. An intangible thirst was quenched in me and I now lay here satisfied, yet alert. I know the munchies will come back soon enough, but what a way to finish my reading year!
August 16, 2023
Con apenas veintid贸s a帽os, el fil贸sofo rumano听Emil Cioran听public贸 en 1934听"En las cimas de la desesperaci贸n", una obra que se ha convertido a d铆a de hoy en un听cl谩sico del pesimismo existencialista. Tras su escritura l铆rica y fragmentaria, Cioran esconde el grito desalmado de un hombre que ha perdido el rumbo de su existencia y, aun peor, que no desea recobrarlo. La muerte, la eternidad despiadada, ejercen una tr谩gica atracci贸n sobre el joven pensador, para quien vivir carece de sentido.
Cioran desarrolla extensamente su concepto de la "desesperaci贸n" en relaci贸n con el sentimiento tr谩gico de la existencia, el sufrimiento, el suicidio, la nostalgia, el silencio y la degradaci贸n. Asimismo, aprovecha para oponer estos conceptos con otros, como el 茅xtasis o la alegr铆a, repudiados por su ausencia en la experiencia personal del fil贸sofo.
El libro est谩 compuesto por una serie de aforismos, fragmentos y reflexiones que abarcan una amplia gama de temas, desde la soledad y el sufrimiento hasta la naturaleza ef铆mera de la felicidad y la irracionalidad de la esperanza. Cioran despliega una mirada pesimista y nihilista, pero a la vez l煤cida y provocadora, que provoca una profunda introspecci贸n en el lector.
La escritura de Cioran es intensa y apasionada, y su estilo incisivo e impactante nos sumerge en un torrente de pensamientos oscuros y desesperados. Sus palabras nos confrontan con nuestras propias angustias y nos obligan a reflexionar sobre los aspectos m谩s sombr铆os de la existencia humana. Sin embargo, a pesar de su tono desolador, el autor logra transmitir una belleza 煤nica en su expresi贸n y una honestidad desgarradora en sus palabras.
"En las cimas de la desesperaci贸n" es un libro que no deja indiferente a nadie. Su lectura puede resultar inc贸moda y perturbadora, pero tambi茅n es una experiencia profundamente enriquecedora. Cioran nos desaf铆a a enfrentar nuestras propias dudas y miedos, y nos invita a reflexionar sobre el sentido de la vida y la inevitabilidad del sufrimiento.
Nietzsche, Heidegger y Sartre听se habr铆an sentido orgullosos si hubieran podido leer las doscientas p谩ginas que escribi贸 en 1934 un joven rumano de veintid贸s a帽os. Sin hacer menci贸n directa a estos fil贸sofos,听Emil Cioran听parece rendirles homenaje no solo con el tono de sus textos, sino, sobre todo, por medio del听pesimismo听patente en su libro. Su 茅xito, en cualquier caso, ir铆a desligado de aquellos maestros: los textos de Cioran, a diferencia de los fil贸sofos mencionados, eran accesibles para cualquiera gracias a sus frases cortas, sentenciosas y afor铆sticas. Desde el primer cap铆tulo, concebido como una declaraci贸n de intenciones,听Cioran justificaba su escritura l铆rica y meditativa en base al sufrimiento, 煤nica experiencia individual que, seg煤n considera, permite al ser humano conectar con las profundidades de su ser y comunicarse de forma sublime.
Una vez justificada su escritura,听Emil Cioran听va directo al grano y verbaliza el pesar que lo acompa帽ar谩 durante toda su vida: "Ignoro totalmente por qu茅 hay que hacer algo en esta vida, por qu茅 debemos tener amigos y aspiraciones, esperanzas y sue帽os. 驴No ser铆a mil veces preferible retirarse del mundo, lejos de todo lo que engendra su tumulto y sus complicaciones?" La vida ha perdido su sentido, aunque quiz谩s nunca lo ha tenido para 茅l, pues la existencia solo ha sabido recompensar sus pasos con dolor, sufrimiento y agon铆a. El primer movimiento filos贸fico que arguye Cioran en esta obra es, precisamente, la conversi贸n de su experiencia individual en un principio universal:听"la desesperaci贸n ha de ser el baremo para todos los seres humanos, sin excepci贸n. Solo valorando el sufrimiento se puede tasar la vida".
Pero, 驴en qu茅 consiste el sufrimiento?En听desesperaci贸n, agon铆a, tristeza, melancol铆a, nostalgia. Son muchos los conceptos que va esgrimiendo el fil贸sofo, al mismo tiempo que los describe y cataloga: la agon铆a como combate para quien ha sido martirizado en vida, la desesperaci贸n como expresi贸n org谩nica de lo grotesco, la melancol铆a como miedo est茅tico ante la infinitud del mundo y la finitud del ser humano. As铆 como la enfermedad, la locura y el suicidio. Sobre la locura, Cioran abandona cualquier visi贸n idealista y propone que solo la p茅rdida de la raz贸n puede desnudarnos de todo aquello que nos individualiza en el universo. En cuanto a la enfermedad, el fil贸sofo rumano insiste una y otra vez en la imagen del enfermo como el mayor de los sufridores, pues, a pesar de que la vida es un continuo morir, solo el enfermo vive en todo momento al borde de la muerte.
"Solo admiro a dos categor铆as de personas: quienes pueden volverse locas en cualquier momento y quienes son capaces en cada instante de suicidarse", dice听Cioran. Y esas son, en efecto, las dos im谩genes que mejor ejemplifican su renuncia a la vida:听la locura y el suicidio.
听
Cioran desarrolla extensamente su concepto de la "desesperaci贸n" en relaci贸n con el sentimiento tr谩gico de la existencia, el sufrimiento, el suicidio, la nostalgia, el silencio y la degradaci贸n. Asimismo, aprovecha para oponer estos conceptos con otros, como el 茅xtasis o la alegr铆a, repudiados por su ausencia en la experiencia personal del fil贸sofo.
El libro est谩 compuesto por una serie de aforismos, fragmentos y reflexiones que abarcan una amplia gama de temas, desde la soledad y el sufrimiento hasta la naturaleza ef铆mera de la felicidad y la irracionalidad de la esperanza. Cioran despliega una mirada pesimista y nihilista, pero a la vez l煤cida y provocadora, que provoca una profunda introspecci贸n en el lector.
La escritura de Cioran es intensa y apasionada, y su estilo incisivo e impactante nos sumerge en un torrente de pensamientos oscuros y desesperados. Sus palabras nos confrontan con nuestras propias angustias y nos obligan a reflexionar sobre los aspectos m谩s sombr铆os de la existencia humana. Sin embargo, a pesar de su tono desolador, el autor logra transmitir una belleza 煤nica en su expresi贸n y una honestidad desgarradora en sus palabras.
"En las cimas de la desesperaci贸n" es un libro que no deja indiferente a nadie. Su lectura puede resultar inc贸moda y perturbadora, pero tambi茅n es una experiencia profundamente enriquecedora. Cioran nos desaf铆a a enfrentar nuestras propias dudas y miedos, y nos invita a reflexionar sobre el sentido de la vida y la inevitabilidad del sufrimiento.
Nietzsche, Heidegger y Sartre听se habr铆an sentido orgullosos si hubieran podido leer las doscientas p谩ginas que escribi贸 en 1934 un joven rumano de veintid贸s a帽os. Sin hacer menci贸n directa a estos fil贸sofos,听Emil Cioran听parece rendirles homenaje no solo con el tono de sus textos, sino, sobre todo, por medio del听pesimismo听patente en su libro. Su 茅xito, en cualquier caso, ir铆a desligado de aquellos maestros: los textos de Cioran, a diferencia de los fil贸sofos mencionados, eran accesibles para cualquiera gracias a sus frases cortas, sentenciosas y afor铆sticas. Desde el primer cap铆tulo, concebido como una declaraci贸n de intenciones,听Cioran justificaba su escritura l铆rica y meditativa en base al sufrimiento, 煤nica experiencia individual que, seg煤n considera, permite al ser humano conectar con las profundidades de su ser y comunicarse de forma sublime.
Una vez justificada su escritura,听Emil Cioran听va directo al grano y verbaliza el pesar que lo acompa帽ar谩 durante toda su vida: "Ignoro totalmente por qu茅 hay que hacer algo en esta vida, por qu茅 debemos tener amigos y aspiraciones, esperanzas y sue帽os. 驴No ser铆a mil veces preferible retirarse del mundo, lejos de todo lo que engendra su tumulto y sus complicaciones?" La vida ha perdido su sentido, aunque quiz谩s nunca lo ha tenido para 茅l, pues la existencia solo ha sabido recompensar sus pasos con dolor, sufrimiento y agon铆a. El primer movimiento filos贸fico que arguye Cioran en esta obra es, precisamente, la conversi贸n de su experiencia individual en un principio universal:听"la desesperaci贸n ha de ser el baremo para todos los seres humanos, sin excepci贸n. Solo valorando el sufrimiento se puede tasar la vida".
Pero, 驴en qu茅 consiste el sufrimiento?En听desesperaci贸n, agon铆a, tristeza, melancol铆a, nostalgia. Son muchos los conceptos que va esgrimiendo el fil贸sofo, al mismo tiempo que los describe y cataloga: la agon铆a como combate para quien ha sido martirizado en vida, la desesperaci贸n como expresi贸n org谩nica de lo grotesco, la melancol铆a como miedo est茅tico ante la infinitud del mundo y la finitud del ser humano. As铆 como la enfermedad, la locura y el suicidio. Sobre la locura, Cioran abandona cualquier visi贸n idealista y propone que solo la p茅rdida de la raz贸n puede desnudarnos de todo aquello que nos individualiza en el universo. En cuanto a la enfermedad, el fil贸sofo rumano insiste una y otra vez en la imagen del enfermo como el mayor de los sufridores, pues, a pesar de que la vida es un continuo morir, solo el enfermo vive en todo momento al borde de la muerte.
"Solo admiro a dos categor铆as de personas: quienes pueden volverse locas en cualquier momento y quienes son capaces en cada instante de suicidarse", dice听Cioran. Y esas son, en efecto, las dos im谩genes que mejor ejemplifican su renuncia a la vida:听la locura y el suicidio.
听
October 20, 2019
Before writing in French, this was philosopher Emil Cioran's first book published in Romania in 1934, when he was in his early 20s. The short pieces/essays that make up the book are full of great melancholy and bleakness, and it feels appropriate to read this when it's pitch black outside and pouring with rain, not on a nice summer's day. In Romania in the 1960s and 1970s, Cioran was seen as a mysterious, almost mythological figure. One would hear that such a person existed, but he became as invisible as the wind, and his books were so hard to get hold of, after he had departed his homeland some ten years before WW2. On the Heights of Despair, brings together all the themes from his later work, like loneliness, disease, death, suffering, the dark abyss, anguish, nothingness and madness (sorry to put a downer on things). He writes wholey like a man who is afraid his time on earth is almost up and he hasn't got to say all the things that bludgeoned his soul. While reading through his writings, you clearly see a tormented man, tormented by the sheer intensity of his feelings, you see him getting out of bed so early in the morning to pour his inner turmoil down on paper like a form of exorcism. Although pessimism dominates the book, look hard enough, and there are traces of optimism too. Writing for Cioran was a realise, a kind of treatment I guess, a treatment but certainly not a cure, a way to at least find small pockets of relief from his obsessions and agonies. An interesting read.
September 26, 2024
Printre ultimele c膬r葲i citite de la Emil Cioran, de葯i sunt la a 3-a lectur膬 a c膬r葲ii, 卯mi place s膬 m膬 reg膬sesc, dar 葯i s膬 m膬 apar 卯n preajma unui c膬r葲i scrise de marele filosof rom芒n care a dus faima Rom芒niei 卯n lumea 卯ntreag膬 prin abunden葲a g芒ndurilor 葯i a ideilor nescrise p芒n膬 atunci, prin faptul c膬 a f膬cut din deprimare un mare spectacol, at芒t de perfect,at芒t de idealist...
La Cioran se pare c膬 ultima idee e c膬 lumea a f膬cut un spectacol total indecent, neprev膬zut 葯i delirant, noi cei din urm膬, ne meritam pe deplin agonia, contra ei...ce condamnare totu葯i...
Eseurile, mai mult lirice, dec芒t filosofice sau complicate, ascund 卯nnor膬ri 葯i 卯nseninari alternante, a venit timpul marelui "deprimat de serviciu"...
Emil Cioran reprezint膬 o lectur膬 iminenta pentru mine, m膬 re卯ntorc mereu la cel care mi -a declan葯at "un paradis al anemiei" sau m-a f膬cut sa -mi "tr膬iesc 卯n preajma" con葯tient膬 de piesajul lirico -apocaliptic care 卯mi cre葯te mereu 卯nainte...
Emil Cioran a fost un ultim om liber, nu contest chestia asta dec芒t prin moarte, a te pune 卯n loculu ceilulalt, ast膬zi, a devenit un fapt impracticabil, deci nu ai cum s膬 卯n葲elegi...
La Cioran se pare c膬 ultima idee e c膬 lumea a f膬cut un spectacol total indecent, neprev膬zut 葯i delirant, noi cei din urm膬, ne meritam pe deplin agonia, contra ei...ce condamnare totu葯i...
Eseurile, mai mult lirice, dec芒t filosofice sau complicate, ascund 卯nnor膬ri 葯i 卯nseninari alternante, a venit timpul marelui "deprimat de serviciu"...
Emil Cioran reprezint膬 o lectur膬 iminenta pentru mine, m膬 re卯ntorc mereu la cel care mi -a declan葯at "un paradis al anemiei" sau m-a f膬cut sa -mi "tr膬iesc 卯n preajma" con葯tient膬 de piesajul lirico -apocaliptic care 卯mi cre葯te mereu 卯nainte...
Emil Cioran a fost un ultim om liber, nu contest chestia asta dec芒t prin moarte, a te pune 卯n loculu ceilulalt, ast膬zi, a devenit un fapt impracticabil, deci nu ai cum s膬 卯n葲elegi...
