{"id":5708,"date":"2023-05-01T17:05:27","date_gmt":"2023-05-01T14:05:27","guid":{"rendered":"https:\/\/taitung.eu\/?p=5708"},"modified":"2024-01-19T14:59:01","modified_gmt":"2024-01-19T11:59:01","slug":"singuratate","status":"publish","type":"post","link":"https:\/\/taitung.eu\/index.php\/singuratate\/","title":{"rendered":"Singur\u0103tate"},"content":{"rendered":"
Introducere<\/span><\/h6>\n

Omul se \u00eent\u00e2lne\u0219te, mai devreme sau mai t\u00e2rziu, cu starea de singur\u0103tate, precum un copil care simte iarna, deopotriv\u0103 \u00eensp\u0103im\u00e2nt\u0103toare \u0219i frumoas\u0103, pentru prima dat\u0103. Totu\u0219i, \u00een ciuda acestui fapt, fenomenul de singur\u0103tate nu a fost men\u021bionat des \u00een studii p\u00e2n\u0103 \u00een secolul XX, mai degrab\u0103 fiind explorat \u00een art\u0103, dar, chiar \u0219i dup\u0103 aceea, s-a dovedit a fi greu.<\/span><\/p>\n

Pe de-o parte, singur\u0103tatea profund\u0103 este o experien\u021b\u0103 devastatoare, \u00eenc\u00e2t cei afecta\u021bi anterior nu doresc s\u0103 vorbeasc\u0103 despre ea, iar, pe de alt\u0103 parte, singur\u0103tatea moderat\u0103 este definit\u0103 subiectiv de individ fa\u021b\u0103 de sine. Adic\u0103, cineva nu poate decide pentru altcineva dac\u0103 ar trebui s\u0103 se simt\u0103 singur din cauza\u00a0 diferi\u021bilor factori care pot varia \u00een formarea omului. Aceasta este o problem\u0103, deoarece trebuie s\u0103 ne \u00een\u021belegem cu ceilal\u021bi oameni dac\u0103 dorim s\u0103 convie\u021buim. \u00cen ansamblu, nu cred c\u0103 ni se ofer\u0103 o \u0219ans\u0103 \u00een dezvoltarea noastr\u0103 s\u0103 ne definim singur\u0103tatea, \u00eempreun\u0103 cu alte idei, ceea ce este absurd, deoarece, atunci, toat\u0103 lumea o cunoa\u0219te f\u0103r\u0103 s\u0103 o \u00een\u021beleag\u0103. A\u0219adar, ce este singur\u0103tatea?<\/span><\/p>\n

 <\/p>\n

Defini\u021bii<\/span><\/h6>\n

O distinc\u021bie important\u0103 este cea dintre faptul de a fi singur \u0219i starea emo\u021bional\u0103 a singur\u0103t\u0103\u021bii, c\u0103ci, \u00eentre cele dou\u0103 concepte, exist\u0103 o leg\u0103tur\u0103 mai slab\u0103. Anume faptul singur\u0103t\u0103\u021bii ar putea fi doar un factor dintre multe altele pentru emo\u021bie, dar nu o cauzeaz\u0103. Deci, noi ne referim la starea emo\u021bional\u0103, la sentimentul general c\u0103 suntem complet str\u0103ini fa\u021b\u0103 de lume.<\/span><\/p>\n

Apoi, Frieda Fromm-Reichman, o psihiatr\u0103 a secolului XX, delimiteaz\u0103 \u00een eseul intitulat<\/span> Singur\u0103tate<\/span><\/i> diferitele forme ale acesteia \u0219i se focalizeaz\u0103 pe ceea ce nume\u0219te <\/span>singur\u0103tate adev\u0103rat\u0103<\/span><\/i>:<\/span><\/p>\n

The more severe developments of loneliness appear in the unconstructive, desolate phases of isolation and real loneliness which are beyond the state of feeling sorry for oneself \u2014 the states of mind in which the fact that there were people in one’s past life is more or less forgotten, and the possibility that there may be interpersonal relationships in one’s future life is out of the realm of expectation or imagination.<\/span><\/i><\/p>\n

\u00cen principiu, <\/span>singur\u0103tatea adev\u0103rat\u0103<\/span><\/i> ar fi cea clinic\u0103. Termenul presupune, totu\u0219i, c\u0103 restul st\u0103rilor nu ar fi adev\u0103rate \u0219i nu e chiar frumos din partea ei. A\u0219a c\u0103 voi numi, \u00een schimb, <\/span>singur\u0103tate excep\u021bional\u0103<\/span><\/i>, iar opusul ei – <\/span>singur\u0103tate ordinar\u0103<\/span><\/i>.<\/span><\/p>\n

