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Ceață. Trei texte despre Ceață. Cum se face un roman
O noua traducere, insotita de texte inedite (Trei texte despre Ceata si Cum se face un roman), a unuia dintre cele mai importante romane ale modernismului literar. Cartea a fost publicata initial in limba romana cu titlul Negura.
„Speranta vie invinge vointa divina! A crede in asa ceva e intr-adevar credinta si credinta poetica! Cine poate spera fara sovaire, plin de credinta in speranta sa, ca nu o sa moara, nu va muri!” (Miguel de Unamuno)
„Impresionanta mi se pare reusita unei naratii psihomahice cu conotatii mistice a drumului urmat in lume de omul simplu, de omul «fara insusiri» deosebite, de oricare dintre noi (Everyman), catre Dumnezeu, a transfigurarii si rascumpararii tragice a banalului cotidian in absolut, a luptei pentru supravietuirea fagaduita si sperata a trupurilor. Totul intr-o mixtura patetica de tragic si grotesc, asa cum Unamuno isi dorea sa scrie inca de la 1900.” (Sorin Marculescu)
„Opera lui Miguel de Unamuno, atit de multiforma, contradictorie, bogata si vasta in ansamblul ei, il defineste, fara nici o indoiala, pe cel mai important dintre scriitorii spanioli ai ultimelor doua secole…” (Juan Chabas)
„Speranta vie invinge vointa divina! A crede in asa ceva e intr-adevar credinta si credinta poetica! Cine poate spera fara sovaire, plin de credinta in speranta sa, ca nu o sa moara, nu va muri!” (Miguel de Unamuno)
„Impresionanta mi se pare reusita unei naratii psihomahice cu conotatii mistice a drumului urmat in lume de omul simplu, de omul «fara insusiri» deosebite, de oricare dintre noi (Everyman), catre Dumnezeu, a transfigurarii si rascumpararii tragice a banalului cotidian in absolut, a luptei pentru supravietuirea fagaduita si sperata a trupurilor. Totul intr-o mixtura patetica de tragic si grotesc, asa cum Unamuno isi dorea sa scrie inca de la 1900.” (Sorin Marculescu)
„Opera lui Miguel de Unamuno, atit de multiforma, contradictorie, bogata si vasta in ansamblul ei, il defineste, fara nici o indoiala, pe cel mai important dintre scriitorii spanioli ai ultimelor doua secole…” (Juan Chabas)
496 pages, Paperback
Published January 1, 2007
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About the author
Miguel de Unamuno
933 books1,064 followersMiguel de Unamuno y Jugo was born in the medieval centre of Bilbao, Basque Country, the son of Félix de Unamuno and Salomé Jugo. As a young man, he was interested in the Basque language, and competed for a teaching position in the Instituto de Bilbao, against Sabino Arana. The contest was finally won by the Basque scholar Resurrección María de Azcue.
Unamuno worked in all major genres: the essay, the novel, poetry and theatre, and, as a modernist, contributed greatly to dissolving the boundaries between genres. There is some debate as to whether Unamuno was in fact a member of the Generation of '98 (an ex post facto literary group of Spanish intellectuals and philosophers that was the creation of José Martínez Ruiz — a group that includes Antonio Machado, Azorín, Pío Baroja, Ramón del Valle-Inclán, Ramiro de Maeztu and Ángel Ganivet, among others).
In addition to his writing, Unamuno played an important role in the intellectual life of Spain. He served as rector of the University of Salamanca for two periods: from 1900 to 1924 and 1930 to 1936, during a time of great social and political upheaval. Unamuno was removed from his post by the government in 1924, to the protest of other Spanish intellectuals. He lived in exile until 1930, first banned to Fuerteventura (Canary Islands), from where he escaped to France. Unamuno returned after the fall of General Primo de Rivera's dictatorship and took up his rectorship again. It is said in Salamanca that the day he returned to the University, Unamuno began his lecture by saying "As we were saying yesterday, ...", as Fray Luis de León had done in the same place four centuries before, as though he had not been absent at all. After the fall of Rivera's dictatorship, Spain embarked on its second Republic, a short-lived attempt by the people of Spain to take democratic control of their own country. He was a candidate for the small intellectual party Al Servicio de la República.