May 21, 2025
丕蹖賳 讴鬲丕亘 丕夭 趩賵乇丕賳 賴賲 鬲噩乇亘賴 噩丕賱亘蹖 亘賵丿. 亘丕 亘乇禺蹖 丕夭 丨乇賮賴丕蹖 丕賵 丕乇鬲亘丕胤 夭蹖丕丿蹖 亘乇賯乇丕乇 讴乇丿賲 賵 賮乇丕鬲乇 丕夭 丕賵賳 丿賵爻鬲 丿丕卮鬲賲 丕夭 夭亘賵賳 蹖讴蹖 亘卮賳賵賲/亘禺賵賳賲...賯爻賲鬲鈥屬囏й屰� 賴賲 亘賵丿 讴賴 亘乇丕賲 賲孬賱 蹖賴 毓賱丕賲鬲 爻賵丕賱 亘丕賯蹖 賲賵賳丿 賵 賳鬲賵賳爻鬲賲 夭蹖丕丿 賲鬲賵噩賴 亘卮賲. 诏丕賴蹖 趩賵乇丕賳 蹖讴 倬丿蹖丿賴 乇賵 趩賳丕賳 氐乇蹖丨 鬲賵氐蹖賮 賲蹖鈥屭┴必� 讴賴 賴賵賱賳丕讴 亘賵丿.賴賵賱賳丕讴 丕夭 丕蹖賳 賲賳馗乇 賲蹖鈥屭� 讴賴 卮丕蹖丿 亘毓囟蹖 趩蹖夭賴丕 乇賵 禺賵丿賲賵賳賲 賲蹖鈥屫堎嗃屬� 賵賱蹖 亘乇丕蹖 丕丿丕賲賴 夭賳丿诏蹖 貙 賳丕丿蹖丿賴 賲蹖鈥屭屫臂屬� 賵 亘賴 賯賵賱蹖 乇賵賲賵賳 乇賵 賲蹖鈥屭┵嗃屬� 丕賵賳 胤乇賮.丨丕賱丕 趩賵乇丕賳 賲蹖丕丿 賴賲賵賳丕 乇賵 賲蹖夭賳賴 賵爻胤 氐賵乇鬲 賲禺丕胤亘! 噩賲賱丕鬲 趩賵乇丕賳 賯丿乇鬲 丿乇诏蹖乇 讴賳賳丿诏蹖 夭蹖丕丿蹖 亘乇丕蹖 賲賳 丿丕卮鬲 賵 亘毓囟丕 鬲丕孬蹖乇 夭蹖丕丿蹖 賲蹖鈥屫柏ж簇�.亘賴 賳馗乇賲 亘賴鬲乇賴 夭賲丕賳蹖 丕蹖賳 讴鬲丕亘 乇賵 亘禺賵賳蹖丿 讴賴 爻乇丨丕賱 賴爻鬲蹖丿...
April 9, 2025
More acknowledged as a 鈥済reat stylist鈥� for the works that he wrote in two languages 鈥� Romanian and French 鈥� than for his philosophical contribution to modernity, Cioran anyway never strived to develop a philosophical system of his own. If you鈥檙e not Romanian and you haven鈥檛 read or even heard about him, I assure you that you didn鈥檛 skip an essential stage in your intellectual development. Your black bile might have been irrigated by some of Cioran鈥檚 canonical alternatives (Schopenhauer, Nietzsche, Heidegger, Shestov), your wisdom & wit was maybe whetted by the stoics or the French moralists, that Cioran so endeared; or, if you needed even more style in thinking, than your mind might have been enchanted & educated by a gentler and more versatile spirit like that of Pessoa whose Book of Disquiet (Livro do desassossego) you read and reread and re-reread ad astra & ad nauseam.
But if you are Romanian, Cioran is quite unavoidable from the very point you start to read seriously. Even when you haven鈥檛 yet read much literature in general 鈥� let alone philosophy! 鈥� you are almost bound to pick up a book of his, with a beautifully decadent title like A Short History of Decay or The Book of Delusions. In my country, Cioran marks the minds of precocious teenagers just like pimples 鈥� in the same period of disenchantment and development 鈥� marks our still puerile, sober faces. Cioran is the name of an autochthonous and endemic early stage of intellectual awakening of Romanians and, even a bit later in life, one finds oneself not quite yet able to distinguish his or her own thinking from that of the Transylvanian-Parisian鈥檚. I actually wanted to use this review as a pretext for just such an example! I recently came across a little soliloquy that I wrote at some point in my early twenties, maybe even at the age of Cioran when he wrote this book! I didn鈥檛 scribble any date in my black notebook鈥� Here it is, my tiny essay transcribed ad litteram, unedited 鈥� you were warned and I implicitly begged for your mercy 鈥� with the English translation below:
Atitudinea e 卯ntotdeauna mai profund膬 葯i semnificativ膬 dec芒t actul sau absen葲a lui, prin care aceasta s-ar exprima sau nu. De asemenea, felul 卯n care crezi 卯n ceva te determin膬 mai mult dec芒t credin葲a 卯n sine. De exemplu, de ce, 卯n mod neap膬rat 葯i nemijlocit, ideea totalei absen葲e de sens a lumii ar trebui s膬 ne aduc膬 鈥瀙e culmile disper膬rii鈥�? Sincer, nu 卯n葲eleg. Pentru mine aceasta e o idee eliberatoare. S膬 dispere al葲ii, mie 卯nsumi posibilitatea nonsensului mi se pare a fi nimic altceva dec芒t gra葲ia universului, datorit膬 c膬reia ne putem realiza 卯n ciuda tuturor condi葲ion膬rilor fizice, chimice, psihice 葯amd. Cel pu葲in 卯n sfera limitat膬 a 卯n葲elegerii 葯i a altor capacit膬葲i personale, s膬 devin ce 葯tiu 葯i pot 鈥� indiferent de ni葯te Necesit膬葲i Ultime care, de exist膬 ori nu, eu nu le pot percepe 葯i de aceea 卯mi sunt indiferente 鈥�, toat膬 aceast膬 formare a unui eu, m膬car aparent necondi葲ionat la un nivel 鈥瀖etafizic鈥� 鈥� 卯ns膬葯i posibilitatea acestei form膬ri e libertatea de care am nevoie 葯i ea mi se pare o 鈥瀊inecuv芒ntare鈥�, 卯n sensul cel mai laic al acestui cuv芒nt. 脦ntre Dumnezeu 葯i eu, m膬 aleg pe mine, ca s膬 pot fi. Pentru c膬 tocmai o via葲膬 卯ntr-o lume cu sens nu are rost! O asemenea via葲膬 ar fi doar necunoscuta dintr-o mare ecua葲ie. Odat膬 calculul f膬cut, se descoper膬 cifra ei fix膬. Dar 葯i 卯nainte s膬 fie f膬cut calculul, ea avea aceast膬 cifr膬! Ori dac膬 aceasta e imaginea unui Plan Divin, care cuprinde Totul, inclusiv pe mine, c芒t膬 vanitate insuportabil膬 卯n el, ce 卯nchisoare universal膬! De aceea, prefer ex-isten葲a!
An attitude is always more profound and significant than an act or its absence, through which this attitude might or might not express itself. Likewise, the way in which we believe in something defines us more than the very belief or its object. For example, why the idea of a 鈥渢otal lack of sense鈥� of this world and of our own existence should necessarily and directly bring us to 鈥渢he heights of despair鈥�? I really don鈥檛 understand. For me, this is a liberating idea. Let others despair thinking thus, believing in that. For me, the very possibility of nonsense is nothing else than the grace of the universe thanks to which and in spite of some concrete conditionings (physical, chemical, psychical etc.) we can accomplish our selves. At least in the limited sphere of my own understanding and my own personal capacities, I am that what I know and that what I can be. This is true regardless of some Ultimate Necessities that, if they exist or not, I can鈥檛 anyway perceive them and that鈥檚 why they are indifferent to me. All the forming of an 鈥淚鈥�, at least apparently unconditioned at a metaphysical level, the very possibility of this forming is the freedom that I need in order to be myself. This is for me a 鈥渂lessing鈥� in the most laical understanding of this word. Between God and me, I choose myself. With him, I cannot be. Precisely a life in a world that has sense is superfluous and not worth anything! Such a life would be like the unknown in a big equation. Once the calculation is done, the exact number of the unknown is discovered. But even before the calculation was done, the unknown already had its number! Then, if this can be taken as an image of a Divine Plan that encloses Everything, including me, what unbearable vanity is in all of it, what a Cosmic Cell! That鈥檚 why I prefer ex-istence!
To Jo茫o Reis, because we discussed Cioran and Pessoa under his review of this book.
But if you are Romanian, Cioran is quite unavoidable from the very point you start to read seriously. Even when you haven鈥檛 yet read much literature in general 鈥� let alone philosophy! 鈥� you are almost bound to pick up a book of his, with a beautifully decadent title like A Short History of Decay or The Book of Delusions. In my country, Cioran marks the minds of precocious teenagers just like pimples 鈥� in the same period of disenchantment and development 鈥� marks our still puerile, sober faces. Cioran is the name of an autochthonous and endemic early stage of intellectual awakening of Romanians and, even a bit later in life, one finds oneself not quite yet able to distinguish his or her own thinking from that of the Transylvanian-Parisian鈥檚. I actually wanted to use this review as a pretext for just such an example! I recently came across a little soliloquy that I wrote at some point in my early twenties, maybe even at the age of Cioran when he wrote this book! I didn鈥檛 scribble any date in my black notebook鈥� Here it is, my tiny essay transcribed ad litteram, unedited 鈥� you were warned and I implicitly begged for your mercy 鈥� with the English translation below:
Atitudinea e 卯ntotdeauna mai profund膬 葯i semnificativ膬 dec芒t actul sau absen葲a lui, prin care aceasta s-ar exprima sau nu. De asemenea, felul 卯n care crezi 卯n ceva te determin膬 mai mult dec芒t credin葲a 卯n sine. De exemplu, de ce, 卯n mod neap膬rat 葯i nemijlocit, ideea totalei absen葲e de sens a lumii ar trebui s膬 ne aduc膬 鈥瀙e culmile disper膬rii鈥�? Sincer, nu 卯n葲eleg. Pentru mine aceasta e o idee eliberatoare. S膬 dispere al葲ii, mie 卯nsumi posibilitatea nonsensului mi se pare a fi nimic altceva dec芒t gra葲ia universului, datorit膬 c膬reia ne putem realiza 卯n ciuda tuturor condi葲ion膬rilor fizice, chimice, psihice 葯amd. Cel pu葲in 卯n sfera limitat膬 a 卯n葲elegerii 葯i a altor capacit膬葲i personale, s膬 devin ce 葯tiu 葯i pot 鈥� indiferent de ni葯te Necesit膬葲i Ultime care, de exist膬 ori nu, eu nu le pot percepe 葯i de aceea 卯mi sunt indiferente 鈥�, toat膬 aceast膬 formare a unui eu, m膬car aparent necondi葲ionat la un nivel 鈥瀖etafizic鈥� 鈥� 卯ns膬葯i posibilitatea acestei form膬ri e libertatea de care am nevoie 葯i ea mi se pare o 鈥瀊inecuv芒ntare鈥�, 卯n sensul cel mai laic al acestui cuv芒nt. 脦ntre Dumnezeu 葯i eu, m膬 aleg pe mine, ca s膬 pot fi. Pentru c膬 tocmai o via葲膬 卯ntr-o lume cu sens nu are rost! O asemenea via葲膬 ar fi doar necunoscuta dintr-o mare ecua葲ie. Odat膬 calculul f膬cut, se descoper膬 cifra ei fix膬. Dar 葯i 卯nainte s膬 fie f膬cut calculul, ea avea aceast膬 cifr膬! Ori dac膬 aceasta e imaginea unui Plan Divin, care cuprinde Totul, inclusiv pe mine, c芒t膬 vanitate insuportabil膬 卯n el, ce 卯nchisoare universal膬! De aceea, prefer ex-isten葲a!
An attitude is always more profound and significant than an act or its absence, through which this attitude might or might not express itself. Likewise, the way in which we believe in something defines us more than the very belief or its object. For example, why the idea of a 鈥渢otal lack of sense鈥� of this world and of our own existence should necessarily and directly bring us to 鈥渢he heights of despair鈥�? I really don鈥檛 understand. For me, this is a liberating idea. Let others despair thinking thus, believing in that. For me, the very possibility of nonsense is nothing else than the grace of the universe thanks to which and in spite of some concrete conditionings (physical, chemical, psychical etc.) we can accomplish our selves. At least in the limited sphere of my own understanding and my own personal capacities, I am that what I know and that what I can be. This is true regardless of some Ultimate Necessities that, if they exist or not, I can鈥檛 anyway perceive them and that鈥檚 why they are indifferent to me. All the forming of an 鈥淚鈥�, at least apparently unconditioned at a metaphysical level, the very possibility of this forming is the freedom that I need in order to be myself. This is for me a 鈥渂lessing鈥� in the most laical understanding of this word. Between God and me, I choose myself. With him, I cannot be. Precisely a life in a world that has sense is superfluous and not worth anything! Such a life would be like the unknown in a big equation. Once the calculation is done, the exact number of the unknown is discovered. But even before the calculation was done, the unknown already had its number! Then, if this can be taken as an image of a Divine Plan that encloses Everything, including me, what unbearable vanity is in all of it, what a Cosmic Cell! That鈥檚 why I prefer ex-istence!
To Jo茫o Reis, because we discussed Cioran and Pessoa under his review of this book.
Read
June 17, 2021賰鬲丕亘 睾賷乇 賲賳丕爻亘 賮賷 賵賯鬲 睾賷乇 賲賳丕爻亘!! 賵賱賰賳 丕賱賰鬲亘 賯丿乇 !
爻賷賵乇丕賳 ... 丕賱賰丕鬲亘 丕賱匕賷 毓亘乇 丕賱毓丕賱賲 毓賱賷 丿乇丕噩丞 賲賳 丕賱毓丿賲 !!
丕賱賰鬲丕亘 丕賱乇丕锟斤拷毓 兀賵 丕賱禺丕賲爻 賱爻賷賵乇丕賳貙 賵賱丕 兀丿乇賷 賱賲丕匕丕 賵賯毓鬲 毓賷賳賷 毓賱賷 毓賳賵丕賳賴貙 賵賵賯毓 丕禺鬲賷丕乇賷 毓賱賷賴 賱兀毓賵丿 賲毓賴 賱毓丕賱賲 丕賱賯乇丕亍丞貙 亘毓丿 鬲賵賯賮賷 毓賳賴丕 乇睾賲丕 毓賳賷 丕賱賮鬲乇丞 丕賱賲丕囟賷丞 ...
