Constantin Noica Or ,,The Discovery of the Thoughts Embodied Into Words”

Constantin Noica or ,,the discovery of the thoughts embodied into words”

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Through the paper Constantin Noica or ,,the discovery of the thoughts embodied into words” we intend to reveal the hermeneutic skills of the philosopher from Păltiniş. Assuming the peril of remaining a thinker less known in the world, Constantin Noica leaned with predilection on the specificity of the romanian language, namely about its ability to render subtle and variable of the universal philosophical thinking; revealed and interpreted, certain expressions from the romanian language prove to be rich in philosophical significances. Although the first modern work of philosophy does not appear in the romanian space than in the second half of the nineteenth century, these amounts, in terms of quality, to the level of the other european works contemporary their. Despite the fact that we wanted to highlight the hermeneutic qualities of the thinker of Păltiniş, we should mention that Noica wasn’t a hermeneut in the sense of imposing a theory of hermeneutics, as thinkers of the stature of Schleiermacher and Gadamer, but as Alexandru Surdu said, he is content to discover thoughts embodied in words. We have tried, therefore, to fix some principles of critical and constructive assessment of how Noica, of how Noica has achieved its objectives during its work, especially after 1964. Our intention was, on the one hand, to present the achievements of Păltiniş thinker, on the other hand, to initiate with this work a discussion about the universal value of Noica’s hermeneutical approach. We plan to open this horizon especialy because, even in other cultural spaces in which are philosophical achievements of exception, whereas, aren’t written and in a language of universal wave (English, French, German), remain largely unknown. Some conclusions and consideration requires to be formulated in concluding this paper. Our approach is similar with the meanings of the adverb ba, that accompanied by a negation leads to the grammatical composition ba da ( it’s so); the meaning expressed by this is that of a double claim, we quote the explanation given by B.P. Hasdeu in Etymologicum Magnum Romaniae: ,,the expression ba da/it’s so, as reply to the question

1 nu te duci/ do not go? contains by itself an element of opposition, is less categorical than simple da/ yes1. As concerning the results of our interpretation exercise, materialized in a series of landmark-concepts outlining the work of Noica, we don’t arrogate the pride to consider them exhaustive or a priori valid but we take the risk of all possible objections, however, harboring the conviction that we will be able to bring to light new aspects and important philosophical thinking about the thinking Păltiniş. Our advocacy is divided in five chapters in which it is desired a unified approach of Noica’s philosophy that converges towards the confirmation of Noica hermeneutical approach. The connection of our paper consists in a certain circularity of ideas, which I tried to emphasize only the issue of Noica hermeneutical approach. For this we have identified Noica works containing in their methodology the hermeneutic proceeding, our perception is due to the way in which the philosopher conceives in the works that he studied the analytical approach, thereby, he understands above all, the methodology of the paper that he takes into account, then he will interpret texts, ideas, concepts and doctrines. In his effort to make known the word universally, Noica developed an own method, encompassing three genuine systems of philosophy: hermeneutic, the ontological and logical. The first part of the paper begins by presenting the conceptual and methodological analysis made by Noica. We show here that the lesson detached from completing the studies of Vulcănescu about The romanian dimension of existence was a great help for Noica especially in regard to the establishment of a romanian hermeneutical model which the philosopher completes in three of his works: Romanian philosophical utterance, Creation and beautiful in the romanian utterance, The romanian feeling of being, the first two were reunited under the name Word along about the romanian utterance. The first chapter of this paper, entitled Constantin Noica, a hermeneut that investigated the profoundness of the romanian language in order to reveal it’s hidden virtues, I approached both issues related to the hermeneutic side of Noica analysis and possible directions to which might straighten the philosophy of the author. In the first chapter we reconfigured the route traversed by the philosopher to outline a romanian hermeneutical model, its concern for romanian words are illustrated through the many examples which he carefully from the historical ,,coffer” of the romanian language. The thinker finds, therefore, that

1 B.P.Hasdeu, Etymologicum Magnum Romaniae, Founded by M.S. King Carol, Second Edition,The Publishing House Library, E. Graeve  Comp. Bucharest, 1894, p. 238