The burgeoning Republic was eventually squashed when a military coup headed by General Francisco Franco caused the outbreak of the Spanish Civil War. Having begun his literary career as an internationalist, Unamuno gradually became a convinced Spanish nationalist, feeling that Spain's essential qualities would be destroyed if influenced too much by outside forces. Thus for a brief period he actually welcomed Franco's revolt as necessary to rescue Spain from radical influence. However, the harsh tactics employed by the Francoists in the struggle against their republican opponents caused him to oppose both the Republic and Franco.
As a result of his opposition to Franco, Unamuno was effectively removed for a second time from his University post. Also, in 1936 Unamuno had a brief public quarrel with the Nationalist general Millán Astray at the University in which he denounced both Astray and elements of the Francoist movement. He called the battle cry of the rightist Falange movement—"Long live death!"—repellent and suggested Astray wanted to see Spain crippled. One historian notes that his address was a "remarkable act of moral courage" and that he risked being lynched on the spot. Shortly afterwards, he was placed under house arrest, where he remained, broken-hearted, until his death ten weeks later.[1]
Unamuno worked in all major genres: the essay, the novel, poetry and theatre, and, as a modernist, contributed greatly to dissolving the boundaries between genres. There is some debate as to whether Unamuno was in fact a member of the Generation of '98 (an ex post facto literary group of Spanish intellectuals and philosophers that was the creation of José Martínez Ruiz — a group that includes Antonio Machado, Azorín, Pío Baroja, Ramón del Valle-Inclán, Ramiro de Maeztu and Ángel Ganivet, among others).
In addition to his writing, Unamuno played an important role in the intellectual life of Spain. He served as rector of the University of Salamanca for two periods: from 1900 to 1924 and 1930 to 1936, during a time of great social and political upheaval. Unamuno was removed from his post by the government in 1924, to the protest of other Spanish intellectuals. He lived in exile until 1930, first banned to Fuerteventura (Canary Islands), from where he escaped to France. Unamuno returned after the fall of General Primo de Rivera's dictatorship and took up his rectorship again. It is said in Salamanca that the day he returned to the University, Unamuno began his lecture by saying "As we were saying yesterday, ...", as Fray Luis de León had done in the same place four centuries before, as though he had not been absent at all. After the fall of Rivera's dictatorship, Spain embarked on its second Republic, a short-lived attempt by the people of Spain to take democratic control of their own country. He was a candidate for the small intellectual party Al Servicio de la República.
The burgeoning Republic was eventually squashed when a military coup headed by General Francisco Franco caused the outbreak of the Spanish Civil War. Having begun his literary career as an internationalist, Unamuno gradually became a convinced Spanish nationalist, feeling that Spain's essential qualities would be destroyed if influenced too much by outside forces. Thus for a brief period he actually welcomed Franco's revolt as necessary to rescue Spain from radical influence. However, the harsh tactics employed by the Francoists in the struggle against their republican opponents caused him to oppose both the Republic and Franco.