賴賱 爻賷賵乇丕賳 丕禺鬲賷丕乇 氐丨賷丨 賱兀賳 賷賮鬲丨 卮賴賷鬲賰 賱賱賯乇丕亍丞貙 兀賵 丕賱賰賱丕賲貙 兀賵 丕賱胤毓丕賲貙 兀賵 丕賱氐亘丕丨貙 兀賵 丕賱毓丕賱賲 賲賳 丨賵賱賰 責
廿賳 毓丿賲賷丞 爻賷賵乇丕賳 鬲亘鬲賱毓 賰賱 卮卅! 賱丕 鬲鬲乇賰 賱賰 卮賷卅丕 賱鬲丨亘賴貙 兀賵 鬲乇賷丿賴貙 兀賵 鬲丨爻賳賴貙 兀賵 鬲鬲賲賳丕賴... 毓丿賲賷丞 爻賷賵乇丕賳 鬲爻丕賵賷 亘賷賳 丕賱爻亘亘 賵丕賱賳鬲賷噩丞貙 賮賰賱丕賴賲丕 囟丕卅毓 賮賷 毓亘孬賷丞 賵毓丿賲賷丞 鬲噩毓賱 賲賳 賰賱賷賴賲丕 毓亘卅丕 毓賱賷 丕賱賵丕賯毓 賵賰丕賴賱 丕賱廿賳爻丕賳 丕賱匕賷 噩丕亍 廿賱賷 丕賱毓丕賱賲 乇睾賲 廿乇丕丿鬲賴 賲丨卮賵乇丕 亘賷賳 丕賱鬲毓亘 賵丕賱賰亘丿 賵丕賱囟賵囟丕亍 賵丕賱賲爻卅賵賱賷丕鬲貙 賵爻賷乇丨賱 毓賳賴 乇睾賲 廿乇丕丿鬲賴 兀賷囟丕貙 賮賱丕 丕爻鬲賮丕丿 丕賱毓丕賱賲 賲賳 丕賱廿賳爻丕賳貙 賵賱丕 兀爻鬲賮丕丿 丕賱廿賳爻丕賳 卮賷卅丕 賲賳 丕賱毓丕賱賲 .. 賮丕賱毓丕賱賲 賱賳 賷鬲睾賷乇 亘毓丿 乇丨賷賱 丕賱廿賳爻丕賳貙 賵丕賱廿賳爻丕賳 爻賷乇丨賱 丿賵賳 兀賳 賷賲賱賰 兀賵 賷賮乇丨 亘卮卅 賲賳 丕賱毓丕賱賲 .... 賮賰賱丕賴賲丕 賱賲 賷禺鬲丕乇 丕賱丌禺乇 ! 賱丕 丕賱毓丕賱賲 丕禺鬲丕乇 賲賳 賮賷賴貙 賵賱丕 丕賱亘卮乇 丕禺鬲丕乇賵丕 丕賱賲噩卅 廿賱賷 丕賱毓丕賱賲
賮丕賱賲丨馗賵馗賵賳 賴賲 賲賳 賱賲 賷賵賱丿賵丕 兀氐賱丕!
爻賷賵乇丕賳 .. 丨賷賳 賯乇兀鬲 賱賰 .. 賯乇兀鬲 亘丿丕賮毓 丕賱孬賯丕賮丞 賵丕賱賮賰乇 .. 廿賱丕 兀賳賳賷 丕賰鬲賮賷鬲 賲賳 賲毓乇賮鬲賷 亘賰 亘賴匕丕 丕賱賯丿乇 .. 賮兀賮賰丕乇賰 丕賱毓丿賲賷丞 賱丕 鬲睾賳賷 賵賱丕 鬲卮亘毓 廿賱丕 亘噩乇毓丞 賲賳 丕賱鬲毓亘 賵丕賱賳賰丿 賵丕賱卮賯丕亍貙 賵氐乇丕丨丞 兀乇賷 兀賳 丕賱賵丕賯毓 亘賴 賲丕 賷賰賮賷 賲賳賴丕 .. 賵賱丕 賳丨鬲丕噩 賱賱賲夭賷丿!
April 18, 2020
Orice boala este un eroism; dar un eroism de rezistenta,iar nu de cucerire sunt un om decazut, dar cel mai puternic deoarece nu am nici-o speranta, sau poate am una, sa reusesc sa fiu inconjurat de uitarea absoluta, dar asta nu e mai degraba disperare?' Va recomand Cioran, dar sa il cititi intr- o perioada de echilibru spiritual pentru a nu va deprima
This entire review has been hidden because of spoilers.
September 3, 2024
鈥淣eden kendi i莽imize kapan谋p kalam谋yoruz?鈥�
Hayat谋m谋z谋n (umar谋m sadece) bir noktas谋nda bir莽o臒umuzun bir 艧ekilde vard谋臒谋 ama genel olarak tan谋mlayamad谋臒谋 bir i莽e d枚nme ve yabanc谋la艧ma duygusu var. Bu, belki de "sa臒l谋kl谋" d眉艧眉nen bir zihnin varmas谋 gereken bir durum. Var谋lan nokta umutsuz veya anlams谋z gelse de, bunun aksini iddia eden olmad谋臒谋 i莽in, ula艧t谋臒谋m谋z dip (veya doruk) noktay谋 mazur g枚rebilece臒imizi san谋yorum. Belki de bunlar谋n hepsi, hayata, (tart谋艧mal谋 bir s谋fat olsa da) "枚zg眉r" irademizle se莽ti臒imiz bir lensten bakt谋臒谋m谋z i莽in duyumsad谋klar谋m谋zd谋r. Sadece, kesin cevab谋 asla bilemeyece臒imizi ama bunun da bir 枚nemi (veya anlam谋) olmad谋臒谋n谋 biliyorum.
"Ac谋ya nesnel bir de臒er bi莽ilemez, 莽眉nk眉 o d谋艧ar谋dan gelen bir zarara ya da organizmadaki belli bir bozuklu臒a g枚re de臒il, bilincin onu yans谋tma, duyumsama bi莽imine g枚re 枚l莽眉lebilir."
G眉ndelik hayat谋n 眉zerimize y谋臒d谋klar谋ndan olu艧an modern sistemimizde var olabilmemiz ve yapay da olsa uyum sa臒layabilmemiz, 莽o臒umuz i莽in zorunluluk. Yukar谋da s枚ylediklerimle k谋y谋s谋nda durdu臒um yabanc谋la艧ma, bu sahte misyonda pek de yard谋mc谋 olmayacakt谋r. Bu durumda, ya zihnimizi 枚rseleyece臒iz ya da sonsuz bir ba艧kald谋r谋 i莽inde huzursuzlu臒umuza sar谋laca臒谋z.
鈥淏en adaletsizli臒e kar艧谋 g枚receli bir ba艧kald谋r谋 istemiyorum. Yaln谋zca sonsuz ba艧kald谋r谋y谋 kabul ediyorum, 莽眉nk眉 sonsuzdur insanl谋臒谋n sefaleti.鈥�
Huzursuzlu臒un en tutkulu neferlerinden biri olan, Schopenhauer ve Nietzsche'nin ruhsal soyda艧谋 sayabilece臒im Cioran, uzun s眉re bak谋ld谋ktan sonra size yan谋t veren bo艧lu臒un vuc眉da gelmi艧 hali sayabilece臒imiz bir filozof. T眉m eserlerinin 枚z眉nde yer alan anlam yitimi ve yabanc谋la艧man谋n temellerinin at谋l谋艧谋n谋 g枚rebilece臒imiz "Umutsuzlu臒un Doruklar谋nda", Cioran'谋n 23 ya艧谋ndayken olu艧turdu臒u her anlamda yo臒un bir yap谋t.
"Neden kanla yaz谋lm谋艧 kitaplara hayran olurlar? 脟眉nk眉 o kitaplar onlar谋 ac谋lar谋ndan kurtar谋r ya da ac谋n谋n yan谋lsamas谋n谋 yarat谋r. S枚ylediklerinizin arkas谋nda kan olsun, g枚zya艧谋 olsun isterler. Kalabal谋臒谋n hayranl谋臒谋 sadizmle doludur."
Bu kadar gen莽 birinin, b枚ylesine derin ve kederli meselelerle ilgili d眉艧眉ncelerindeki zenginli臒i takdir etmemek elde de臒il. Uykusuzluktan muzdarip bir zihnin ototerapi denemeleri say谋labilecek bu kitab谋n, ziyadesiyle umutsuz ve karamsar bir anlat谋 olmas谋, okuma deneyimini psikolojik a莽谋dan zorla艧t谋rsa da, bir b眉t眉n olarak ele al谋nd谋臒谋nda radikal ve sorgulat谋c谋 bir eser oldu臒u ger莽e臒ini zedelemiyor.
"Kurtulu艧 yaln谋zca unutu艧ta. Her 艧eyi unutabilmek, kendimi de t眉m d眉nyay谋 da unutmak isterdim."
Keyifsiz bir ruh halindeyken kesinlikle okunmamas谋 gereken bu eseri, kinik ve nihilist okumalara ilgi duyan, zihni kuvvetli okurlara 枚neririm.
"Hepimiz ya艧amay谋 ancak bekleyecek hi莽bir 艧eyimiz kalmad谋臒谋nda 枚臒reniyoruz.鈥�
Hayat谋m谋z谋n (umar谋m sadece) bir noktas谋nda bir莽o臒umuzun bir 艧ekilde vard谋臒谋 ama genel olarak tan谋mlayamad谋臒谋 bir i莽e d枚nme ve yabanc谋la艧ma duygusu var. Bu, belki de "sa臒l谋kl谋" d眉艧眉nen bir zihnin varmas谋 gereken bir durum. Var谋lan nokta umutsuz veya anlams谋z gelse de, bunun aksini iddia eden olmad谋臒谋 i莽in, ula艧t谋臒谋m谋z dip (veya doruk) noktay谋 mazur g枚rebilece臒imizi san谋yorum. Belki de bunlar谋n hepsi, hayata, (tart谋艧mal谋 bir s谋fat olsa da) "枚zg眉r" irademizle se莽ti臒imiz bir lensten bakt谋臒谋m谋z i莽in duyumsad谋klar谋m谋zd谋r. Sadece, kesin cevab谋 asla bilemeyece臒imizi ama bunun da bir 枚nemi (veya anlam谋) olmad谋臒谋n谋 biliyorum.
"Ac谋ya nesnel bir de臒er bi莽ilemez, 莽眉nk眉 o d谋艧ar谋dan gelen bir zarara ya da organizmadaki belli bir bozuklu臒a g枚re de臒il, bilincin onu yans谋tma, duyumsama bi莽imine g枚re 枚l莽眉lebilir."
G眉ndelik hayat谋n 眉zerimize y谋臒d谋klar谋ndan olu艧an modern sistemimizde var olabilmemiz ve yapay da olsa uyum sa臒layabilmemiz, 莽o臒umuz i莽in zorunluluk. Yukar谋da s枚ylediklerimle k谋y谋s谋nda durdu臒um yabanc谋la艧ma, bu sahte misyonda pek de yard谋mc谋 olmayacakt谋r. Bu durumda, ya zihnimizi 枚rseleyece臒iz ya da sonsuz bir ba艧kald谋r谋 i莽inde huzursuzlu臒umuza sar谋laca臒谋z.
鈥淏en adaletsizli臒e kar艧谋 g枚receli bir ba艧kald谋r谋 istemiyorum. Yaln谋zca sonsuz ba艧kald谋r谋y谋 kabul ediyorum, 莽眉nk眉 sonsuzdur insanl谋臒谋n sefaleti.鈥�
Huzursuzlu臒un en tutkulu neferlerinden biri olan, Schopenhauer ve Nietzsche'nin ruhsal soyda艧谋 sayabilece臒im Cioran, uzun s眉re bak谋ld谋ktan sonra size yan谋t veren bo艧lu臒un vuc眉da gelmi艧 hali sayabilece臒imiz bir filozof. T眉m eserlerinin 枚z眉nde yer alan anlam yitimi ve yabanc谋la艧man谋n temellerinin at谋l谋艧谋n谋 g枚rebilece臒imiz "Umutsuzlu臒un Doruklar谋nda", Cioran'谋n 23 ya艧谋ndayken olu艧turdu臒u her anlamda yo臒un bir yap谋t.
"Neden kanla yaz谋lm谋艧 kitaplara hayran olurlar? 脟眉nk眉 o kitaplar onlar谋 ac谋lar谋ndan kurtar谋r ya da ac谋n谋n yan谋lsamas谋n谋 yarat谋r. S枚ylediklerinizin arkas谋nda kan olsun, g枚zya艧谋 olsun isterler. Kalabal谋臒谋n hayranl谋臒谋 sadizmle doludur."
Bu kadar gen莽 birinin, b枚ylesine derin ve kederli meselelerle ilgili d眉艧眉ncelerindeki zenginli臒i takdir etmemek elde de臒il. Uykusuzluktan muzdarip bir zihnin ototerapi denemeleri say谋labilecek bu kitab谋n, ziyadesiyle umutsuz ve karamsar bir anlat谋 olmas谋, okuma deneyimini psikolojik a莽谋dan zorla艧t谋rsa da, bir b眉t眉n olarak ele al谋nd谋臒谋nda radikal ve sorgulat谋c谋 bir eser oldu臒u ger莽e臒ini zedelemiyor.
"Kurtulu艧 yaln谋zca unutu艧ta. Her 艧eyi unutabilmek, kendimi de t眉m d眉nyay谋 da unutmak isterdim."
Keyifsiz bir ruh halindeyken kesinlikle okunmamas谋 gereken bu eseri, kinik ve nihilist okumalara ilgi duyan, zihni kuvvetli okurlara 枚neririm.
"Hepimiz ya艧amay谋 ancak bekleyecek hi莽bir 艧eyimiz kalmad谋臒谋nda 枚臒reniyoruz.鈥�
July 27, 2014
We live in an age in which it is almost a sin to be unhappy, this book is a fine antidote to that stupidity.