2 some words forgotten in the hidden being have in their core some speculative ways that could bring something new, that could complete concepts that are already known in universality or could compete with them. Amongst these we quote few, chosen by philosopher namely: the couple itself ( sinele) and self ( sinea ), the verbal abstract fire, the phrase vremea vremuieşte ( taken by Noica from the romanian adage: ,,Ceasul bate lovește și vremea stă, vremuiește), the archaic sentence întru, the words rost și rostire, trecere, petrecere. Of these, the most important is the word utterance derived from the latin rostrum, which seems to be the only romanian term that could be equalized the greek concept of logos – this princes of the thought covering itself half of it. The meanings and the evolution of the word utterance have revealed to Noica the substrate of a romanian phylosophical thinking, initially, the word had a concrete meaning, its evolution, therefore, start from a concrete meaning to one speculative. But then, the romanian philosophical thinking had another order, Noica watched the transformation by researching the original records prepared by the specialists for the Romanian language dictionary, so it is possible that some sources have been lost. But whatever the evolution, it has meant, as the philosopher himself confesses, first: ,,ordinea, apoi modul de a-ţi întocmi viaţa, înţelesul, raţiunea ( ,,order, and how to prepare your life, meaning, reason” ) ”2. The gist of our approach lies in the second chapter in which we deal with the paper Letters about logic of Hermes; as shown the etymology of the name in the title, Hermes is the god of communication and interpretation, his name resonating with utterance and the purpose of interpretation. The fact that the philosopher ends the activity of the romanian philosophical utterance with the paper mentioned above, is another aspect that has suggested his intention to set up a logical hermeneutic ( as Theodor Dima calls it ) namely, a logic of the utterance. Precisely for accomplishing this, the philosopher assumed the risk that we discussed above, namely, the one of remaining a thinker little known in the world. Noica gave special attention to the specificity of the romanian language, rediscovering in the romanian spirit subtle nuances and varied of the universal philosophical thinking. These considerations led us to an interrogative approach: To what extent Noica efforts could be integrated into universality? Our question tone is rhetorical and dialectic, actually, our aim is rather to arouse controversy; if we succeed, it will mean that Noica can still attract attention.

2 Constantin Noica, Cuvânt împreună despre rostirea românească ( Word together about the romanian utterance), Publishing house Eminescu, Bucharest, The Scânteii Square 1, p. 24

3 It should be also noted the fact that Noica is not the only one who talked about the creative power of the language, great philosophers, such as Humboldt, Heidegger and Wittgenstein (here we refer to the language games), they also gave a particular attention to the language. From the romanian space I remembered Mircea Vulcanescu who paid a special attention to the romanian words and their meanings, being the first romanian philosopher that has tried to define a romanian ontological model based on linguistic patterns; thus, terms as ins (fellow) , fire ca lume ( wires as world) and vreme (time), fiinţa ca însuşire ( the existence as virtue ), tăgăduirea fiinţei (disavowal of the being), are key-concepts in the system developed by Vulcanescu, discovering thereby, in some words of the romanian language the romanian dimension of existence. The romanian dimension of existence is the study in which Mircea Vulcănescu accomplish throw the romanian concept of felow, an analysis of the romanian being paradigm, define the following: the problem of the particular being ( problema fiinţei particulare ), the idea of the particular existence ( idea existenţei particulare ), the fellow and his characters ( insul şi caracterele lui ), the fellow ( insul), being and the deed ( fiinţa şi lucrul ), substrate of the nature (substratul firii ), wires and ownership (fire şi însuşire) , being of being ( fiinţa fiinţei ) and nature of being ( firea fiinţei ). Through the idea of the romanian particular existence of the fellow, Vulcănescu understands the special problems of ,, ,,insului, fiinţă sau lucru, cu starea, lucrarea sau păţaniile lui, cu însuşirile, firea, chipu, rostu şi soarta lui, ori ale întâmplării cu starea, substratul, pricina, prilejul, împrejurările ei( ,,the felow, being or thing, the state, the deed or his adventures, with his characteristics, nature, icon, grouting and his fate, or the chance with the state, the substrate, the opportunity, its circumstances)”3. The ontological model constituted by Vulcănescu is centered around the concept the wire of the fellow ( de fire a insului); the nature ( fire) is the metaphysical substratum of the individual, and its entire plan of existence is in the nature of the things, of the felow. Finally, the hidden substrate of the romanian language revealed to Vulcănescu a metaphysical system of the romanian being. The work of Vulcănescu was continued by Constantin Noica who always admitted that his main inspiration for the romanian philosophical speaking was the work of his predecessor, Romanian Dimension of Existence. The extensive researches developed by Noica brought to light certain virtues holded by the romanian language, such as the power to easily turn verbs into nouns, through long infinitive, procedure involving the transition

