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In zilele noastre consensul general cu privire la Compasiune, este ca e un sentiment pozitiv, ba chiar nobil, ... iar acei care il etaleaza sint considerati oameni buni.Nu e de mirare ca termenul e folosit (zice-se simtit ...) de politicieni, de reprezentantii institutiilor religioase, de servitorii institutiilor sociale.
Insa acest consensus fatza de termenul si sentimentul de compasiune nu s-a manifestat dintotdeauna. Cica ar exista o dezbatere filozofica legata de Compasiune, care dureaza de peste 2500 de ani, si nu s-a terminat inca ...
Se pare ca ginditorii antici (Plato, Aristotel), chiar cind admirau aceasta emotie, ii dezaprobau efectele si refuzau sa-i acorde compasiunii titlul de virtute.
Crestinismul introduce "caritatea" (non-erotic) love, iubirea infinita a Domnului pentru om si o leaga de salvarea lui eterna :
“Love one another as I have loved you,” Jesus instructed his disciples. Yet, man being so much less than God, this injunction is not within human capacity to honor. Only by God’s grace can our love for our fellow men approach His love for us ...
Salvation alone was the good (and damnation the evil) beside which all others paled. ..."
Crestinismul insa, recunostea "suferinta" si inevitabilitatea ei, de aceea incerca sa o explice si sa-i faca pe credinciosi sa o accepte, avind in vedere ca, pina la urma, cu ajutorul lui Dumnezeu ei vor obtine eterna salvare ...
Dezbaterea legata de Compasiune incepe in sec. XVIII, cind apare o ambivalenta legata de relatia cu crestinismul, pe de o parte incercindu-se pastrarea prestigiului conferit de biserica, iar pe de alta incercindu-se iesirea de sub imperiul "suferintei" pe care crestinismul o impunea ...
Cind mintile luminate ale acelei perioade (Montesquieu, Jean Jacques Rousseau) au inceput dezbaterea, ele au pus bazele unui proiect intelectual, si au descoperit, daca nu chiar inventat, conceptul "modern" al Compasiunii ...
"What had been pity to the ancients (natural and this-worldly, but no virtue) and charity to the Christians (a virtue but supernatural and otherworldly) became in their hands compassion (merely natural, resolutely this-worldly, and a virtue).
Fireste ca au existat si detractori moderni, de mare valoare, ai Compasiunii cu titlu de virturte, precum Spinoza, Kant, and Nietzsche ...
insa a sosit momentul sa va invit sa cititi singuri acest articol interesant:
How an Emotion Became a Virtue ...,
By Clifford Orwin
4 comments:
Nietzsche on "Pity":
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"Christianity is called the religion of pity. Pity stands opposed to the tonic emotions which heighten out vitality: it has a depressing effect. We are deprived of strength when we feel pity. That loss of strength which suffering as such inflicts on life is still further increased and multiplied by pity. Pity makes suffering contagious. Under certain circumstances, it may engender a total loss of life and vitality out of all proportion to the magnitude of the cause (as in the case of the death of the Nazarene). That is the first consideration, but there is a more important one.
Suppose we measure pity by the value of the reactions it usually produces; then its perilous nature appears in an even brighter light. Quite in general, pity crosses the law of development, which is the law of selection. It preserves what is ripe for destruction; it defends those who have been disinherited and condemned by life; and by the abundance of the failures of all kinds which it keeps alive, it gives life itself a gloomy and questionable aspect.
Some have dared to call pity a virtue (in every noble ethic it is considered a weakness); and as if this were not enough, it has been made the virtue, the basis and source of all virtues.
To be sure—and one should always keep this in mind—this was done by a philosophy that was nihilistic and had inscribed the negation of life upon its shield. Schopenhauer was consistent enough: pity negates life and renders it more deserving of negation.[1]
Pity is the practice of nihilism. To repeat: this depressive and contagious instinct crosses those instincts which aim at the preservation of life and at the enhancement of its value. It multiplies misery and conserves all that is miserable, and is thus a prime instrument of the advancement of decadence: pity persuades men to nothingness! Of course, one does not say "nothingness" but "beyond" or "God," or "true life," or Nirvana, salvation, blessedness. ..."
[1]: When we take pity upon ourselves, we denigrate our strength, and thus, invite others to denigrate us.
Interesante discutii pe forum ...
Pacuraras raspunzindu-i lui Herut.
M-a izbit cruzimea si duritatea lui Pacuraras, si as zice merci ca Herut sa nu observe postarea ...
Pacuraras imi place, este un om dintr`o bucata, isi dramuieste fiecare cuvint, si devine una cu cuvintul sau. Foarte frumos.
Insa Calugarul Herut are o cu totul alta fire, nu este prea atashat de vorbele sale ...
Pacuraras ar trebui sa-si dea seama ca nu e "fair-play" sa discute cu Herut, de ca si cum si Herut ar fi la fel ca el in privintza cuvintelor sale ...
De ieri pina azi, Herut a trecut prin chinurile iluminarii ...
Iata mesajul lui de ieri, care exprima toate convingerile lui fundamentalist ortodoxe de pina acum:
Se misca Tzara! (este de fapt mesajul la care i-a raspuns atit de dur Pacuraras) ...
si iata cu ce vine Calugarul azi ... Bun, si atunci, de ce Iisus Hristos l-a luat cu El in rai pe tilharul din dreapta Lui si l-a mintuit?...
si la intrebarea mea, ... dar cum de s-a petrecut asemenea transformare, ... iata ce mi-a raspuns: deznadesdea lui Herut ...
si fiindca tot sintem la tema "Compasiune" ...
Cel mai imposibil lucru este sa iertzi!,
in care Calugarul ataca in mod naiv si cu candoarea lui proverbiala, multe din detaliile discutate in prezentul articol.
Ce sa`i faci, ... s-a potrivit !
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