January 9, 2020
賲乇诏 趩蹖夭蹖 亘蹖乇賵賳蹖 賳蹖爻鬲 讴賴 丕夭 賲賳馗乇 賴爻鬲蹖鈥屫促嗀ж驰� 賲鬲賮丕賵鬲 亘丕 夭賳丿诏蹖 亘丕卮丿貙 趩乇丕讴賴 賲爻鬲賯賱 丕夭 夭賳丿诏蹖 賲乇诏蹖 丿乇 讴丕乇 賳蹖爻鬲. 鈥� 丕诏乇 賲乇诏 丿乇賵賳蹖 夭賳丿诏蹖 丕爻鬲貙 趩乇丕 丌诏丕賴蹖 亘賴 賲乇诏 夭賳丿诏蹖 乇丕 賳丕賲賲讴賳 賲蹖鈥屭┵嗀� 丕蹖賳 丌诏丕賴蹖 禺丕胤乇 丕賳爻丕賳 賲毓賲賵賱蹖 乇丕 賳賲蹖鈥屫⒇藏ж必� 趩乇丕讴賴 爻蹖乇 诏匕丕乇 亘賴 賲乇诏 亘賴鈥屫池ж� 亘丕 鬲賯賱蹖賱 鬲丿乇蹖噩蹖 卮賵乇 丨蹖丕鬲 丕鬲賮丕賯 賲蹖鈥屫з佖�. 趩賳蹖賳 丕賳爻丕賳蹖 鬲賳賴丕 賲卮賯鬲 賱丨馗賴鈥屰� 丕丨鬲囟丕乇 乇丕 賲蹖鈥屭嗀簇� 賳賴 賲卮賯鬲 胤賵賱丕賳蹖 賲乇鬲亘胤 亘丕 丕氐賱 賲賯丿賲丕鬲 夭賳丿诏蹖 乇丕. 丕夭 趩卮賲鈥屫з嗀ж� 诏賵乇貙 賴乇 賯丿賲 夭賳丿诏蹖 诏丕賲蹖 丕爻鬲 亘賴鈥屫迟堐� 賲乇诏 賵 丨丕賮馗賴 鬲賳賴丕 丿賱丕賱鬲 亘乇 賳蹖爻鬲蹖 丿丕乇丿. 丕賳爻丕賳 賲毓賲賵賱蹖貙 亘蹖鈥屫ㄙ囏辟� 丕夭 丿乇讴 賲鬲丕賮蹖夭蹖讴蹖 賵 賮丕賯丿 丕蹖賳 丌诏丕賴蹖 丕夭 倬蹖卮乇賵蹖 鬲丿乇蹖噩蹖 亘賴鈥屸€屫迟堐� 賲乇诏 丕爻鬲貙 賴乇趩賳丿 賳賴 丕賵 賵 賳賴 賴蹖趩鈥屭┴� 丿蹖诏乇 乇丕 蹖丕乇丕蹖 诏乇蹖夭 丕夭 爻乇賳賵卮鬲 賲丨鬲賵賲 賲乇诏 賳蹖爻鬲. 丕賲丕 丌賳鈥屬囐嗂з� 讴賴 丌诏丕賴蹖 丕夭 夭賳丿诏蹖 賲噩夭丕 賲蹖鈥屫促堌� 卮賴賵丿 賲乇诏 趩賳丕賳 賯丿乇鬲 賲蹖鈥屰屫жㄘ� 讴賴 丨囟賵乇-丕卮 鬲賲丕賲 爻丕丿賴鈥屫勠屸€屬囏ж� 丕卮鬲蹖丕賯鈥屬囏й� 卮丕丿賲丕賳賴 賵 賴賵爻鈥屫必з嗃屸€屬囏й� 胤亘蹖毓蹖 乇丕 丿乇 賴賲 賲蹖鈥屫蹿┵嗀�. 丌诏丕賴蹖 亘賴 賲乇诏 趩蹖夭蹖 丕爻鬲 卮乇蹖乇 賵 亘賴鈥屫簇� 賮丕爻丿. 卮毓乇 賲毓氐賵賲丕賳賴鈥屰� 夭賳丿诏蹖貙 丕睾賵丕 賵 丕賮爻賵賳 丌賳貙 賴賲賴 亘蹖鈥屬呚堌� 亘賴 賳馗乇 賲蹖鈥屫必迟嗀� 賵 亘賴 賴賲丕賳 賲蹖夭丕賳 胤乇丨鈥屬囏й� 睾丕蹖鬲鈥屭必й� 丕賳爻丕賳 賵 鬲賵賴賲丕鬲 丕賱賴蹖丕鬲蹖 丕賵 鬲賵禺丕賱蹖 丕賳丿. 鈥� 賴乇丌賳鈥屭┴� 讴賴 賲卮賯鬲 賴賵賱賳丕讴 賲乇诏 乇丕 鬲噩乇亘賴 賳讴乇丿賴貙 讴賴 亘乇賲蹖鈥屫屫藏� 賵 賲蹖鈥屭池必� 趩賵賳 賲賵噩蹖 丕夭 禺賵賳貙 趩賵賳 趩賳亘乇賴鈥屰� 禺賮賯丕賳鈥屫①堌� 賲丕乇蹖 讴賴 亘賴 鬲賵賴賲蹖 賴賵賱賳丕讴 丿趩丕乇賲丕賳 賲蹖鈥屭┵嗀� 亘蹖鈥屫ㄘ� 丕爻鬲 丕夭 爻乇卮鬲 丕賴乇蹖賲賳蹖 夭賳丿诏蹖 賵 禺乇賵卮 丿乇賵賳蹖 讴賴 丕爻鬲丨丕賱賴鈥屬囏й屸€� 亘夭乇诏 亘乇丌賲丿賴 丕夭 丌賳 丕賳丿. 丕蹖賳 丨丕賱鬲 爻蹖丕賴鈥屬呚池� 賱丕夭賲賴鈥屰� 丿乇讴 賲蹖賱 賮乇丿 亘賴 亘蹖鈥屫辟嗂� 倬丕蹖丕賳鈥屰屫з佖� 丕蹖賳 噩賴丕賳 丕爻鬲. 丕蹖賳 爻乇賲爻鬲蹖 丿乇禺卮丕賳賽 賵噩賵丿 賳蹖爻鬲 讴賴 乇丐蹖丕賴丕蹖 亘賴卮鬲蹖鈥屫ж� 卮賲丕 乇丕 賲爻丨賵乇 卮讴賵賴鈥屫簇з� 讴賳丿 賵 亘賴 禺賱賵氐蹖 鬲氐毓蹖丿卮丿賴 丿乇 賲噩乇丿丕鬲 亘乇讴卮丿貙 亘賱讴賴 爻蹖丕賴鈥屬呚池� 丿蹖賵丕賳賴鈥屬堌ж必� 倬乇禺胤乇貙 賵蹖乇丕賳诏乇 賵 亘賴鈥屫池堎団€屫①呚団€屫й� 丕爻鬲 讴賴 丿乇 丌賳 賲乇诏貙 亘丕 賵爻賵爻賴鈥屰� 倬賱蹖丿 趩卮賲丕賳 讴丕亘賵爻鈥屬堌ж� 賲丕乇蹖貙 倬丿蹖丿丕乇 賲蹖鈥屫促堌�. 鬲噩乇亘賴鈥屰� 趩賳蹖賳 丕丨爻丕爻丕鬲 賵 鬲氐丕賵蹖乇蹖 蹖毓賳蹖 趩賳丕賳 亘賴 噩賵賴乇 丨賯蹖賯鬲 賳夭丿蹖讴 卮賵蹖丿 讴賴 鬲賵賴賲丕鬲 夭賳丿诏蹖 賵 賲乇诏 賮乇賵 乇蹖夭賳丿 賵 亘賴 卮诏乇賮鈥屫臂屬� 卮讴賱 禺賵丿 丿乇 丿乇賵賳 卮賲丕 鬲噩賱蹖 蹖丕亘賳丿. 賲卮賯鬲蹖 賲鬲毓丕賱蹖貙 夭賳丿诏蹖 賵 賲乇诏 乇丕 丿乇 賵乇胤賴鈥屫й� 賴賵賱賳丕讴 丿乇賴賲 賲蹖鈥屫①呟屫藏�: 卮蹖胤丕賳鈥屫蒂佖屸€屫й� 丿乇賳丿賴鈥屫� 丕卮讴 乇丕 丕夭 賴賵爻鈥屫必з嗃� 賵丕賲 賲蹖鈥屭屫必�. 夭蹖爻鬲賳貙 賴賲噩賵賳 賲卮賯鬲蹖 胤賵賱丕賳蹖 丿乇 賲爻蹖乇 賲乇诏貙 賴蹖趩 賳蹖爻鬲 賲诏乇 噩賱賵賴鈥屫й� 丕夭 丿蹖丕賱讴鬲蹖讴 丕賴乇蹖賲賳蹖 夭賳丿诏蹖 讴賴 丿乇 丌賳 賮乇賲鈥屬囏� 賮賯胤 亘乇丕蹖 賵蹖乇丕賳鈥屫簇� 夭丕丿賴 賲蹖鈥屫促堎嗀�. 賳丕賲毓賯賵賱蹖 夭賳丿诏蹖 禺賵丿 乇丕 丿乇 亘爻蹖胤鈥� 卮丿賳 賮乇丕诏蹖乇 賮乇賲 賵 賲丨鬲賵丕 賳賲丕蹖丕賳 賲蹖鈥屭┵嗀� 丿乇 丕蹖賳 賲蹖賱 卮丿蹖丿 丿蹖賵丕賳賴鈥屬堌ж� 亘賴 噩丕蹖诏夭蹖賳蹖 丕亘毓丕丿 賳賵 亘丕 讴賴賳賴貙 賴乇趩賳丿 噩丕蹖诏夭蹖賳蹖鈥屫й� 亘丿賵賳 丕乇鬲賯丕蹖 讴蹖賮蹖. 禺賵卮丕 丌賳 讴賴 賲蹖鈥屫堌з嗀� 禺賵丿 乇丕 亘乇丕蹖 趩賳蹖賳 卮丿賳蹖 乇賴丕 讴賳丿 賵 鬲賲丕賲 丕賲讴丕賳丕鬲 賮乇丕賴賲 丿乇 賴乇 賱丨馗賴 乇丕 噩匕亘 讴賳丿貙 亘蹖鈥屫ж关嗀� 亘賴 丕乇夭卮鈥屫з堌臂屸€屬囏й� 亘睾乇賳噩蹖 讴賴 丿乇 賴乇 賱丨馗賴 賳爻亘蹖鬲蹖 丨賱鈥屬嗀ж簇嗃� 乇丕 讴卮賮 賲蹖鈥屭┵嗀�.
October 20, 2019
鈥淏en adaletsizli臒e kar艧谋 g枚receli bir ba艧kald谋r谋 istemiyorum. Yaln谋zca sonsuz ba艧kald谋r谋y谋 kabul ediyorum, 莽眉nk眉 sonsuzdur insanl谋臒谋n sefaleti.鈥�(s.115)
August 5, 2021
毓賱賶 賲乇鬲賮毓丕鬲 丕賱賷兀爻
兀賲賷賱 爻賷賵乇丕賳
鬲乇噩賲丞 : 毓亘丿丕賱賵賴丕亘 丕賱賲賱賵賾丨
胤亘丕毓丞 : 氐賮丨丞 7 賱賱賳卮乇 賵丕賱鬲賵夭賷毓
毓丿丿 丕賱氐賮丨丕鬲 :174
賳賵毓 丕賱賰鬲丕亘 : 卮匕乇丕鬲 賵兀賯賵丕賱 賮賱爻賮賷丞
賳賵毓 丕賱賯乇丕亍丞: 丕賱賰鬲乇賵賳賷
鬲賯賷賷賲 丕賱賰鬲丕亘 : 4 馃専
.
.
賲賯丿賲丞:
.
鬲爻丕丐賱丕鬲:
.
賴賱 亘丕賱囟乇賵乇丞 兀賳 賷賰賵賳 丕賱廿賷賲丕賳 亘丕賱賵丕賯毓賷丞 賵噩賴 丌禺乇 賱賱爻賵丿丕賵賷丞 責! 賴賱 賷鬲賵氐賱 丕賱卮賰 丿丕卅賲丕賸 賱賱丨賯賷賯丞 丕賱賲噩乇丿丞 賵乇丕亍 賰賱 兀賳賵丕毓 丕賱兀睾賱賮丞 丕賱丨賷丕鬲賷丞 丕賲 賷購丿賲乇 氐賵乇賴丕 賵丕卮賰丕賱賴丕責! 賵賴賱 亘丕賱囟乇賵乇丞 丕賳 賷賰賵賳 賱賱卮賰 賵噩賴 賵丕丨丿 廿賲丕 丕賷噩丕亘賷 丕賵 爻賱亘賷責! 賴賱 賰賱 卮賰 賷丐丿賷 賱賱賰賮乇 丕賵 丕賱丕賱丨丕丿 丕賵 丕賱賱丕丕丿乇賷丞 責! 賴賱 毓賳丿賲丕 賳乇丨賲 丕賱丕禺乇賷賳 賮丕賳賳丕 賳毓匕亘賴賲 賮賷 丕賱賵賯鬲 匕丕鬲賴責!
.
丕賱賲乇丕噩毓丞 :
.
兀賲賷賱 爻賷賵乇丕賳 匕賱賰 丕賱丕賳爻丕賳 丕賱匕賷 賱毓賳鬲賴 賵丕賱丿鬲賴 賮賷 胤賮賵賱鬲賴 賵鬲賲賳鬲 賱賵 丕賳賴丕 賱賲 鬲賳噩亘賴!! 丕賱匕賷 賱賲 賷鬲夭賵噩 亘毓丿 匕賱賰 賵賱賲 賷賰賳 賱丿賷賴 丕氐丿賯丕亍 ! 丕賱匕賷 噩丕亘 丕賱胤乇賯 毓賱賶 丿乇丕噩鬲賴 賵乇賮囟 丕賱丨賷丕丞 亘賰賱 賲丕 賮賷賴丕 賵賱賲 賷鬲賯丿賲 毓賱賶 丕賱丕賳鬲丨丕乇 乇睾賲 匕賱賰!! 毓丕卮 毓賲乇丕賸 胤賵賷賱丕賸 賵鬲賵賮賶 賵賴賵 賮賷 丕賱乇丕亘毓丞 賵丕賱孬賲丕賳賵賳 賲賳 毓賲乇賴 賷鬲乇賰 賱賳丕 賮賷 賴匕丕 丕賱賰鬲丕亘 丕賱匕賷 賯丕賲 亘鬲丕賱賷賮賴 賵賴賵 賮賷 丕賱毓卮乇賵賳 賲賳 毓賲乇賴 鬲噩爻賷丿丕賸 賱丕賮賰丕乇賴 賵賲毓鬲賯丿丕鬲賴 鬲噩丕賴 丕賱丕賳爻丕賳 賵丕賱賳賮爻 賵丕賱丨賷丕丞 賵丕賱丿賷賳 賵丕賱爻毓丕丿丞 賵丕賱丨夭賳 賵丕賱毓夭賱丞 鬲賯亘賱 丕賱丕賱賲 賵丕賱氐乇丕毓丕鬲 丕賱賳賮爻賷丞 賵丕賱賰孬賷乇 丕賱賰孬賷乇!!
.