3 Mircea Vulcănescu, Dimensiunea românească a existenţei ( The romanian dimension of the existence), v. III, Publishing House Eminescu, Bucharest, 1996, p. 141

4 from an abstract idea to a concrete situation. A second important virtue identified by the philosopher would be six romanian modulations of beings, that have in their composition the verb to be: n-a fost să fie, era să fie, va fi fiind, ar fi să fie și este să fie.

In the case of Humboldt the language springs from the human soul, his studies of language capture the structural diversity of languages, with the intention of showing that the spiritual diversity is what led to their structural diversity, language is, thus advent of national spiritual force. The language was not created by nations it is a gift that was integrated throughout the ages individually, taking the spiritual properties of each space separately. Noica shares the same faith, believing that only ,,in the words of your tongue it happened to remember things that you never learned ”4.

Next we review another great philosopher which it follows, namely Heidegger, for whom the language is the sanctuary being. The romanian philosopher testified that, ,,from Heidegger I learned or we could learn what do we hide promising philosophical thinking involved the Romanian thinking”5. The examples of analysis made by the two philosophers have shown the influence of Heidegger in Noica dialogue, emphasizing the importance that they have given to the meanings of the words.

Certainty that Noica is above all an interpreter, a hermeneut, guided us in the present research for several directions, one of which consists of strategic analyzes conducted by Wittgenstein; in the expression the language games imposed by the austrian philosopher in the study The Blue Notebook, I found some similarities related to the romanian philosophical utterance. According to Wittgenstein, ,,the proper understanding of the functioning of language can only be won if we examine the simple languages, relatively primitive, language games; those languages in which the relationship expressions with people’s daily activities it becomes clear, transparent” ”6. The road followed on the line Vulcănescu, Heidegger, Humboldt and Wittgenstein leads to the focus point of our work established as we specified in the above lines, in the second chapter in which we present the paper Letters about the logic Hermes. This paper is

4 Constantin Noica, op. cit., p. 49 5 Constantin Noica, introductory study at Martin Heidegger, Origin of the work of art, translation and notes by Thomas Kleininger, Gabriel Liiceanu, Publishing House Univers, Bucharest, 1982, p. 15

6 Ludwig Wittgenstein, Philosophical Researches (Cercetări filosofice), translation in german by Mircea Dumitru și Mircea Flonta, in collaboration with Adrian Paul-Iliescu, Bucharest, 2002, p. 12

