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Irfan Horozović - Bekim Sejranović: Nigdje, niotkuda; Profil, Zagreb 2008. Vefik Hadžismailović - AFFAN RAMIĆ – IZLOŽBA NAJNOVIJIH RADOVA, Galerija ROMAN PETROVIĆ, Sarajevo, septembar, 2009. godine Vefik Hadžismailović - Čedo Kisić, Ti ljudi, Međunarodni centar za mir, Sarajevo, 2009. Željko Ivanković - Predrag Finci, Djelo i nedjelo, Demetra, Zagreb, 2008. Predrag Finci, Imaginacija, Izdanja Antibarbarus, Zagreb, 2009. Mira Đorđević - Martin Suter, TAMNA STRANA MJESECA /Die dunkle Seite des Mondes/Diogenes, Zuerich 2000. Vladimir Premec - Ljubica Ostoji}, MORSKA PJESMARICA. Ex libris Zonex, Sarajevo, 2008., ss. 84. Svetlana Tomić - Ha Jin, The Writer as Migrant, The University of Chicago Press, Chicago & London, 2008.
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In his writings, as well as in life, N. Steinhardt proved he had a special interest in guiding and advising people from a moral perspective. He had a great ability to uncover – especially in the books he read – moral-based references. He also believed that there is a strong connection between a work of art and life and between a work of art and its author. Starting from here, N. Steinhardt, even though he wrote in communist times, pointed out unequivocally the moral sideslips of his times: the lie; social relations undermined by lack of trust; the mendacity of behavior; unfounded wickedness. On the other hand, he underlined the uplifting sense of freedom, courage, fi delity, truth, gratitude, and good. A fi rst ethical approach found in his works is about the realities of his time, Steinhardt’s axiological perspective focusing on the identifi cation, the affi rmation, and the recognition of the state of affairs of communism and of its effects on human thought and behavior. In a second register, N. Steinhardt warns about the blamable acts of people; whereas in a third register he offers a few practical solutions with the purpose of “healing” from a moral perspective the man and the society. Steinhardt also remarked the moral qualities of the writer. In his vision however, Christianity can’t possibly be reduced to morality or moral attitude. These two can’t be one, as morality is but the proof of inner transformation determined by faith, whereas Christianity is the way of actually living through faith
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This critical essay is intended to debate a few aspects less known of the personality of Father Nicolae Steinhardt, whose opinions regarding the evolution, the status, the mechanisms and the identity of the Romanian culture prove both pertinent and interesting when immersed in contemporary reality. Especially in his volumes of correspondence and memoires, one can fi nd ideas, attitudes, confessions, theories and analyses which mirror an intellectual and man of letters with an obvious axiological vocation, drawing his fundaments from a plural cultural basis. The text renders especially his beliefs regarding the condition of the writer in society and the mechanism that led to the disruption of the cultural balance in the national and European space alike; in this context, Father Steinhardt had the gift of some obvious premonitions
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Essential writer and theologian, N. Steinhardt is one of the most interesting Romanian intellectual fi gures after the Second World War. Being politically detained by the socialistic dictatorial regime and Jewish by birth, he receives his baptism in prison, thus fi nding in Orthodoxy the true spiritual support to overcome the hardships of his mundane penance. After his sentence, he becomes a monk in Rohia monastery, in Transylvania, where he lives until his death, writing and publishing many literature and theology books. He has contact with many people of culture and artists – writers, philosophy professors, church fi gures – thus living in a context of moral purity and elevation. Their testimonies about him have been gathered in a volume of real documentary and evocative value, presented by this text, which, using the characterizations of those who knew him or who were close to him, draws a nice portrait in the context of that erA
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N. Steinhardt had a continuous preoccupation with regard to the relation between theology and science. He had two major qualities: the curiosity of the scientist and the special faith of a converted Jew. We’re dealing here with an excellent mediator between these two fi elds. What Steinhardt tells us through his mediation between science and theology helps us better understand the world that was given to us. He establishes a dialogue between different areas, apparently divergent, that have different lengths and types of development, but which offer surprising results when seen as teleological ways to knowledge and faith. The world of science is actually and rightfully a part of God’s world. Theologians and Scientists say this more and more often. N. Steinhardt is, from this perspective, an illustrious forerunner and an example that’s worth being followed. The essays of N. Steinhardt are extremely generous with regard to the dialogue between theology and science. When you don’t expect at all or when you expect less, a reference to a chemical formula, to a theory from physics or mathematics emerges. N. Steinhardt is interested in all that can support, from a scientifi c perspective, the faith in God
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This text is a testimony about father Nicolae Steinhardt, based on a profound spiritual relation. Father Nicolae remained as one of the brightest icons of an intellectual and, at the same time, true monk. Father Nicolae was a profound spiritual thinker. He was hardened by suffering. Not only did he have to bear fi ve years of detention between 1959 and 1964, but, for a lifetime, he was watched and chased in a devilish manner. Instead of making him bad, all these improved his spirit, because he, the converted Jew, interpreted his hardships in a spiritual way. He also proved strength of character when they locked him. They locked him because he didn’t want to confess against his friends, important scholars, some of which were legionaries. The investigators thought they could make him say something against his friends, as he was Jew. He didn’t do it and went to prison along with them. From his writings, it is obvious that he thought and lived like a Christian, confessing on behalf of Christ until the last moment.
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