鬲鬲賳丕賮爻 丕賱賳馗乇丞 丕賱爻賵丿丕賵賷丞 賲毓 丕賱賵丕賯毓賷丞 丕賱鬲噩乇賷丿賷丞 丕賱爻亘賯 賮賷 賲丕 賴賵 賲賰鬲賵亘 賮賷 賴匕丕 丕賱賰鬲丕亘 丕賱氐睾賷乇 丨噩賲丕 賵丕賱賰亘賷乇 丕丨鬲賵丕亍賸 .. 爻賷乇賴賯賰 賮毓賱丕賸 賵爻鬲噩丿 賳賮爻賰 丕丨賷丕賳丕賸 鬲卮賮賯 毓賱賷賴 賵丕丨賷丕賳丕賸 丕禺乇賶 賷乇賴賯賰 鬲匕賲乇賴 賵卮賰賵丕賴!! 賵賱賰賳賴 丨鬲賶 爻賷鬲乇賰 賮賷 賳賮爻賰 丕孬乇 亘毓丿 丕賱丕賳鬲賴丕亍 賲賳賴.
.
卮購亘賴 賰鬲丕亘賴 賴匕丕 賷毓賲賱 賳賷鬲卮賴 (賴賰匕丕 鬲賱賰賲 夭乇丕丿卮鬲) 賵賮賷 乇丕卅賷 丕賱禺丕氐 賵亘賲丕 丕賳賳賷 賯乇丕鬲 賰鬲丕亘 賳賷鬲卮賴 丕乇賶 鬲卮丕亘賴 丕爻賱賵亘 丕賱胤乇丨 乇睾賲 賰賵賳 賰鬲丕亘 賳賷鬲卮賴 兀賰孬乇 毓賲賯丕賸 .
.
"賱丕 賳賯賷賲 賮賷 亘賱丿貙 賳賯賷賲 賮賷 丕賱賱睾丞貙 丕賱賵胤賳 賴賵 丕賱賱睾丞 賵賱丕 卮賷亍 丌禺乇 睾賷乇 匕賱賰" 氐7
" 兀賳 丕賱丌賱賲 丨丕賱丞 毓夭賱丞 丿丕禺賱賷丞 賱賷爻 亘賲賯丿賵乇 兀賷 卮賷亍 禺丕乇噩賷 丕賱鬲禺賮賷賮 毓賳賴丕 " 氐21
賮賷 丕賱鬲卮亘賷賴 丕賱鬲賳丕賯囟賷 丕賱賮賱爻賮賷 亘賷 丕賱鬲氐乇賷丨 亘丕賱丕賱賲 丕賵 賰鬲賲丕賳賴 賮賯丿 卮亘賴 丕賱丕賱賲 丕賱丿丕禺賷 賰丕賱亘乇賰丕賳 賵丕賷囟丕賸 賰丕賱爻賲貙 賰丕賱亘乇賰丕賳 賱賵 禺乇噩 賲賳丕 丿賲乇 賰賱 賲丕 賷毓鬲乇囟賴 賵賰丕賱爻賲 賱賵 亘賯賶 丿丕禺賱賳丕 丿賵賳 丕賳 賷禺乇噩!!!
亘賯賷丞 丕賱丕賯鬲亘丕爻丕鬲 賲毓 丕賱賲乇丕噩毓丞 賵丕賱鬲賯賷賷賲 賮賷 丕賱廿賳爻鬲賯乇丕賲
兀賲賷賱 爻賷賵乇丕賳
鬲乇噩賲丞 : 毓亘丿丕賱賵賴丕亘 丕賱賲賱賵賾丨
胤亘丕毓丞 : 氐賮丨丞 7 賱賱賳卮乇 賵丕賱鬲賵夭賷毓
毓丿丿 丕賱氐賮丨丕鬲 :174
賳賵毓 丕賱賰鬲丕亘 : 卮匕乇丕鬲 賵兀賯賵丕賱 賮賱爻賮賷丞
賳賵毓 丕賱賯乇丕亍丞: 丕賱賰鬲乇賵賳賷
鬲賯賷賷賲 丕賱賰鬲丕亘 : 4 馃専
.
.
賲賯丿賲丞:
.
鬲爻丕丐賱丕鬲:
.
賴賱 亘丕賱囟乇賵乇丞 兀賳 賷賰賵賳 丕賱廿賷賲丕賳 亘丕賱賵丕賯毓賷丞 賵噩賴 丌禺乇 賱賱爻賵丿丕賵賷丞 責! 賴賱 賷鬲賵氐賱 丕賱卮賰 丿丕卅賲丕賸 賱賱丨賯賷賯丞 丕賱賲噩乇丿丞 賵乇丕亍 賰賱 兀賳賵丕毓 丕賱兀睾賱賮丞 丕賱丨賷丕鬲賷丞 丕賲 賷購丿賲乇 氐賵乇賴丕 賵丕卮賰丕賱賴丕責! 賵賴賱 亘丕賱囟乇賵乇丞 丕賳 賷賰賵賳 賱賱卮賰 賵噩賴 賵丕丨丿 廿賲丕 丕賷噩丕亘賷 丕賵 爻賱亘賷責! 賴賱 賰賱 卮賰 賷丐丿賷 賱賱賰賮乇 丕賵 丕賱丕賱丨丕丿 丕賵 丕賱賱丕丕丿乇賷丞 責! 賴賱 毓賳丿賲丕 賳乇丨賲 丕賱丕禺乇賷賳 賮丕賳賳丕 賳毓匕亘賴賲 賮賷 丕賱賵賯鬲 匕丕鬲賴責!
.
丕賱賲乇丕噩毓丞 :
.
兀賲賷賱 爻賷賵乇丕賳 匕賱賰 丕賱丕賳爻丕賳 丕賱匕賷 賱毓賳鬲賴 賵丕賱丿鬲賴 賮賷 胤賮賵賱鬲賴 賵鬲賲賳鬲 賱賵 丕賳賴丕 賱賲 鬲賳噩亘賴!! 丕賱匕賷 賱賲 賷鬲夭賵噩 亘毓丿 匕賱賰 賵賱賲 賷賰賳 賱丿賷賴 丕氐丿賯丕亍 ! 丕賱匕賷 噩丕亘 丕賱胤乇賯 毓賱賶 丿乇丕噩鬲賴 賵乇賮囟 丕賱丨賷丕丞 亘賰賱 賲丕 賮賷賴丕 賵賱賲 賷鬲賯丿賲 毓賱賶 丕賱丕賳鬲丨丕乇 乇睾賲 匕賱賰!! 毓丕卮 毓賲乇丕賸 胤賵賷賱丕賸 賵鬲賵賮賶 賵賴賵 賮賷 丕賱乇丕亘毓丞 賵丕賱孬賲丕賳賵賳 賲賳 毓賲乇賴 賷鬲乇賰 賱賳丕 賮賷 賴匕丕 丕賱賰鬲丕亘 丕賱匕賷 賯丕賲 亘鬲丕賱賷賮賴 賵賴賵 賮賷 丕賱毓卮乇賵賳 賲賳 毓賲乇賴 鬲噩爻賷丿丕賸 賱丕賮賰丕乇賴 賵賲毓鬲賯丿丕鬲賴 鬲噩丕賴 丕賱丕賳爻丕賳 賵丕賱賳賮爻 賵丕賱丨賷丕丞 賵丕賱丿賷賳 賵丕賱爻毓丕丿丞 賵丕賱丨夭賳 賵丕賱毓夭賱丞 鬲賯亘賱 丕賱丕賱賲 賵丕賱氐乇丕毓丕鬲 丕賱賳賮爻賷丞 賵丕賱賰孬賷乇 丕賱賰孬賷乇!!
.
鬲鬲賳丕賮爻 丕賱賳馗乇丞 丕賱爻賵丿丕賵賷丞 賲毓 丕賱賵丕賯毓賷丞 丕賱鬲噩乇賷丿賷丞 丕賱爻亘賯 賮賷 賲丕 賴賵 賲賰鬲賵亘 賮賷 賴匕丕 丕賱賰鬲丕亘 丕賱氐睾賷乇 丨噩賲丕 賵丕賱賰亘賷乇 丕丨鬲賵丕亍賸 .. 爻賷乇賴賯賰 賮毓賱丕賸 賵爻鬲噩丿 賳賮爻賰 丕丨賷丕賳丕賸 鬲卮賮賯 毓賱賷賴 賵丕丨賷丕賳丕賸 丕禺乇賶 賷乇賴賯賰 鬲匕賲乇賴 賵卮賰賵丕賴!! 賵賱賰賳賴 丨鬲賶 爻賷鬲乇賰 賮賷 賳賮爻賰 丕孬乇 亘毓丿 丕賱丕賳鬲賴丕亍 賲賳賴.
.
卮購亘賴 賰鬲丕亘賴 賴匕丕 賷毓賲賱 賳賷鬲卮賴 (賴賰匕丕 鬲賱賰賲 夭乇丕丿卮鬲) 賵賮賷 乇丕卅賷 丕賱禺丕氐 賵亘賲丕 丕賳賳賷 賯乇丕鬲 賰鬲丕亘 賳賷鬲卮賴 丕乇賶 鬲卮丕亘賴 丕爻賱賵亘 丕賱胤乇丨 乇睾賲 賰賵賳 賰鬲丕亘 賳賷鬲卮賴 兀賰孬乇 毓賲賯丕賸 .
.
"賱丕 賳賯賷賲 賮賷 亘賱丿貙 賳賯賷賲 賮賷 丕賱賱睾丞貙 丕賱賵胤賳 賴賵 丕賱賱睾丞 賵賱丕 卮賷亍 丌禺乇 睾賷乇 匕賱賰" 氐7
" 兀賳 丕賱丌賱賲 丨丕賱丞 毓夭賱丞 丿丕禺賱賷丞 賱賷爻 亘賲賯丿賵乇 兀賷 卮賷亍 禺丕乇噩賷 丕賱鬲禺賮賷賮 毓賳賴丕 " 氐21
賮賷 丕賱鬲卮亘賷賴 丕賱鬲賳丕賯囟賷 丕賱賮賱爻賮賷 亘賷 丕賱鬲氐乇賷丨 亘丕賱丕賱賲 丕賵 賰鬲賲丕賳賴 賮賯丿 卮亘賴 丕賱丕賱賲 丕賱丿丕禺賷 賰丕賱亘乇賰丕賳 賵丕賷囟丕賸 賰丕賱爻賲貙 賰丕賱亘乇賰丕賳 賱賵 禺乇噩 賲賳丕 丿賲乇 賰賱 賲丕 賷毓鬲乇囟賴 賵賰丕賱爻賲 賱賵 亘賯賶 丿丕禺賱賳丕 丿賵賳 丕賳 賷禺乇噩!!!
亘賯賷丞 丕賱丕賯鬲亘丕爻丕鬲 賲毓 丕賱賲乇丕噩毓丞 賵丕賱鬲賯賷賷賲 賮賷 丕賱廿賳爻鬲賯乇丕賲
April 6, 2016
Cartea 卯n ale c膬rei r芒nduri simt cum 卯mi circul膬 s芒ngele...
June 18, 2021
鈥徹й屬� 噩賴丕賳 丕乇夭卮 賯乇亘丕賳蹖 卮丿賳 亘賴 賳丕賲 蹖讴 丕蹖丿賴 蹖丕 毓賯蹖丿賴 乇丕 賳丿丕乇丿.
.
.
卮丕蹖丿 亘鬲賵賳賲 亘诏賲 蹖讴蹖 丕夭 賲睾夭-鬲乇讴賵賳鈥� 鬲乇蹖賳 讴鬲丕亘鈥屬囏й屰� 亘賵丿 讴賴 鬲丕 丨丕賱丕 禺賵賳丿賲. 丿蹖丿 趩賵乇丕賳 亘賴 賲爻丕卅賱蹖 賲孬賱 鬲乇丿蹖丿貙 賲爻蹖丨貙 鬲賳丕賯囟貙 噩丕賵丿丕賳诏蹖 賵 禺賵丿讴卮蹖 賵丕賯毓丕 夭蹖亘丕 賵 鬲睾夭賱蹖 亘賵丿.
禺賵丿 趩賵乇丕賳 亘賴 卮丿鬲 禺賵丿卮蹖賮鬲賴 賲鬲毓氐亘 賵 賲胤賲卅賳 亘賴 賳馗乇 賲蹖丕丿.丕蹖賳 賲爻卅賱賴 亘毓囟蹖 噩丕賴丕 亘丕毓孬 賲蹖卮丿 讴賴 賳鬲賵賳賲 賯亘賵賱卮 讴賳賲. 爻乇鬲丕爻乇 讴鬲丕亘 倬乇 丕夭 鬲賳丕賯囟鈥屬囏й� 丿乇賵賳蹖 禺賵丿 賳賵蹖爻賳丿賴 亘賵丿 賵 丕蹖賳 賳卮賵賳鈥屫囐嗀� 噩賳亘 賵 噩賵卮 賵 丌卮賮鬲诏蹖 賲睾夭 趩賵乇丕賳鈥� 丕爻鬲.
丿乇 讴賱 讴鬲丕亘蹖賴 讴賴 倬蹖卮賳賴丕丿卮 賲蹖讴賳賲 賵 丕乇夭卮 禺賵賳丿賳 乇賵 賯胤毓丕 丿丕乇賴.
.
.
卮丕蹖丿 亘鬲賵賳賲 亘诏賲 蹖讴蹖 丕夭 賲睾夭-鬲乇讴賵賳鈥� 鬲乇蹖賳 讴鬲丕亘鈥屬囏й屰� 亘賵丿 讴賴 鬲丕 丨丕賱丕 禺賵賳丿賲. 丿蹖丿 趩賵乇丕賳 亘賴 賲爻丕卅賱蹖 賲孬賱 鬲乇丿蹖丿貙 賲爻蹖丨貙 鬲賳丕賯囟貙 噩丕賵丿丕賳诏蹖 賵 禺賵丿讴卮蹖 賵丕賯毓丕 夭蹖亘丕 賵 鬲睾夭賱蹖 亘賵丿.
禺賵丿 趩賵乇丕賳 亘賴 卮丿鬲 禺賵丿卮蹖賮鬲賴 賲鬲毓氐亘 賵 賲胤賲卅賳 亘賴 賳馗乇 賲蹖丕丿.丕蹖賳 賲爻卅賱賴 亘毓囟蹖 噩丕賴丕 亘丕毓孬 賲蹖卮丿 讴賴 賳鬲賵賳賲 賯亘賵賱卮 讴賳賲. 爻乇鬲丕爻乇 讴鬲丕亘 倬乇 丕夭 鬲賳丕賯囟鈥屬囏й� 丿乇賵賳蹖 禺賵丿 賳賵蹖爻賳丿賴 亘賵丿 賵 丕蹖賳 賳卮賵賳鈥屫囐嗀� 噩賳亘 賵 噩賵卮 賵 丌卮賮鬲诏蹖 賲睾夭 趩賵乇丕賳鈥� 丕爻鬲.