As a result of his opposition to Franco, Unamuno was effectively removed for a second time from his University post. Also, in 1936 Unamuno had a brief public quarrel with the Nationalist general Millán Astray at the University in which he denounced both Astray and elements of the Francoist movement. He called the battle cry of the rightist Falange movement—"Long live death!"—repellent and suggested Astray wanted to see Spain crippled. One historian notes that his address was a "remarkable act of moral courage" and that he risked being lynched on the spot. Shortly afterwards, he was placed under house arrest, where he remained, broken-hearted, until his death ten weeks later.[1]
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November 11, 2022
Există cărţi-raft, în cazul cărora actul lecturii loveşte parcă un zid şi revine la cititor asemenea unei serii de mingi la cel ce le-a proiectat într-acolo, cărţi de situare, asemenea reperelor sau obstacolelor descifrate cu ajutorul unui sonar, în raport cu care nici cartea, obiect al lecturii, nici cititorul,
beneficiar al ei, nu-şi alterează reciproc statutul, ci doar se explicitează pentru ca acesta din urmă, cititorul, orientându-se finalmente în folosul personal deliberat urmărit, să-şi poată vedea mai departe de propriul drum utilitar, astfel încât, la un moment dat, nici nu ar mai avea nevoie a-şi mai
aminti de cartea sau de noianul de cărţi din raftul vizat; există însă şi cărţi- vortex, irupţii/absorbţii discursive, emisii vulcanice şi maelstromuri care-l invadează şi totodată-l sorb pe cititor, şi-l apropriază, dar pe care şi cititorul le devorează la propriu, le „mănâncă”, după cum spune Unamuno, şi le metabolizează, le transformă în propria-i substanţă vitală, în timp ce şi el, deopotrivă, îşi proiectează-n ele propriu-i statut existenţial, pe care şi-l recuperează apoi dramatic modificat, pătruns de amărăciune sau dulceaţă, într-o cascadă de schimburi şi substituiri ontologice reciproce: în urma unor asemenea lecturi nici cartea, nici cititorul ei nu rămân la fel. Cartea sau cărţilevortex ajung astfel să aparţină cu drepturi depline şi cititorului, care îşi asumă în raport cu ea/ele poziţia de „autor”. Îndărătul acestor observaţii, care nu fac decât să condenseze multiple meditaţii unamuniene, neaducându-le în plus decât clasificarea metaforică iniţială („cărţi-rafta şi „cărţi-vortex„), pe care mi-o asum, stă pasajul neotestamentar capital, invocat chiar de Unamuno: „Iar glasul din cer pe care-l auzisem iarăşi a vorbit cu mine, zicând: Mergi de ia cartea cea deschisă din mâna îngerului care stă pe mare şi pe pământ.
beneficiar al ei, nu-şi alterează reciproc statutul, ci doar se explicitează pentru ca acesta din urmă, cititorul, orientându-se finalmente în folosul personal deliberat urmărit, să-şi poată vedea mai departe de propriul drum utilitar, astfel încât, la un moment dat, nici nu ar mai avea nevoie a-şi mai
aminti de cartea sau de noianul de cărţi din raftul vizat; există însă şi cărţi- vortex, irupţii/absorbţii discursive, emisii vulcanice şi maelstromuri care-l invadează şi totodată-l sorb pe cititor, şi-l apropriază, dar pe care şi cititorul le devorează la propriu, le „mănâncă”, după cum spune Unamuno, şi le metabolizează, le transformă în propria-i substanţă vitală, în timp ce şi el, deopotrivă, îşi proiectează-n ele propriu-i statut existenţial, pe care şi-l recuperează apoi dramatic modificat, pătruns de amărăciune sau dulceaţă, într-o cascadă de schimburi şi substituiri ontologice reciproce: în urma unor asemenea lecturi nici cartea, nici cititorul ei nu rămân la fel. Cartea sau cărţilevortex ajung astfel să aparţină cu drepturi depline şi cititorului, care îşi asumă în raport cu ea/ele poziţia de „autor”. Îndărătul acestor observaţii, care nu fac decât să condenseze multiple meditaţii unamuniene, neaducându-le în plus decât clasificarea metaforică iniţială („cărţi-rafta şi „cărţi-vortex„), pe care mi-o asum, stă pasajul neotestamentar capital, invocat chiar de Unamuno: „Iar glasul din cer pe care-l auzisem iarăşi a vorbit cu mine, zicând: Mergi de ia cartea cea deschisă din mâna îngerului care stă pe mare şi pe pământ.
Displaying 1 - 2 of 2 reviews