Constantin Noica
Constantin Noica (* July 12 . Jul / 25. July 1909 greg. In Grosu , community Vităneşti , Teleorman County ; † 4. December 1987 in Sibiu , Sibiu county ) was a Romanian philosopher and writer . He is considered an original philosopher who developed a peculiar ontological system.
Life
Noica studied philosophy in Bucharest . The topic of the thesis was Problema lucrului în sine la Kant / The problem of the thing itself in Kant . After completing military service, he worked for two years as a university librarian (1932–1934) before he began studying mathematics and classical philology. In 1938 he came to Paris on a scholarship with Emil Cioran and Eugène Ionesco . On his return to Bucharest he received his doctorate with the dissertation Schiță pentru istoria lui cum e cu putință ceva nou / Sketch for a historical representation of how something new is possible at all (1940). In the summer of 1940 he took up a position as a consultant for philosophy at the Romanian Institute in Berlin . Here he got to know Eduard Spranger and Martin Heidegger personally. After returning to his homeland, he stayed in numerous villages in Romania until 1948 and found new inspiration for his works.
In 1949 he was sentenced to ten years' exile in Câmpulung-Muscel , where he stayed until 1958, doing philosophical studies and publishing drafts for the first part of his ontology . In December of the same year, he was sentenced to 25 years of forced labor. He was one of the first political prisoners Amnesty International campaigned for. He was released in August 1964 as part of a general amnesty . Noica described his experiences in prison in the autobiographical book " Rugaţi-vă pentru fratele Alexandru " ("Pray for Brother Alexander"). Here he advocates the idea that the perpetrators of a dictatorship are also among its victims because they are internally mutilated. From 1965 he lived in Bucharest, where he worked as a researcher at the Center for Logic of the Romanian Academy of Sciences. Here he began to hold private seminars for young philosophers in his apartment.
From 1975 Noica lived withdrawn in Păltiniș (German Hohe Rinne) near Hermannstadt / Sibiu in Transylvania. Paradoxically, he now had the greatest impact on Romanian culture by publishing widely, initiating significant projects (including the translation of Plato into Romanian) and regularly holding private seminars for a small group of students. Noica's fame reached its peak with the publication of the " Diary of Păltiniș " by Gabriel Liiceanu (1983). Numerous, especially young intellectuals from all disciplines came to Noica in Păltiniș and asked him for spiritual guidance.
plant
- From De Dignitate Europae (1988)
Devenirea întru ființă / Becoming to Being (1950) transfers the problem of the new from the field of knowledge to the ontological field. The author differentiates between becoming into becoming (as illustrated by organic reproduction, for example) and becoming into being , the former as an ontological modality of self-resumption and self-repetition, the latter as an expression of ontological renewal and perfection. Noica describes the awareness of becoming-to-being as reason and shows that each group of the Kantian table of categories is supported by three ontological components: from becoming, from being and from becoming to being. The latter appears to be equipped with four modalities, which in turn are an expression of the rational: as a human person, as a community, as the whole of humanity as well as in religions and finally as a dialectical course of the real with the inclusion of man.
From this metaphysical point of view, Noica also examines the case of Goethe and Hegel's vision in the phenomenology of spirit . In the work and in the person of Goethe he recognized a contradiction between the experienced becoming to being (in the modality of the person) and the proclaimed becoming to becoming. The surviving part of the scripture ( Farewell to Goethe ) explains why Goethe became an advocate of becoming and becoming and rejected both history and philosophy. Mainly in Faust it is made visible that Goethe saw himself forced by the rejection of the rational to make Mephisto instead of Faust the main figure in the second part of his work .
Within this model, the provisions of the general, what is called anastrophy apply . It is thus a matter of rediscovering the three Hegelian concepts of generality, particularity, and particularity, which, however, are not understood as independent terms , but as an anchored structure of being. From now on Constantin Noica not only sees this as an ontological model, but also uses it as a condition for every perfection, both in the area of knowledge and in ethical behavior and aesthetic success. But this model cannot always serve as a complete realization of reality, which instead leads to the appearance of ontological precarities which, related to the human mind, result in six mental diseases . These are described in the font of the same name (1978) and illustrated using historical points in time or literary works as an example.