丿乇 讴賱 讴鬲丕亘蹖賴 讴賴 倬蹖卮賳賴丕丿卮 賲蹖讴賳賲 賵 丕乇夭卮 禺賵賳丿賳 乇賵 賯胤毓丕 丿丕乇賴.
December 30, 2019
Have you ever read your diaries from your teens and then cringed at how pathetic and self centred you were? How everything in the world is bad and out to get you? Somehow, Cioran managed to publish his.
August 26, 2019
賲鬲賳 倬乇乇賳诏 丕夭 賰鬲丕亘 丕賳鬲禺丕亘 卮丿賴 丕爻鬲
趩賵乇丕賳貙 倬賷丕賲亘乇 賲乇诏 賵 賳賷爻鬲賷 "丨鬲賷 禺賵丿 鬲丕乇賷賰賷 丿乇 賲賳 賲賷 丿乇禺卮丿"
"賳賲賷 丿丕賳賲 賳丕丕賲賷丿賲 賷丕 賳賴 趩乇丕 賰賴 賮賯丿丕賳 丕賲賷丿 賱夭賵賲丕 丿丕賱 亘乇 賳丕丕賲賷丿賷 賳賷爻鬲. 賲乇丕 賴乇 趩賷夭賷 賲賷 鬲賵丕賳 賳丕賲賷丿貙 趩乇丕 賰賴 趩賷夭賷 亘乇丕賷 亘丕禺鬲賳 賳丿丕乇賲. 倬丕賰 亘丕禺鬲賴 丕賲! 倬賷乇丕賲賵賳 賲賳 睾賳趩賴 賴丕 诏賱 賲賷 丿賴賳丿 賵 毓賳丿賱賷亘丕賳 賳睾賲賴 爻乇 賲賷 丿賴賳丿! 趩賯丿乇 丿賵乇賲 丕夭 賴賲賴 趩賷夭"
" 亘诏匕丕乇 丕賷賳 噩賴丕賳 亘丕 賯賵丕賳賷賳 賱丕賷夭丕賱卮 鬲賰賴 鬲賰賴 卮賵丿"
趩賵乇丕賳 丿丕爻鬲丕賳 乇丕 丕夭 噩丕賷賷 卮乇賵毓 賲賷 賰賳丿 賰賴 亘乇丕賷 賴賲賴 丿丕爻鬲丕賳 鬲賲丕賲 賲賷 卮賵丿貙 丕夭 賲乇诏. 賲乇诏 丕賳丿賷卮賷 乇丕 賳賯胤賴 卮乇賵毓 鬲賮賰乇 賲賷 丿丕賳丿. 賮賰乇 亘賴 倬賵趩賷 丿賳賷丕貙 倬賵趩賷 賲丕 賳賯胤賴 卮乇賵毓 賳丕丕賲賷丿賷 丕爻鬲 賵 丕賷賳噩丕爻鬲 賰賴 丿賷丕賱賰鬲賷賰 丕賴乇賷賲賳賷 夭賳丿诏賷貙 禺賵丿卮 乇丕 賳卮丕賳 賲賷 丿賴丿.
丨囟賵乇 賲乇诏 賵 賲乇诏 丕賳丿賷卮賷貙 賷毓賳賷 乇丕賴 诏卮賵丿賳 鬲丿乇賷噩賷 亘賴 爻賵賷 賲乇诏.
賲乇丿賲 丕夭 丨蹖賵丕賳蹖 賵 丌丿賲 卮丿賲
倬爻 趩賴 鬲乇爻賲 讴蹖 夭 賲乇丿賳 讴賲 卮丿賲
賮賯胤 丿乇 賱丨馗賴 賲乇诏 丕爻鬲 賰賴 賲賷 賮賴賲賷賲 賴賲賴 趩賷夭 倬賵趩 丕爻鬲 賵 賲丕 倬賵趩賷賲 賵 亘賴 爻賲鬲 賳賷爻鬲賷 丨乇賰鬲 賲賷 賰賳賷賲.
"丕蹖賳賴丕 乇丕 丕賲乇賵夭 鄹 丕賵乇蹖賱 郾酃鄢鄢貙 丿乇 鬲賵賱丿 鄄鄄 爻丕賱诏蹖 賳賵卮鬲賲貙 毓噩亘 丌賳讴賴 賮讴乇 賲蹖 讴賳賲 丿蹖诏乇 賲鬲禺氐氐 賲乇诏 卮丿賴 丕賲. "
亘賴 賳馗乇賲 賲乇诏 丕賳丿賷卮賷 賰賱賷丿 賮賴賲 賮賱爻賮賴 趩賵乇丕賳 丕爻鬲. 賲乇诏 丕賳丿賷卮賷 丿乇 賱丨馗賴 賵 丿乇 鬲賲丕賲 賱丨馗丕鬲.
丕夭 賳馗乇 趩賵乇丕賳
"夭賳丿诏蹖 賲賵賴亘鬲 賲蹖丕賳 賲丕蹖诏丕賳 丕爻鬲."
"鬲賳賴丕 賰爻丕賳賷 卮丕丿賳丿 賰賴 賴乇诏夭 賮賰乇 賳賲賷 賰賳賳丿 賷丕 亘賴 毓亘丕乇鬲賷 賮賯胤 亘賴 囟乇賵乇賷丕鬲 賲丨囟 夭賳丿诏賷 賮賰乇 賲賷 賰賳賳丿 賵 賮賰乇 賰乇丿賳 亘賴 丕賷賳 趩賷夭賴丕貙 毓賷賳 賮賰乇 賳賰乇丿賳 丕爻鬲"
丿乇 丿賷丿诏丕賴 丕賷賳 賮賷賱爻賵賮 乇賳噩 丨賯蹖賯蹖 丕賳诏丕賴 丕鬲賮丕賯 賲蹖 丕賮鬲丿 讴賴 賴乇 賱丨馗賴 丕诏丕賴丕賳賴 賵 丿乇丿丌賵乇 亘丕 丨囟賵乇 賲乇诏 乇賵 丿乇 乇賵 賲蹖 卮賵蹖賲. 賲乇诏 丿乇 丕賳夭賵丕.
"賲賷賱 亘賴 夭賷爻鬲賳 賵 賲乇诏 丿乇 丕噩鬲賲丕毓 賳卮丕賳賴 賳賯氐丕賳 亘夭乇诏賷爻鬲. 賲乇诏 丿乇 丕噩鬲賲丕毓 賷毓賳賷 丿乇 賱丨馗賴 賲乇诏 賴賲 賲賷 禺賵丕賴賷賲 賲乇诏 乇丕 賮乇丕賲賵卮 賰賳賷賲."
亘乇丕賷 卮乇賵毓 賲乇诏 丕賳丿賷卮賷 賴賲 乇丕賴 丨賱 丿丕乇丿貙 睾爻賱 丌鬲卮.
"賴乇 丕賳爻丕賳蹖 乇丕 亘丕 鬲丕夭蹖丕賳賴貙 丌鬲卮 蹖丕 丿丕乇賵蹖蹖 亘賴 賲卮賯鬲 丌禺乇蹖賳 賱丨馗賴 夭賳丿诏蹖 丿趩丕乇卮 讴賳蹖丿 鬲丕 丕夭 丿乇蹖趩賴 卮讴賳噩賴 丕蹖 賴賵賱賳丕讴 鬲賳 亘賴 倬丕賱丕蹖卮 毓馗蹖賲蹖 丿賴丿 讴賴 丿蹖丿丕乇 亘丕 賲乇诏 賮乇丕賴賲卮 賲蹖 讴賳丿."
丕賵 賴乇趩蹖夭 亘蹖乇賵賳蹖 賲丕賳賳丿 丿賵爻鬲賷貙 丕賲蹖丿 賵 乇賵蹖丕 賵 ... 乇丕 亘蹖 丕乇夭卮 賵 亘蹖 丨丕氐賱 賲賷 丿丕賳丿 趩乇丕 賰賴 鬲丕 賵賯鬲蹖 亘賴 丕蹖賳賴丕 賳诏丕賴 賲蹖 讴賳蹖賲 丕夭 賴賲賴 趩蹖夭 丿賵乇蹖賲貙 賲诏乇 丕蹖賳讴賴 賲鬲賵噩賴 卮賵賷賲 噩夭 倬賵趩蹖 丿賳蹖丕 賵 倬賵趩蹖 禺賵丿賲丕賳 趩蹖夭 丿蹖诏乇蹖 賳蹖爻鬲. 丕賷賳噩丕爻鬲 賰賴 亘賴 禺賵丿賲丕賳 賳夭丿賷賰 賲賷 卮賵賷賲 賵 丿賯賷賯丕 賴賲賷賳噩丕爻鬲 賰賴 鬲睾夭賱 趩賵乇丕賳 卮乇賵毓 賲賷 卮賵丿. 鬲睾夭賱 亘乇丕蹖 趩賵乇丕賳 賮賯胤 亘蹖丕賳 賳蹖爻鬲 亘賱讴賴 賵丕賯毓蹖鬲 丕爻鬲. 鬲睾夭賱 賲丨囟 鬲賯丿蹖乇蹖 丕爻鬲 讴賴 亘賴 禺賵丿卮賳丕爻蹖 乇爻蹖丿賴 丕爻鬲. 鬲睾夭賱 賳丕卮蹖 丕夭 毓賵丕賲賱 亘蹖乇賵賳蹖 丕氐蹖賱 賳蹖爻鬲. 鬲睾夭賱 賳丕卮蹖 丕夭 噩賳賵賳 賵 乇賵丕賳 倬乇蹖卮蹖 賵 倬賵趩 丕賳诏丕乇賷爻鬲 賰賴 丿乇 賳鬲賷噩賴 賲乇诏 丕賳丿賷卮賷 丨丕氐賱 賲賷 卮賵丿. 丕賵 亘賴 讴賲鬲乇 丕夭 噩賳賵賳 乇丕囟蹖 賳蹖爻鬲.
鬲囟丕丿 丿蹖丕賱讴鬲蹖讴蹖 賲賵乇丿 賳馗乇 賮賷賱爻賵賮 丿乇 爻賮乇 亘賷乇賵賳 亘賴 丿乇賵賳貙 亘蹖賳 禺賵亘 賵 亘丿 賳蹖爻鬲貙 亘蹖賳 亘丿鬲乇 賵 亘丿鬲乇鬲乇賴貙 亘蹖賳 乇賳噩 賵 卮讴賳噩賴 丕爻鬲. 乇賳噩 丨鬲蹖 丿乇 丨丿 賲爻蹖丨 亘賴 氐賱賷亘 讴卮蹖丿賴 卮丿賴貙 賲亘鬲匕賱 賵 爻胤丨蹖賷爻鬲. 丿乇 丕賷賳 亘賷賳 丕賵 亘乇賴乇 诏賵賳賴 賯胤毓蹖鬲蹖 賲蹖 卮賵乇丿貙 賯胤毓蹖鬲 賮賱爻賮蹖貙 毓乇賮丕賳蹖 賵 丿蹖賳蹖 (倬蹖丕賲亘乇丕賳). 丿卮賲賳 鬲乇賷賳 丕爻鬲 亘乇丕賷 賲爻賷丨 賵 賲爻賷丨賷鬲. 丿乇 賳诏丕賴卮 乇賳噩 賲爻賷丨賷貙 趩賷夭賷 亘賷卮鬲乇 丕夭 亘丕胤賱 賵 賲亘鬲匕賱 賳賷爻鬲.
"丿乇賷丕賮鬲 賲爻賷丨賷 丕夭 乇賳噩貙 丿乇 賯丕賱亘 賲爻賷乇 毓卮賯貙 丕诏乇 賳诏賵賷賷賲 丿乇賵丕夭賴 丕氐賱賷 丌賳貙 丕夭 亘賳賷丕賳 丿乇賵睾 丕爻鬲. 丕賲丕 诏乇 賲爻賷丨賷鬲 賮賯胤 丿乇 丕賷賳 賲賵乇丿 丕卮鬲亘丕賴 賰乇丿賴 丕爻鬲責 氐丨亘鬲 丕夭 乇賳噩 賴賲趩賵賳 賲爻賷乇 毓卮賯貙 亘賴 丕賷賳 賲毓賳丕爻鬲 賰賴 賴賷趩 丕夭 噩賵賴乇賴 丕賴乇賷賲賳賷 乇賳噩 賳賲賷 丿丕賳賷賲. 卮賲丕 丕夭 倬賱賴 賴丕賷 乇賳噩 氐毓賵丿 賳賲賷 賰賳賷丿. 倬賱賴 賴丕 亘賴 丿賵夭禺 賲賷 乇爻賳丿 賳賴 亘賴卮鬲"
丕賳鬲賴丕賷 賲爻賷乇 乇丕 丕夭 夭亘丕賳 禺賵丿 趩賵乇丕賳 亘卮賳賵賷賲 禺賵卮鬲乇 丕爻鬲.
"丕诏乇 趩賴 乇賳噩 賲賳 丿乇丿 賳丕賰 丕爻鬲 賵 丕賳夭賵丕賷 賲賳 毓馗賷賲貙 賮丕氐賱賴 丕賷 賰賴 賲賳 乇丕 丕夭 噩賴丕賳 噩丿丕 賲賷 賰賳丿貙 丌賳乇丕 亘賷卮鬲乇 丿乇 丿爻鬲乇爻賲 賯乇丕乇 賲賷 丿賴丿."
"丿乇 倬賷 乇賳噩 賰卮賷丿賳 亘乇 賯賱賴 賴丕賷 賳丕 丕賲賷丿賷貙 丿乇 爻丕毓鬲 賴丕賷 賲鬲毓丕賱賷 賲賰丕卮賮賴 丿乇 賲賷 賷丕亘賷丿貙 鬲賳賴丕 倬丕爻禺貙 鬲賳賴丕 丨賯賷賯鬲貙 爻賰賵鬲 丕爻鬲."