 <\/p>\n

Cauze<\/span><\/h6>\n

Singur\u0103tatea ordinar\u0103 presupune posibilitatea de a comunica cu al\u021bi oameni, nevoia de aceasta, dar \u0219i lipsa ei. \u00cen acest sens, anxietatea este prima emo\u021bie legat\u0103 de singur\u0103tate \u0219i o prim\u0103 cauz\u0103 a ei: exist\u0103 eventualitatea, de asemenea, de a nu comunica cu al\u021bi oameni, de a nu fi \u00een\u021beles de nimeni, de a fi izolat. O angoas\u0103 fa\u021b\u0103 de via\u021b\u0103 \u0219i fa\u021b\u0103 de viitor are un rol \u00een stoarcerea omului de speran\u021ba sa \u0219i, \u00een consecin\u021b\u0103, acesta nu mai dore\u0219te s\u0103 vorbeasc\u0103. Pentru a combate aceste g\u00e2nduri, ne arunc\u0103m \u00een orice activitate care ar putea opri acea situa\u021bie, a\u0219a cum descrie filosoful S\u00f8ren Aabye Kierkegaard \u00een<\/span> Conceptul de anxietate<\/span><\/i>:<\/span><\/p>\n

[…] in our cowardly age one does everything possible by way of diversions and the Janizary music of loud-voiced enterprises to keep lonely thoughts away, just as in the forests of America they keep away wild beasts by torches, by yells, by the sound of cymbals.<\/span><\/i><\/p>\n

Ador libertatea cu care vechii scriitori se exprimau, este aproape poetic\u0103. Revenind la subiect, acest fenomen este observat chiar \u0219i \u00een cazurile de singur\u0103tate excep\u021bional\u0103, dup\u0103 Frieda Fromm-Reichmann:\u00a0<\/span><\/p>\n

One of my patients, after she emerged from the depths of loneliness, tried unconsciously to prevent its recurrence, by pushing herself, as it were, into a pseudo-manic state of talkativeness, which was colored by all signs of anxiety.<\/span><\/i><\/p>\n

Totu\u0219i, reac\u021biile acestea nu sunt s\u0103n\u0103toase dup\u0103 cum indic\u0103 Kierkegaard, deoarece se \u00eendep\u0103rteaz\u0103 de adev\u0103rata comunicare, \u00een care sunt transmise at\u00e2t sensuri, c\u00e2t \u0219i sentimente.\u00a0<\/span><\/p>\n

Aceasta este a doua cauz\u0103 a st\u0103rii de singur\u0103tate: lipsa de rela\u021bii semnificative, intime. Realmente, \u00eentr-o rela\u021bie (m\u0103 refer la rela\u021biile de prietenie \u0219i amoroase deopotriv\u0103), oamenii se dezv\u0103luie unul altuia \u00eentr-un mod prin care devin lega\u021bi emo\u021bional. Astfel, nu ar trebui s\u0103 existe minciuni \u00een rela\u021bii sub nicio form\u0103, indiferent de beneficiile lor efemere \u00een diferite cazuri. Trebuie, de asemenea, manifestat\u0103 afec\u021biunea, c\u0103ci este cel mai simplu mod de a comunica sentimente fa\u021b\u0103 de alte persoane, de a spune <\/span>\u00cemi pas\u0103 <\/span><\/i>\u00eentr-un mod direct. Acest imperativ este important, mai ales \u00een rela\u021bia dintre p\u0103rinte \u0219i copil, dar este foarte neglijat \u0219i \u00een prietenii. P\u00e2n\u0103 \u0219i Fromm-Reichmann men\u021bioneaz\u0103 acest fapt:<\/span><\/p>\n

This is a rather serious threat to an infant and child in a world where a taboo exists on tenderness among adults.<\/span><\/i><\/p>\n

Exist\u0103, a\u0219 spune, dou\u0103 tendin\u021be, opuse \u00eentre ele, fa\u021b\u0103 de afec\u021biune: vechile reguli sociale, care interzic prea mult\u0103 intimitate \u0219i un \u00eendemn de natur\u0103 psihologic\u0103 spre a-\u021bi manifesta liber sentimentele. Ambele tendin\u021be pot de\u021bine scopuri \u0219i discrimin\u0103ri diferite \u00een func\u021bie de mediul \u00een care au ap\u0103rut, dar asta ne distrage de la esen\u021ba problemei: afec\u021biunea este universal\u0103 \u0219i necesar\u0103, iar regulile sociale sunt reac\u021bii naturale la consecin\u021bele, uneori nedorite,\u00a0 ale sentimentelor.<\/span><\/p>\n