5 a continuation of the Treaty of ontology, the fact that Noica will devote the ontological model in a system formalized through the logic of Hermes reinforcing the idea that our philosopher was always concerned about foreshadowing a system. The logic of Hermes is a logic that interpret thoughts throw the words (the phrase belongs to Alexander Surdu) and especially a logical hermeneutics as he called Teodor Dima, in other words, a logic of the utterance and of interpretation. The paper Letters about the logic of Hermes is presented by the philosophers in an epistolary way, especially in his first part. In oposition with the traditional and modern logic the philosopher presents systematically a new logic, which aims to build a content of infallible notions for the spiritual science. The starting point of Noica in the logic of Hermes is the unity individual- general or part-whole ( parte-întreg) which he calls it the holomer. The holomer contains in its methodology a whole range of processes, these in turn having their dwelling in the wonders caused by things. The wonders are those that bring the things in a logical state, the thinking creating eight logical situations, which will have in the logic of Hermes the mission to make the transition from the world of things to the human world: repetition, symmetry, similarity, proportion, coordination, subordination and contradiction. Noica will join these logical situation as the logical field understanding by this context in which: ,, can be called a logical field the situation the whole is in part and the part and only the part throughout” 7. The logic field announces, therefore the unity of the logic of Hermes, namely of the holomer part-whole. The new logic of Hermes the peacemaker, comes to rescue the logic of Ares the representant of the traditional logic ( a logic of the yes and no ). If the traditional logic starts from general, the hermesian logic comes to do justice to the individuality and create a logic for the spiritual sciences. In this case the logic of Hermes is a logic of interpretation, the philosopher intention is precisely to establish a logic for the spiritual sciences.

Here, in summary, the sense of the logic of Hermes, to see beyond its mechanism of operation. The holomer the part-whole procedure express for Noica the unity of the forms and the variety of some possible contents, the logic of the philosopher constituting itself a messenger hermeneutics of creation which can be recognized in the logic of

7 Constantin Noica, Letters about the logic of Hermes (Scrisori despre logica lui Hermes), Devenirea întru fiinţă,(Becoming into beeing), Attempt on traditional phylosophy ( Încercare asupra filosofiei tradiționale), The treaty of ontology (Tratat de ontologie), introductory study by Sorin Lavric, Publishing House Humanitas, Bucharest, 1999, p. 399

6 Hermes. The fundamental logic operation from the logic of Hermes is the dissociation involving the separation of thinghs in relation with himself making it equivalent with the reunion from the classical logic. So, Noica first established the unity general-individual through holomer an then the main logic operation of association ( the separation). The first logical form of the operation – dissociation is the krinamen ( krinamen ) which take the place of the judgment in the traditional logic. The krinamen is actually a function ,, which connects the individual with the general become distinct and with a formalized individual (throw krinamen function the logic of Hermes ) will not remain a mere hermeneutic ( the science related to the individual formal )” 8. Also in contrast with the traditional syllogism, the philosopher sets out in the continuation of his study, the logical-triangle constituted from the triad of hegelian essence, individual-determinations-general. Both the holomer and the krinamen and also the logical triangle posses in their structure the dissociation but only through the decomposition of the holomer can be reached to the form of individualism. In the new logic, the logical triangle is a form of fullness of the syllogism, one of its virtues is that it favors the struggle between determinations and general the transition from the external medium to the intern medium. The philosopher then defines six types of judgments hermesiene, namely: determinanta, generalizanta, realizanta, integranta, delimitanta, și particularizanta, each type of utterance seth forth expresses in the cultural field one real situation. Through these types of fundamental utterances which have in their composition the three terms - individual determinations-general- the resizing of thinking will lead to six possible methods that can be applied both the spiritual sciences and to others science. Noica sets so, the unity through ( holomer ), then a judgment the krinamen, followed by the logical situation of dissociation ( disociaţia ) but it does not stop there, but he suggests and a demonstration procedure, which instead of classical syllogism named by Noica synalethismul. The procedure applied by Noica occurs in four-stroke: the proposal topic, the research, the argumentation of need, and the found theme. Thus, a truth, a statement and a question can have the bases, according to the philosopher, the validity through the confirmation. The model proposed by Noica is based on the confirmation the deduction begins with the ending theme and ends in the subject retrieved spending it in a circle this concatenation – confirmation, Noica will call it SYNALETHISM. The thinker of Păltiniş followed through the new scheme to show that there is also a logic of