"丕賲丕 倬賵趩賷 乇丕 賳亘丕賷丿 乇賳诏 亘丕禺鬲賳 丕賲賷丿 賵 丌賲丕賱 賮乇丿 丿丕賳爻鬲貙 亘賱賰賴 亘丕賷丿 丌賳 乇丕 趩賵賳 賳馗乇 诏丕賴賷 倬丕爻 丿丕卮鬲賴 賵 诏乇丕賳賯丿乇 鬲噩爻賲 賰乇丿 賰賴 丌诏丕賴賷 丕夭 爻賰賵賷 丌賳 亘賴 丿賱 倬賷趩賷丿诏賷 禺賵丿 趩賳诏 賲賷 夭賳丿."
趩賵乇丕賳貙 倬賷丕賲亘乇 賲乇诏 賵 賳賷爻鬲賷 "丨鬲賷 禺賵丿 鬲丕乇賷賰賷 丿乇 賲賳 賲賷 丿乇禺卮丿"
"賳賲賷 丿丕賳賲 賳丕丕賲賷丿賲 賷丕 賳賴 趩乇丕 賰賴 賮賯丿丕賳 丕賲賷丿 賱夭賵賲丕 丿丕賱 亘乇 賳丕丕賲賷丿賷 賳賷爻鬲. 賲乇丕 賴乇 趩賷夭賷 賲賷 鬲賵丕賳 賳丕賲賷丿貙 趩乇丕 賰賴 趩賷夭賷 亘乇丕賷 亘丕禺鬲賳 賳丿丕乇賲. 倬丕賰 亘丕禺鬲賴 丕賲! 倬賷乇丕賲賵賳 賲賳 睾賳趩賴 賴丕 诏賱 賲賷 丿賴賳丿 賵 毓賳丿賱賷亘丕賳 賳睾賲賴 爻乇 賲賷 丿賴賳丿! 趩賯丿乇 丿賵乇賲 丕夭 賴賲賴 趩賷夭"
" 亘诏匕丕乇 丕賷賳 噩賴丕賳 亘丕 賯賵丕賳賷賳 賱丕賷夭丕賱卮 鬲賰賴 鬲賰賴 卮賵丿"
趩賵乇丕賳 丿丕爻鬲丕賳 乇丕 丕夭 噩丕賷賷 卮乇賵毓 賲賷 賰賳丿 賰賴 亘乇丕賷 賴賲賴 丿丕爻鬲丕賳 鬲賲丕賲 賲賷 卮賵丿貙 丕夭 賲乇诏. 賲乇诏 丕賳丿賷卮賷 乇丕 賳賯胤賴 卮乇賵毓 鬲賮賰乇 賲賷 丿丕賳丿. 賮賰乇 亘賴 倬賵趩賷 丿賳賷丕貙 倬賵趩賷 賲丕 賳賯胤賴 卮乇賵毓 賳丕丕賲賷丿賷 丕爻鬲 賵 丕賷賳噩丕爻鬲 賰賴 丿賷丕賱賰鬲賷賰 丕賴乇賷賲賳賷 夭賳丿诏賷貙 禺賵丿卮 乇丕 賳卮丕賳 賲賷 丿賴丿.
丨囟賵乇 賲乇诏 賵 賲乇诏 丕賳丿賷卮賷貙 賷毓賳賷 乇丕賴 诏卮賵丿賳 鬲丿乇賷噩賷 亘賴 爻賵賷 賲乇诏.
賲乇丿賲 丕夭 丨蹖賵丕賳蹖 賵 丌丿賲 卮丿賲
倬爻 趩賴 鬲乇爻賲 讴蹖 夭 賲乇丿賳 讴賲 卮丿賲
賮賯胤 丿乇 賱丨馗賴 賲乇诏 丕爻鬲 賰賴 賲賷 賮賴賲賷賲 賴賲賴 趩賷夭 倬賵趩 丕爻鬲 賵 賲丕 倬賵趩賷賲 賵 亘賴 爻賲鬲 賳賷爻鬲賷 丨乇賰鬲 賲賷 賰賳賷賲.
"丕蹖賳賴丕 乇丕 丕賲乇賵夭 鄹 丕賵乇蹖賱 郾酃鄢鄢貙 丿乇 鬲賵賱丿 鄄鄄 爻丕賱诏蹖 賳賵卮鬲賲貙 毓噩亘 丌賳讴賴 賮讴乇 賲蹖 讴賳賲 丿蹖诏乇 賲鬲禺氐氐 賲乇诏 卮丿賴 丕賲. "
亘賴 賳馗乇賲 賲乇诏 丕賳丿賷卮賷 賰賱賷丿 賮賴賲 賮賱爻賮賴 趩賵乇丕賳 丕爻鬲. 賲乇诏 丕賳丿賷卮賷 丿乇 賱丨馗賴 賵 丿乇 鬲賲丕賲 賱丨馗丕鬲.
丕夭 賳馗乇 趩賵乇丕賳
"夭賳丿诏蹖 賲賵賴亘鬲 賲蹖丕賳 賲丕蹖诏丕賳 丕爻鬲."
"鬲賳賴丕 賰爻丕賳賷 卮丕丿賳丿 賰賴 賴乇诏夭 賮賰乇 賳賲賷 賰賳賳丿 賷丕 亘賴 毓亘丕乇鬲賷 賮賯胤 亘賴 囟乇賵乇賷丕鬲 賲丨囟 夭賳丿诏賷 賮賰乇 賲賷 賰賳賳丿 賵 賮賰乇 賰乇丿賳 亘賴 丕賷賳 趩賷夭賴丕貙 毓賷賳 賮賰乇 賳賰乇丿賳 丕爻鬲"
丿乇 丿賷丿诏丕賴 丕賷賳 賮賷賱爻賵賮 乇賳噩 丨賯蹖賯蹖 丕賳诏丕賴 丕鬲賮丕賯 賲蹖 丕賮鬲丿 讴賴 賴乇 賱丨馗賴 丕诏丕賴丕賳賴 賵 丿乇丿丌賵乇 亘丕 丨囟賵乇 賲乇诏 乇賵 丿乇 乇賵 賲蹖 卮賵蹖賲. 賲乇诏 丿乇 丕賳夭賵丕.
"賲賷賱 亘賴 夭賷爻鬲賳 賵 賲乇诏 丿乇 丕噩鬲賲丕毓 賳卮丕賳賴 賳賯氐丕賳 亘夭乇诏賷爻鬲. 賲乇诏 丿乇 丕噩鬲賲丕毓 賷毓賳賷 丿乇 賱丨馗賴 賲乇诏 賴賲 賲賷 禺賵丕賴賷賲 賲乇诏 乇丕 賮乇丕賲賵卮 賰賳賷賲."
亘乇丕賷 卮乇賵毓 賲乇诏 丕賳丿賷卮賷 賴賲 乇丕賴 丨賱 丿丕乇丿貙 睾爻賱 丌鬲卮.
"賴乇 丕賳爻丕賳蹖 乇丕 亘丕 鬲丕夭蹖丕賳賴貙 丌鬲卮 蹖丕 丿丕乇賵蹖蹖 亘賴 賲卮賯鬲 丌禺乇蹖賳 賱丨馗賴 夭賳丿诏蹖 丿趩丕乇卮 讴賳蹖丿 鬲丕 丕夭 丿乇蹖趩賴 卮讴賳噩賴 丕蹖 賴賵賱賳丕讴 鬲賳 亘賴 倬丕賱丕蹖卮 毓馗蹖賲蹖 丿賴丿 讴賴 丿蹖丿丕乇 亘丕 賲乇诏 賮乇丕賴賲卮 賲蹖 讴賳丿."
丕賵 賴乇趩蹖夭 亘蹖乇賵賳蹖 賲丕賳賳丿 丿賵爻鬲賷貙 丕賲蹖丿 賵 乇賵蹖丕 賵 ... 乇丕 亘蹖 丕乇夭卮 賵 亘蹖 丨丕氐賱 賲賷 丿丕賳丿 趩乇丕 賰賴 鬲丕 賵賯鬲蹖 亘賴 丕蹖賳賴丕 賳诏丕賴 賲蹖 讴賳蹖賲 丕夭 賴賲賴 趩蹖夭 丿賵乇蹖賲貙 賲诏乇 丕蹖賳讴賴 賲鬲賵噩賴 卮賵賷賲 噩夭 倬賵趩蹖 丿賳蹖丕 賵 倬賵趩蹖 禺賵丿賲丕賳 趩蹖夭 丿蹖诏乇蹖 賳蹖爻鬲. 丕賷賳噩丕爻鬲 賰賴 亘賴 禺賵丿賲丕賳 賳夭丿賷賰 賲賷 卮賵賷賲 賵 丿賯賷賯丕 賴賲賷賳噩丕爻鬲 賰賴 鬲睾夭賱 趩賵乇丕賳 卮乇賵毓 賲賷 卮賵丿. 鬲睾夭賱 亘乇丕蹖 趩賵乇丕賳 賮賯胤 亘蹖丕賳 賳蹖爻鬲 亘賱讴賴 賵丕賯毓蹖鬲 丕爻鬲. 鬲睾夭賱 賲丨囟 鬲賯丿蹖乇蹖 丕爻鬲 讴賴 亘賴 禺賵丿卮賳丕爻蹖 乇爻蹖丿賴 丕爻鬲. 鬲睾夭賱 賳丕卮蹖 丕夭 毓賵丕賲賱 亘蹖乇賵賳蹖 丕氐蹖賱 賳蹖爻鬲. 鬲睾夭賱 賳丕卮蹖 丕夭 噩賳賵賳 賵 乇賵丕賳 倬乇蹖卮蹖 賵 倬賵趩 丕賳诏丕乇賷爻鬲 賰賴 丿乇 賳鬲賷噩賴 賲乇诏 丕賳丿賷卮賷 丨丕氐賱 賲賷 卮賵丿. 丕賵 亘賴 讴賲鬲乇 丕夭 噩賳賵賳 乇丕囟蹖 賳蹖爻鬲.
鬲囟丕丿 丿蹖丕賱讴鬲蹖讴蹖 賲賵乇丿 賳馗乇 賮賷賱爻賵賮 丿乇 爻賮乇 亘賷乇賵賳 亘賴 丿乇賵賳貙 亘蹖賳 禺賵亘 賵 亘丿 賳蹖爻鬲貙 亘蹖賳 亘丿鬲乇 賵 亘丿鬲乇鬲乇賴貙 亘蹖賳 乇賳噩 賵 卮讴賳噩賴 丕爻鬲. 乇賳噩 丨鬲蹖 丿乇 丨丿 賲爻蹖丨 亘賴 氐賱賷亘 讴卮蹖丿賴 卮丿賴貙 賲亘鬲匕賱 賵 爻胤丨蹖賷爻鬲. 丿乇 丕賷賳 亘賷賳 丕賵 亘乇賴乇 诏賵賳賴 賯胤毓蹖鬲蹖 賲蹖 卮賵乇丿貙 賯胤毓蹖鬲 賮賱爻賮蹖貙 毓乇賮丕賳蹖 賵 丿蹖賳蹖 (倬蹖丕賲亘乇丕賳). 丿卮賲賳 鬲乇賷賳 丕爻鬲 亘乇丕賷 賲爻賷丨 賵 賲爻賷丨賷鬲. 丿乇 賳诏丕賴卮 乇賳噩 賲爻賷丨賷貙 趩賷夭賷 亘賷卮鬲乇 丕夭 亘丕胤賱 賵 賲亘鬲匕賱 賳賷爻鬲.
"丿乇賷丕賮鬲 賲爻賷丨賷 丕夭 乇賳噩貙 丿乇 賯丕賱亘 賲爻賷乇 毓卮賯貙 丕诏乇 賳诏賵賷賷賲 丿乇賵丕夭賴 丕氐賱賷 丌賳貙 丕夭 亘賳賷丕賳 丿乇賵睾 丕爻鬲. 丕賲丕 诏乇 賲爻賷丨賷鬲 賮賯胤 丿乇 丕賷賳 賲賵乇丿 丕卮鬲亘丕賴 賰乇丿賴 丕爻鬲責 氐丨亘鬲 丕夭 乇賳噩 賴賲趩賵賳 賲爻賷乇 毓卮賯貙 亘賴 丕賷賳 賲毓賳丕爻鬲 賰賴 賴賷趩 丕夭 噩賵賴乇賴 丕賴乇賷賲賳賷 乇賳噩 賳賲賷 丿丕賳賷賲. 卮賲丕 丕夭 倬賱賴 賴丕賷 乇賳噩 氐毓賵丿 賳賲賷 賰賳賷丿. 倬賱賴 賴丕 亘賴 丿賵夭禺 賲賷 乇爻賳丿 賳賴 亘賴卮鬲"
丕賳鬲賴丕賷 賲爻賷乇 乇丕 丕夭 夭亘丕賳 禺賵丿 趩賵乇丕賳 亘卮賳賵賷賲 禺賵卮鬲乇 丕爻鬲.
"丕诏乇 趩賴 乇賳噩 賲賳 丿乇丿 賳丕賰 丕爻鬲 賵 丕賳夭賵丕賷 賲賳 毓馗賷賲貙 賮丕氐賱賴 丕賷 賰賴 賲賳 乇丕 丕夭 噩賴丕賳 噩丿丕 賲賷 賰賳丿貙 丌賳乇丕 亘賷卮鬲乇 丿乇 丿爻鬲乇爻賲 賯乇丕乇 賲賷 丿賴丿."
"丿乇 倬賷 乇賳噩 賰卮賷丿賳 亘乇 賯賱賴 賴丕賷 賳丕 丕賲賷丿賷貙 丿乇 爻丕毓鬲 賴丕賷 賲鬲毓丕賱賷 賲賰丕卮賮賴 丿乇 賲賷 賷丕亘賷丿貙 鬲賳賴丕 倬丕爻禺貙 鬲賳賴丕 丨賯賷賯鬲貙 爻賰賵鬲 丕爻鬲."
"丕賲丕 倬賵趩賷 乇丕 賳亘丕賷丿 乇賳诏 亘丕禺鬲賳 丕賲賷丿 賵 丌賲丕賱 賮乇丿 丿丕賳爻鬲貙 亘賱賰賴 亘丕賷丿 丌賳 乇丕 趩賵賳 賳馗乇 诏丕賴賷 倬丕爻 丿丕卮鬲賴 賵 诏乇丕賳賯丿乇 鬲噩爻賲 賰乇丿 賰賴 丌诏丕賴賷 丕夭 爻賰賵賷 丌賳 亘賴 丿賱 倬賷趩賷丿诏賷 禺賵丿 趩賳诏 賲賷 夭賳丿."