Poate ai observat\u00a0 c\u0103 toate aceste cauze nu sunt dec\u00e2t secundare, adic\u0103 nu explic\u0103 motivul de baz\u0103 al singur\u0103t\u0103\u021bii, motorul s\u0103u. \u00centr-adev\u0103r, cauzele reale sunt motivele pentru care rela\u021biile intime nu sunt mereu prezente \u0219i anxietatea duce la izolare, dar avem nevoie de o alt\u0103 perspectiv\u0103 pentru acestea.<\/span><\/p>\n

 <\/p>\n

~Filosofie~<\/span><\/i><\/h6>\n

Omul tr\u0103ie\u0219te \u00een comunit\u0103\u021bi, acest fapt necesit\u00e2nd o cultur\u0103 care s\u0103 reglementeze raportarea omului fa\u021b\u0103 de om. Cultura poate fi reprezentat\u0103 prin legi \u0219i prin mentalit\u0103\u021bi, prin art\u0103 \u0219i prin eseuri, dar cel care contribuie acestei culturi are datoria de a explica socialitatea omului: de ce vorbim? Iar riscul acestei \u00eentreprinderi nu este dezinformarea, ci alienarea de sine. Putem aprecia c\u0103 vorbim \u0219i pentru a dob\u00e2ndi siguran\u021b\u0103 exterioar\u0103, dar \u0219i pentru c\u0103 avem aceast\u0103 nevoie \u00een interiorul nostru, c\u00e2t timp nu c\u0103ut\u0103m s\u0103 g\u0103sim primul om care a vorbit vreodat\u0103 \u0219i de ce a vorbit, c\u0103ci el nu a existat.<\/span><\/p>\n

La acea alienare de sine se ajunge prin acceptarea individualismului, adic\u0103 atunci c\u00e2nd individul conteaz\u0103 doar fa\u021b\u0103 de sine. Individul s-a format gra\u021bie unei comuniuni, nu s-a creat pe sine, iar consecin\u021bele unei concep\u021bii individualiste a societ\u0103\u021bii sunt clare: omul caut\u0103 un sens \u00een lume, iar prima dat\u0103 este respins de obiecte, c\u0103ci obiectele nu au via\u021b\u0103 ca el. Apoi, respinge fiin\u021bele \u0219i oamenii, c\u0103ci to\u021bi i se par diferi\u021bi de sine din cauza conflictelor de interes. Dup\u0103 aceea nu se mai vede pe sine, c\u0103ci a pierdut orice reper din univers.<\/span><\/p>\n

\u00cen privin\u021ba singur\u0103t\u0103\u021bii, aceast\u0103 idee este probabil cel mai bine explicat\u0103 prin faptul c\u0103 nu a existat conceptul de singur\u0103tate \u00een acela\u0219i sens ca acum p\u00e2n\u0103 la sf\u00e2r\u0219itul Evului Mediu, c\u00e2nd principiul existen\u021bei lumii a devenit subiectul individual uman. Contextul istoric nu a creat emo\u021bia neap\u0103rat, dar, cu siguran\u021b\u0103, a schimbat perspectiva asupra ei; scriitorii existen\u021biali\u0219ti adesea vorbesc despre condi\u021bia uman\u0103 \u0219i singur\u0103tatea fa\u021b\u0103 de lume ca un fapt universal valabil, c\u0103ut\u00e2nd uneori solu\u021bii, precum <\/span>revolta<\/span><\/i> la Albert Camus. Cu toate acestea, este important s\u0103 \u021binem minte c\u0103 aceste personalit\u0103\u021bi au c\u0103utat o solu\u021bie pentru cultura \u00een care au tr\u0103it, care nu e neap\u0103rat singura cultur\u0103 existent\u0103.\u00a0<\/span><\/p>\n

Or, noi trebuie s\u0103 avem o cultur\u0103 care s\u0103 \u00eempiedice singur\u0103tatea prin valorificarea rela\u021biilor, a tuturor rela\u021biilor, \u0219i f\u0103r\u0103 un alt scop dec\u00e2t rela\u021biile. Cel mai simplu mod de a formula necesitatea acestei culturi este astfel: dac\u0103 nu consider\u0103m c\u0103 existen\u021ba noastr\u0103 este legat\u0103 de existen\u021ba lumii, nu mai poate fi vreo leg\u0103tur\u0103 \u00eentre oameni. F\u0103r\u0103 leg\u0103turi \u00eentre oameni, nu vor mai fi oameni.<\/span><\/p>\n

