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Nicu Steinhardt era prieten bun cu părinţii mei şi venea des la noi acasă când eram copil. Îmi amintesc conversaţiile lui cu mama mea pe teme intelectuale, el fi ind extraordinar de cultivat şi de interesat de noutăţile literare sau fi lozofi ce. Era un om de o imensă bună dispoziţie, mereu gata să glumească. Duminica după masa mergeam uneori cu el, cu părinţii şi cu sora mea Veronica la mănăstirile din jurul Bucureştiului, expediţii turistice, căci el pe vremea aceea nu se convertise încă. Dar iubea Bucureştiul şi împrejurimile lui
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The article shows the impact The Diary of Happiness had on the young generations after the Revolution in 1989. Nicolae Steinhardt, along with St. Silouan the Athonite, contributed, for many young theologians, to the redemption from an absurd scholastic thinking, belonging to a strange dialectic post-materialism set into manuals that is still visible in the spirituality of Europe
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The author discusses the fi rst edition of The Diary of Happiness (Dacia Publishing House, Cluj-Napoca, 1991), a very modest book from a typographical perspective, but with an incredible spiritual impact. For the young generation following the Revolution in December 1989, Nicolae Steinhardt can’t be understood but in the perspective of the 90s, years of gradual denial of N. Ceauşescu and of communism. Everything, from the “quality of paper without quality” to the reception of this volume in that era, evokes a specifi c “spirit” of those years, the years of growing up. The reading of forbidden “classics” meant the setting free from a prison of thought; and The Diary of Happiness was wonderfully contingent to such a state of mind. The 30s and the sufferings in prison have become “the golden age” of a generation of young men in the quest for meaning
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The author underlines the importance of the publishing of a complete edition with Steinhardt’s works in order to highlight the extent, the consistency and the continuity of the writings between 1934 and 1989. In the bright pages with essays by this author, one can fi nd the metaphors of the diagrams of fate (the Swiss rivers’ lines) and this author’s type of observation (the constellation of miradors), as well as suggestive images for “the proclamation of the superiority of culture”
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In this study, we want to analyze the relation between two Romanian internationally-renowned men of culture: Mircea Eliade (often considered one of the greatest historians of religion of all times) and Nicolae Steinhardt (whose name and memory have been mentioned by Pope John the Second in his visit in Romania). Though they had about the same age (a difference of 5 years), they had little connections in the interwar period (a few meetings and, later, Steinhardt’s volume The Way of… the Young [În genul… tinerilor] from 1934, where he parodies Eliade, among others). A strong infl uence (which changed destinies) occurred during 1958-1960, when Steinhardt was imprisoned for having read and spread writings of Romanians found in exile, including the novel Midsummer Night (The Forbidden Forest) [Noaptea de Sânziene (Pădurea interzisă)] by Eliade. After the release in 1964, Steinhardt was continuously watched by the communist Securitate and reports have been written about him, where his main guilt was his friendship with Mircea Eliade, Emil Cioran, Eugen Ionescu, Virgil Ierunca, Monica Lovinescu, et al. Beyond these biographical intersections between Eliade and Steinhardt, there are also connections with regard to the Romanian culture, literary ideas, and visions on religious life. Steinhardt brings appreciations to the scholar in Chicago for the fact that he presents the beauty of the Romanian culture in the Western desecrated world and considers Eliade – and he’s one of the few who does this – infl uenced in his thinking by Christian ideals (in this direction, memorable are Steinhardt’s appreciations of the role played by Eliade in the Western culture, especially with his volume From Zamolxis to Genghis-Kahn [De la Zalmoxis la Genghis-Han], but also with his fi ction, marking a direct reference to the novella A Fourteen Year Old Photograph [O fotografi e veche de 14 ani])
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This text examines the relations between N. Steinhardt and the two totalitarian regimes of the 20th century, with a special stress on the communist totalitarian system. It is based on both the interwar texts in periodicals and volumes published by N. Steinhardt, as well as on the texts publish after the war, especially on the new version of The Happiness Diary (The Happiness Diary. The Manuscript from Rohia) [Jurnalului fericirii (Jurnalul fericirii. Manuscrisul de la Rohia)], recently published by the Polirom Publishing House. Commemorating 100 years from the birth of N. Steinhardt, we want to offer, through this essay, the image of a lucid intellectual (a real critic intellectual), constantly immersed in the fi ght with the 20th century utopias
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After 100 years from the birth of Nicolae Steinhard, I fi nd it adequate to ask ourselves what has become of his The Diary of Happiness, published 22 years ago and what has become of our freedom we earned just about then. How many still have the power, the intelligence and the common sense to understand Nicolae Steinhardt today? And, if the answer is yes, how many can still uplift their souls to the Path truly assumed and followed by Nicolae Steinhardt? Do we still remember the true dimension of the Mystery of Freedom?
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This text is an attempt to present a less studied dimension of the Nicolae Steinhardt’s personality, that of elite Orthodox preacher, which had a great impact both on the people living in or visiting the Rohia monastery in the times past and on those that read the beloved volume of sermons-essays Giving, You Shall Receive [Dăruind vei dobândi]. The author considers that one cannot build an objective image of monach Nicolae’s homiletic work based solely on texts and bibliography; one also needs to turn to good account the testimonies of those who knew him directly. This is the reason why the author chooses to start a pilgrimage to Rohia, visiting all the places and objectives that once were in relation with the preacher: the church, the hermitage, the library, and the tomb, and then goes to Sighetul Marmaţiei and visits the Sighet Memorial, especially the by-then cell 43, consecrated to the memory of the Romanian writers detained on political grounds, where Nicolae Steinhardt is presented as a “case study”. Based on the sermons in the volume, on direct accounts and critical references on behalf of important intellectuals, father Gordon concludes that Nicolae Steinhardt has a place of honor in Romanian homiletics and that Giving, You Shall Receive is a fi rst-hand resource for the contemporary preacher
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This text presents a point of view on the relation between Nicolae Steinhardt and the divine nature of Christ. On his road full of stumbles, tortures, nightmares, doubt and skepticism, Nicolae Steinhardt wanted to have Christ at his side. He wanted Him as a companion to his conscience and spirit, his acts and faith. With Christ at his side, not with His transcendence, not with His holy all eternity, but with the real man – familiar, living among us, the God of human underground. In the subtle pages of theological exegesis, Christ is not that much of a builder as he is a mediator between the building and the eternity, called, at the frightening judgment, as a witness of human tragedy and suffering and of the absurd forming of time. In the admirable sermons of the monach from Rohia, the Son of God is contemporary with us through the joy of spiritual, historical, and cultural fruits
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The author analyzes the signifi cances of the notion of happiness, a concept discussed by many Romanian renowned intellectuals, including Nicolae Steinhardt. Steinhardt attempts to present happiness in a genetic, chronological manner, implying what’s before and after it. This is the signifi cance of his thought. What intrigues in The Happiness Diary [Jurnalul fericirii] is the fact that data is not presented chronologically, but spread in pieces between 1924 and 1971. Yet, the stages are clear, and the core of the entire diary is represented by detention and baptism. The mechanism which triggered happiness couldn’t have produced without the intervention of detention. This doesn’t mean that detention is necessarily needed, but for the superfi cial and volatile Steinhardt, it was essential. It separated him, in existential terms, from common life and prepared him for the time of authentic living. Steinhardt’s conception is obviously existentialist; sometimes even acknowledged as such. After the baptism received with his entire thought and spirit in the hard conditions of detention, Steinhardt lives the existential moment of happiness.
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