January 26, 2021
賵 卮丿鬲 趩賴 丨爻蹖 毓賲蹖賯鈥屫� 賵 匕丕鬲蹖鈥屫� 丕夭 賳丕丕賲蹖丿蹖鈥屫池�
丿蹖丿蹖賳 丌丿賲 亘丕 蹖賴 爻乇蹖 丕夭 讴鬲丕亘鈥屬囏� 賵 賮蹖賱賲 賵 爻乇蹖丕賱鈥屬囏ж� 鬲賵 蹖賴 丿賵乇賴鈥屰� 禺丕氐蹖 丕夭 夭賳丿诏蹖卮 丕乇鬲亘丕胤 亘乇賯乇丕乇 賲蹖鈥屭┵嗁� 賵 丕诏賴 賯亘賱 蹖丕 亘毓丿 丕夭 丕賵賳 丿賵乇賴貙 丕賯丿丕賲 亘賴 禺賵賳丿賳/ 丿蹖丿賳卮賵賳 亘讴賳賴貙 賴蹖趩蹖 賳賲蹖鈥屬佡囐呝� 丕夭卮賵賳! "亘乇 賯賱賴鈥屬囏й� 賳丕丕賲蹖丿蹖" 噩夭賵 丕蹖賳 丿爻鬲賴鈥屫池�. 賯亘賱丕 蹖賴 亘丕乇 丕蹖賳 讴鬲丕亘 乇賵 丕爻鬲丕乇鬲 夭丿賲 丕賲丕 鬲賵 賴賲賵賳 爻蹖 趩賴賱 氐賮丨賴鈥屰� 丕賵賱 鬲氐賲蹖賲 诏乇賮鬲賲 亘匕丕乇賲卮 亘乇丕蹖 蹖賴 夭賲丕賳 賲賳丕爻亘鈥屫� 賵 趩賯丿 丕夭 丕蹖賳 鬲氐賲蹖賲賲 禺賵卮丨丕賱賲. 丕賳诏丕乇 丕賵賳 賲賵賯毓 賵爻胤丕蹖 賲爻蹖乇 賳丕丕賲蹖丿蹖 亘賵丿賲 賵 賴賳賵夭 亘賴 賯賱賴 賳乇爻蹖丿賴 亘賵丿賲. 丨丕賱丕 讴賴 禺賵丿賲 賴賲 乇賵 賯賱賴鈥屬囏й� 賳丕丕賲蹖丿蹖 賵丕蹖爻丕丿賲貙 賳賵卮鬲賴鈥屬囏й� 讴鬲丕亘貙 丕賮讴丕乇 賵 丕丨爻丕爻丕鬲 賲亘賴賲 丿乇賵賳賲 乇賵 亘乇丕賲 丌卮讴丕乇 賲蹖鈥屭┴必� :)
(丕賵賳 蹖賴 爻鬲丕乇賴 乇賵 亘乇丕蹖 丕蹖賳 讴賲 讴乇丿賲 讴賴 丨爻 賲蹖讴賳賲 賲鬲賳 讴鬲丕亘 噩丕 丿丕卮鬲 乇賵丕賳鈥屫� 亘丕卮賴. 丨丕賱丕 賳賲蹖丿賵賳賲 丕蹖賳 鬲賯氐蹖乇 賲鬲乇噩賲賴 蹖丕 賲鬲賳 丕氐賱蹖 賴賲 賴賲蹖賳噩賵乇蹖 亘賵丿. 丿乇 賳鬲蹖噩賴 賳賲蹖丿賵賳賲 爻乇 讴蹖 睾乇 亘夭賳賲.)
亘禺卮鈥屬囏й屰� 丕夭 賲鬲賳 讴鬲丕亘:
* 丕诏乇 丿乇丿 倬丕乇賴鈥屫й� 丕夭 賵噩賵丿鬲丕賳 亘丕卮丿貙 睾賱亘賴 亘乇 丌賳 囟丕蹖毓賴鈥屫й� 丕爻鬲 賵 丿丕睾 丕賮爻賵爻 亘乇 丿賱 賲蹖鈥屭柏ж必�. 賲賳 亘賴鬲乇蹖賳 亘禺卮 賵噩賵丿賲 乇丕 亘賴 乇賳噩 賲丿蹖賵賳賲 賵 賳蹖夭 賴賲賴鈥屰� 丌賳趩賴 乇丕 讴賴 丿乇 夭賳丿诏蹖 丕夭 丿爻鬲 丿丕丿賴鈥屫з�. 亘賳丕亘乇丕蹖賳 賳賴 賲蹖鈥屫堌з嗁� 乇賳噩 乇丕 賱毓賳 讴賳賲 賵 賳賴 亘賴 丌賳 毓卮賯 亘賵乇夭賲. 鬲賵囟蹖丨 丨爻賲 丿乇 丕蹖賳 亘丕乇賴 爻禺鬲 丕爻鬲: 丨爻蹖 丕爻鬲 睾乇蹖亘 賵 賲亘賴賲貙 趩賵賳 丕賮爻賵賳 乇丕夭鈥屫①勝堌� 诏乇诏 賵 賲蹖卮.
* 噩丕賳 賲賳 丌卮賵亘 丕爻鬲貙 丕氐賱丕 趩胤賵乇 賲蹖鈥屫堌з嗀� 亘丕卮丿責 丿乇 賲賳 賴賲賴鈥屭嗃屫� 賴爻鬲貨 亘噩賵蹖蹖丿 鬲丕 丿乇蹖丕亘蹖丿. 賲賳 爻賳诏鈥屬堌ж辟団€屫й� 賴爻鬲賲 亘賴 鬲丕乇蹖禺 丌睾丕夭 噩賴丕賳貨 賴賳賵夭 鬲賲丕賲 丕噩夭丕蹖 賲賳 賲鬲亘賱賵乇 賳卮丿賴 賵 丌卮賵亘 丌睾丕夭蹖賳 乇丕 賲蹖鈥屫堌з� 丿乇 賲賳 丿蹖丿. 亘賴 鬲賲丕賲蹖 鬲賳丕賯囟賲貙 賳賴丕蹖鬲 噩賲毓 丕囟丿丕丿貙 鬲丕乇蹖 丿乇 賳賴丕蹖鬲 讴卮蹖丿诏蹖. 丿乇 賲賳 賴乇趩蹖夭蹖 賲賲讴賳 丕爻鬲貙 趩賵賳 賲賳 賴賲丕賳賲 讴賴 丿乇 丌賳 賱丨馗賴鈥屰� 賲鬲毓丕賱蹖貙 乇賵 丿乇 乇賵蹖 賴蹖趩蹖 賲胤賱賯貙 禺賵丕賴賲 禺賳丿蹖丿.
* 丿乇 倬蹖 鬲賯賱丕蹖 丿蹖賵丕賳賴鈥屬堌ж� 亘乇丕蹖 丨賱 鬲賲丕賲 賲爻卅賱賴鈥屬囏ж� 丿乇 倬蹖 乇賳噩 讴卮蹖丿賳 亘乇 賯賱賴鈥屬囏й� 賳丕丕賲蹖丿蹖貙 丿乇 爻丕毓鬲 賲鬲毓丕賱蹖 賲讴丕卮賮賴 丿乇鈥屬呟屸€屰屫жㄛ屫� 讴賴 鬲賳賴丕 倬丕爻禺 賵 鬲賳賴丕 丨賯蹖賯鬲貙 爻讴賵鬲 丕爻鬲.
丿蹖丿蹖賳 丌丿賲 亘丕 蹖賴 爻乇蹖 丕夭 讴鬲丕亘鈥屬囏� 賵 賮蹖賱賲 賵 爻乇蹖丕賱鈥屬囏ж� 鬲賵 蹖賴 丿賵乇賴鈥屰� 禺丕氐蹖 丕夭 夭賳丿诏蹖卮 丕乇鬲亘丕胤 亘乇賯乇丕乇 賲蹖鈥屭┵嗁� 賵 丕诏賴 賯亘賱 蹖丕 亘毓丿 丕夭 丕賵賳 丿賵乇賴貙 丕賯丿丕賲 亘賴 禺賵賳丿賳/ 丿蹖丿賳卮賵賳 亘讴賳賴貙 賴蹖趩蹖 賳賲蹖鈥屬佡囐呝� 丕夭卮賵賳! "亘乇 賯賱賴鈥屬囏й� 賳丕丕賲蹖丿蹖" 噩夭賵 丕蹖賳 丿爻鬲賴鈥屫池�. 賯亘賱丕 蹖賴 亘丕乇 丕蹖賳 讴鬲丕亘 乇賵 丕爻鬲丕乇鬲 夭丿賲 丕賲丕 鬲賵 賴賲賵賳 爻蹖 趩賴賱 氐賮丨賴鈥屰� 丕賵賱 鬲氐賲蹖賲 诏乇賮鬲賲 亘匕丕乇賲卮 亘乇丕蹖 蹖賴 夭賲丕賳 賲賳丕爻亘鈥屫� 賵 趩賯丿 丕夭 丕蹖賳 鬲氐賲蹖賲賲 禺賵卮丨丕賱賲. 丕賳诏丕乇 丕賵賳 賲賵賯毓 賵爻胤丕蹖 賲爻蹖乇 賳丕丕賲蹖丿蹖 亘賵丿賲 賵 賴賳賵夭 亘賴 賯賱賴 賳乇爻蹖丿賴 亘賵丿賲. 丨丕賱丕 讴賴 禺賵丿賲 賴賲 乇賵 賯賱賴鈥屬囏й� 賳丕丕賲蹖丿蹖 賵丕蹖爻丕丿賲貙 賳賵卮鬲賴鈥屬囏й� 讴鬲丕亘貙 丕賮讴丕乇 賵 丕丨爻丕爻丕鬲 賲亘賴賲 丿乇賵賳賲 乇賵 亘乇丕賲 丌卮讴丕乇 賲蹖鈥屭┴必� :)
(丕賵賳 蹖賴 爻鬲丕乇賴 乇賵 亘乇丕蹖 丕蹖賳 讴賲 讴乇丿賲 讴賴 丨爻 賲蹖讴賳賲 賲鬲賳 讴鬲丕亘 噩丕 丿丕卮鬲 乇賵丕賳鈥屫� 亘丕卮賴. 丨丕賱丕 賳賲蹖丿賵賳賲 丕蹖賳 鬲賯氐蹖乇 賲鬲乇噩賲賴 蹖丕 賲鬲賳 丕氐賱蹖 賴賲 賴賲蹖賳噩賵乇蹖 亘賵丿. 丿乇 賳鬲蹖噩賴 賳賲蹖丿賵賳賲 爻乇 讴蹖 睾乇 亘夭賳賲.)
亘禺卮鈥屬囏й屰� 丕夭 賲鬲賳 讴鬲丕亘:
* 丕诏乇 丿乇丿 倬丕乇賴鈥屫й� 丕夭 賵噩賵丿鬲丕賳 亘丕卮丿貙 睾賱亘賴 亘乇 丌賳 囟丕蹖毓賴鈥屫й� 丕爻鬲 賵 丿丕睾 丕賮爻賵爻 亘乇 丿賱 賲蹖鈥屭柏ж必�. 賲賳 亘賴鬲乇蹖賳 亘禺卮 賵噩賵丿賲 乇丕 亘賴 乇賳噩 賲丿蹖賵賳賲 賵 賳蹖夭 賴賲賴鈥屰� 丌賳趩賴 乇丕 讴賴 丿乇 夭賳丿诏蹖 丕夭 丿爻鬲 丿丕丿賴鈥屫з�. 亘賳丕亘乇丕蹖賳 賳賴 賲蹖鈥屫堌з嗁� 乇賳噩 乇丕 賱毓賳 讴賳賲 賵 賳賴 亘賴 丌賳 毓卮賯 亘賵乇夭賲. 鬲賵囟蹖丨 丨爻賲 丿乇 丕蹖賳 亘丕乇賴 爻禺鬲 丕爻鬲: 丨爻蹖 丕爻鬲 睾乇蹖亘 賵 賲亘賴賲貙 趩賵賳 丕賮爻賵賳 乇丕夭鈥屫①勝堌� 诏乇诏 賵 賲蹖卮.
* 噩丕賳 賲賳 丌卮賵亘 丕爻鬲貙 丕氐賱丕 趩胤賵乇 賲蹖鈥屫堌з嗀� 亘丕卮丿責 丿乇 賲賳 賴賲賴鈥屭嗃屫� 賴爻鬲貨 亘噩賵蹖蹖丿 鬲丕 丿乇蹖丕亘蹖丿. 賲賳 爻賳诏鈥屬堌ж辟団€屫й� 賴爻鬲賲 亘賴 鬲丕乇蹖禺 丌睾丕夭 噩賴丕賳貨 賴賳賵夭 鬲賲丕賲 丕噩夭丕蹖 賲賳 賲鬲亘賱賵乇 賳卮丿賴 賵 丌卮賵亘 丌睾丕夭蹖賳 乇丕 賲蹖鈥屫堌з� 丿乇 賲賳 丿蹖丿. 亘賴 鬲賲丕賲蹖 鬲賳丕賯囟賲貙 賳賴丕蹖鬲 噩賲毓 丕囟丿丕丿貙 鬲丕乇蹖 丿乇 賳賴丕蹖鬲 讴卮蹖丿诏蹖. 丿乇 賲賳 賴乇趩蹖夭蹖 賲賲讴賳 丕爻鬲貙 趩賵賳 賲賳 賴賲丕賳賲 讴賴 丿乇 丌賳 賱丨馗賴鈥屰� 賲鬲毓丕賱蹖貙 乇賵 丿乇 乇賵蹖 賴蹖趩蹖 賲胤賱賯貙 禺賵丕賴賲 禺賳丿蹖丿.
* 丿乇 倬蹖 鬲賯賱丕蹖 丿蹖賵丕賳賴鈥屬堌ж� 亘乇丕蹖 丨賱 鬲賲丕賲 賲爻卅賱賴鈥屬囏ж� 丿乇 倬蹖 乇賳噩 讴卮蹖丿賳 亘乇 賯賱賴鈥屬囏й� 賳丕丕賲蹖丿蹖貙 丿乇 爻丕毓鬲 賲鬲毓丕賱蹖 賲讴丕卮賮賴 丿乇鈥屬呟屸€屰屫жㄛ屫� 讴賴 鬲賳賴丕 倬丕爻禺 賵 鬲賳賴丕 丨賯蹖賯鬲貙 爻讴賵鬲 丕爻鬲.
Displaying 1 - 30 of 815 reviews
Can't find what you're looking for?
Get help and learn more about the design.