8 Ibidem, p. 428

7 understanding: ,, not only one of the explication and to the extent that understanding is of order (common or established ) the logic scheme is not anymore the syllogism but must be the thematic circle” 9. The Noica thematic circle it opened the door to another aspect related to the hermeneutical approach of the philosopher, aspect that I treated in the third chapter entitled ,,Becoming into being” the romanian being (,,Devenirea întru ființă”, întru româneasca ființă ). Is about the first paper signed by Noica, Attempt on the traditional philosophy, where Noica present the circle method applied to knowledge. Taking as a starting point Kant table of categories and the speculative-dialectical method of Hegel Noica will apply the dialectic circle through a proper understanding and interpretation of systems of the two great philosophers, fulfilling so another approach for the history of the thought. Because in the present paper we are interested of the hermeneutical vein of Noica we dare to say that we found in the development of the procedure of the circle a hermeneutical model determined through the interpretation and the understanding of the texts. It is known that the favorite field of hermeneutics its interpretation, Noica is trying, through its approach to bring the knowledge to a single point, that of on becoming into being. The only procedure that folds on becoming into being is the circle, the knowledge starting from a certain point, to return to in the same point. Consequently, the philosopher present the dialectical prototype of the circle philosopher in steps, the method used is the speculative- dialectic. The speculative is given by the movement in a circle, concept presented by the preliminary section of the mentioned chapter. Noica states, so, that the four acts of knowledge have embedded in their structure the circle, opening the possibility of its existence and the kantian table identifies the dialectical movement in kantian deduction of the categories. Another aspect that has led us to glimpse the hermeneutic field in the circle procedure is the fact that the philosopher uses the hegelian triad to justify his own system, in other words, the triad becoming, becoming into being, being.

Words were always in the attention of the thinker of Păltiniş, which enabled us to circumscribe the methodological process of Noica in the hermeneutics field, as long as its attention is directed to the propensity for understanding and interpretation. This is the reason for which in the fourth chapter of the paper, entitled About temper of time and the romanian spirit, we show that the study The romanian feeling of being Noica addresses the topic on this concept, ,,revealing a ontological model shaped by the romanian thinking

9 Ibidem, p. 531

8 expressed in the forms of culture” 10. Using again an exercise of interpretation, the philosopher sets determinations of the romanian being, fields, and a reason of being, finding these parts it was facilitated by the interpretation of some literary works such as, the poetry and poem Letter I by Mihai Eminescu, with the tale Youth Without old age and life without Death of Peter Ispirescu. Next, we will show which are the steps of the real in the human being evolution, this concept is defined by the categories table, as presented to us by the philosopher in his study Twenty-seven levels of reality. Noica traces the evolution of this reality, of the real, designed by categories in the history of philosophy. It is, in principle, about the following levels: organic, inorganic nature, and human nature reflected. Philosopher offers a new interpretation of Plato array of categories, the aritotelic, finally finding perfection in kantian deduction of the categories. Through this work, Noica offers a new interpretation of the categories, in relation to the authority of philosophy as a science of science in general, and, in his argument the science took over the means of approach of philosophy, a good thing for humanity, although their paths are different. The vision of the romanian thinker is to search the meanings of a mathesis universalis which have no connection with the data of a universal mathematics. The categories are after Noica the only truths of philosophy, their evolution from being to the need presenting in the form of 27 steps, as a kind of cause-effect chain that resume every time ,, immersing itself in a wonderful world of beginnings “. The last chapter of the present thesis entitled Constantin Noica publisher. Some highlights. Into coordinates of thinking is restricted to issues related to journalistic activity of Noica or about his fighting against security through unilateral contradiction. Another aspect in which I recognized the hermeneut quality that Noica holds is about his last paper signed by Noica in his lifetime, namely, the European cultural model. The analyzes apparently simple that the philosopher discuss pave the way for various topics ranging from grammar to logic, such as, for example, how the european cultural model is reduced to an adjective to a noun or an adverb. This led us to conclude that Noica privileged procedure is to interpret and then to create he is, above all, a hermeneut. In this study it drew our attention particulary the ability interpretation of the philosopher, which strengthened our belief that he hold, indisputably, the qualities of a true hermeneut as long

10 Ibidem, p. 531

9 as he interpreted texts, words, systems and methods and only then has accomplished and structured.

10 BIBLIOGRAPHY

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