The treatise on ontology (1981) takes up this idea and reorganizes it. In Noica's opinion, the traditional ontology must be reproached for being too much under the influence of Parmenides , assuming a perfect being, while on the other hand the nominalistic ontologies start too low and rationalize individual being to a statistical size. However, the treatise is also based on individual realities, but in which the ontological model of the author is presented as effective. If the being produced by these realities achieves nothing more than becoming (which the author understands as an expression of a first organizedness of the real, not as a simple change or as a simple change and not as opposed to being), then it can only be derived from the Speak reality of being of second instance. For this, the term element is introduced, within which the ontological model gains existence in itself and not through things. For the author, the three fundamental elements are: the material fields, life and reason.
The author made the relationship between the individual, the determinations and the general the subject of his logic , which went to press in a provisional form. As opposed to traditional as well as modern logic, he objects to subsuming the general into the individual, since both Aristotle and the modern philosophers use set theory to prove the part as a whole and the specimen as part of the set. Such a logic of subordination, of hierarchy in the military sense, i.e. the logic of Ares , is contrasted by Noica with a logic of Hermes , in which the part is not located in the whole, but the whole with its laws and justifications in the part. In doing so, it equips the part and the individual with the ability to reinterpret the logic every time.
Both to ontology, in which the individual became the starting point, and to logic, Noica opens up access not with traditional forms, concepts or judgments and not with atomic sentences, all of which have to be moved by thinking, ie from outside, but with a new logical unit that brings about processes and connections without connective . Forms and connections of this kind may lead to the language of a methesis universalis , which the Romanian philosopher Constantin Noica endeavored to develop throughout his life.
Works
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Foreign language fonts
- (together with Otto Pöggeler) A propos de la “Phenomenologie de l'esprit”, in: Archives de philosophie XXX (1967) II, pp. 291–301 (under the pseudonym C. Nicasius)
- La philosophy au pays des philosophes. A propos de deux penseurs grecs contemporains, in: Archives de philosophie XXXI (1968) II, pp. 301–303 (under the pseudonym C. Nicasius)
- Le devenir au sens de l'etre, in: Revue Roumaine des Sciences Sociales 26 (1982) No. 3, pp. 221-224
- Self-presentation (German), in: Filosofia oggi VIII (1985) N. 2, pp. 229–232
Translations into Romanian
- From the Greek: Plato , Aristotle - Comments by Dexippus , Ammonios Sakkas , Alexander of Aphrodisias and Theophilos Corydalleus .
- From the Latin: Augustine and Descartes
- From the German: Kant and Hegel
Translations of Noica's works into German
- De dignitate Europae . From the Romanian by Georg Scherg, Bucharest 1988; Traugott Bautz, 2012
- Letters on the logic of Hermes . Translated into German by Stefan Moosdorf and Christian Ferencz-Flatz, Traugott Bautz, 2011, 210 pp.
literature
- Isabela Vasiliu-Scraba , Filosofia lui Noica între fantasmă și luciditate, Ed. E&B, 1992
- Norman Manea : Fifty years of the Nouvelle Revue Française in Bucharest. The Cioran Noica Debate. In: Sinn und Form 3/2010, pp. 326-330.
- Ciocan Cristian : Romanian Philosophers of the 20th Century 1.1. Constantin Noica: Becoming Orbis Phaenomenologicus . Königshausen & Neumann, ISBN 978-3-8260-3556-2 , p. 300 .
Web links
- Lexicon article about Noica in the Online Encyclopedia of Romanian Philosophy (with secondary literature)
- The work of Constantin Noica - Lecture by Mădălina Diaconu on the religious philosopher in Vienna
- For the 100th birthday of the Romanian philosopher Constantin Noica
- Biography , Humanitas multimedia (Romanian)
- Literature by and about Constantin Noica in the catalog of the German National Library
| personal data | |
|---|---|
| SURNAME | Noica, Constantin |
| BRIEF DESCRIPTION | Romanian philosopher and publicist |
| DATE OF BIRTH | July 25, 1909 |
| PLACE OF BIRTH | Grosu , Vităneşti Municipality , Teleorman County |
| DATE OF DEATH | 4th December 1987 |
| Place of death | Sibiu , Sibiu County |