 <\/p>\n

Concluzie<\/span><\/h6>\n

Singur\u0103tatea poate fi privit\u0103 din multiple perspective. Totu\u0219i, am scris acest articol din perspectiva unei singur\u0103t\u0103\u021bi iminente \u00een lume. Devine din ce \u00een mai greu s\u0103 te recuno\u0219ti \u00een al\u021bi oameni, cu c\u00e2t lumea nu mai are timp pentru tine sau nu se \u00eencumet\u0103 \u00een c\u0103utarea fericirii p\u00e2n\u0103 la cap\u0103t. Cu toate acestea, nu doresc s\u0103 se schimbe omenirea neap\u0103rat, c\u0103ci impulsul ar trebui s\u0103 provin\u0103 din interior; singurul lucru care conteaz\u0103 este dac\u0103 tu \u00ee\u021bi dai seama de valoarea oamenilor din jurul t\u0103u.<\/span><\/p>\n

P\u00e2n\u0103 la urm\u0103, nu suntem prin natura noastr\u0103 singuri, iar aceast\u0103 idee, c\u00e2t \u0219i cele anterior men\u021bionate, sunt spuse cel mai bine de John Donne \u00een poezia sa <\/span>No man is an island:<\/span><\/i><\/p>\n

 <\/p>\n

No man is an island entire of itself; every man\u00a0<\/span><\/i><\/p>\n

is a piece of the continent, a part of the main;\u00a0<\/span><\/i><\/p>\n

if a clod be washed away by the sea, Europe\u00a0<\/span><\/i><\/p>\n

is the less, as well as if a promontory were, as\u00a0<\/span><\/i><\/p>\n

well as any manner of thy friends or of thine\u00a0<\/span><\/i><\/p>\n

own were; any man’s death diminishes me,\u00a0<\/span><\/i><\/p>\n

because I am involved in mankind.\u00a0<\/span><\/i><\/p>\n

And therefore never send to know for whom the bell tolls; it tolls for thee.\u00a0<\/span><\/i><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Introducere Omul se \u00eent\u00e2lne\u0219te, mai devreme sau mai t\u00e2rziu, cu starea de singur\u0103tate, precum un copil care simte iarna, deopotriv\u0103 \u00eensp\u0103im\u00e2nt\u0103toare \u0219i frumoas\u0103, pentru prima dat\u0103. Totu\u0219i, \u00een ciuda acestui fapt, fenomenul de singur\u0103tate nu a fost men\u021bionat des \u00een studii p\u00e2n\u0103 \u00een secolul XX, mai degrab\u0103 fiind explorat \u00een art\u0103, dar, chiar \u0219i dup\u0103…<\/p>\n","protected":false},"author":58,"featured_media":5706,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[1306],"tags":[],"class_list":["post-5708","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-prin-filozofie"],"yoast_head":"\nSingur\u0103tate -<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/taitung.eu\/index.php\/singuratate\/\" \/>\n<meta property=\"og:locale\" content=\"ro_RO\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Singur\u0103tate -\" \/>\n<meta property=\"og:description\" content=\"Introducere Omul se \u00eent\u00e2lne\u0219te, mai devreme sau mai t\u00e2rziu, cu starea de singur\u0103tate, precum un copil care simte iarna, deopotriv\u0103 \u00eensp\u0103im\u00e2nt\u0103toare \u0219i frumoas\u0103, pentru prima dat\u0103. Totu\u0219i, \u00een ciuda acestui fapt, fenomenul de singur\u0103tate nu a fost men\u021bionat des \u00een studii p\u00e2n\u0103 \u00een secolul XX, mai degrab\u0103 fiind explorat \u00een art\u0103, dar, chiar \u0219i dup\u0103…\" \/>\n<meta property=\"og:url\" content=\"https:\/\/taitung.eu\/index.php\/singuratate\/\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/taitung.cosbuc\/\" \/>\n<meta property=\"article:published_time\" content=\"2023-05-01T14:05:27+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2024-01-19T11:59:01+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/taitung.eu\/wp-content\/uploads\/2023\/05\/peakpx.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1920\" \/>\n\t<meta property=\"og:image:height\" content=\"1080\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Robert Bere\u0219\" \/>\n<meta name=\"twitter:card\" 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