{"id":2119034,"date":"2026-08-30T06:15:59","date_gmt":"2026-08-30T03:15:59","guid":{"rendered":"https:\/\/analyse.optim.biz\/?p=2119034"},"modified":"2026-08-30T06:15:59","modified_gmt":"2026-08-30T03:15:59","slug":"cum-mi-au-facut-bine-cei-care-mi-au-facut-rau","status":"publish","type":"post","link":"https:\/\/analyse.optim.biz\/?p=2119034","title":{"rendered":"Cum mi-au f\u0103cut bine cei care mi-au f\u0103cut r\u0103u"},"content":{"rendered":"<p>[analyse_image type=&#8221;featured&#8221; src=&#8221;https:\/\/cdn.adh.reperio.news\/image-2\/2846595a-be09-4962-b345-376b8a3cda2c\/index.png?p=f%3Djpeg%26w%3D1200%26h%3D630%26r%3Dcover&#8221;]<\/p>\n<article class=\"svelte-x63bga\">\n<nav>\n<ul class=\"breadcrump svelte-1pk9a69\">\n<li class=\"svelte-1pk9a69\"><a href=\"https:\/\/adevarul.ro\/\" title=\"Adev\u0103rul\" class=\"svelte-1pk9a69\">Home<\/a><\/li>\n<li class=\"svelte-1pk9a69\"><a href=\"https:\/\/adevarul.ro\/blogurile-adevarul\" class=\"svelte-1pk9a69\">Opinii<\/a><\/li>\n<li class=\"svelte-1pk9a69\"><a href=\"https:\/\/adevarul.ro\/blogurile-adevarul\/cum-mi-au-facut-bine-cei-care-mi-au-facut-rau-2552911.html\" class=\"svelte-1pk9a69\">Cum mi-au f\u0103cut bine cei care mi-au f\u0103cut r\u0103u<\/a><\/li>\n<\/ul>\n<\/nav>\n<p><main class=\"svelte-x63bga\"><\/p>\n<div class=\"container-image  svelte-1xbw4f3\"><source type=\"image\/webp\" srcset=\"https:\/\/cdn.adh.reperio.news\/image-2\/2846595a-be09-4962-b345-376b8a3cda2c\/index.png?p=a%3D1%26co%3D1.05%26w%3D1400%26h%3D750%26r%3Dcontain%26f%3Dwebp 1400w\" media=\"(min-width: 1400px)\" \/><\/p>\n<div class=\"caption svelte-1xbw4f3\"><span class=\"captionText svelte-1xbw4f3\"><span class=\"source svelte-1xbw4f3\">Foto: LINKEDIN<\/span><\/span><\/div>\n<\/div>\n<h2>Paradoxul r\u0103ului <\/h2>\n<p>La o prim\u0103 analiz\u0103, binele \u0219i r\u0103ul se prezint\u0103 drept<br \/>\ncategorii morale antinomice, stabile \u0219i mutual exclusive. \u00cen realitatea<br \/>\nfenomenologic\u0103, ele constituie judec\u0103\u021bi de valoare ale con\u0219tiin\u021bei &#8211;<br \/>\nindividuale \u0219i colective &#8211; atribuite unor fapte ale c\u0103ror ramifica\u021bii cauzale<br \/>\nnu pot fi pe deplin anticipate \u00een momentul producerii lor. O experien\u021b\u0103 tr\u0103it\u0103<br \/>\nsub semnul prejudiciului sau al suferin\u021bei se poate reconfigura, odat\u0103 cu<br \/>\ntrecerea timpului, \u00een factorul catalizator al unei desprinderi necesare, al<br \/>\nunei reorient\u0103ri existen\u021biale sau al unei structuri de personalitate pe care<br \/>\nconfortul anterior nu ar fi putut-o fundamenta.<\/p>\n<p>Timpul nu schimb\u0103 r\u0103ul \u00een bine \u0219i nici nu anuleaz\u0103<br \/>\nresponsabilitatea etic\u0103 a agentului agresor. Totu\u0219i, el modific\u0103 perspectiva<br \/>\nsubiectului receptor. Astfel, interoga\u021bia <i>\u201eCum mi-au f\u0103cut bine cei care<br \/>\nmi-au f\u0103cut r\u0103u?\u201d<\/i> nu vizeaz\u0103 absolvirea sau iertarea prescris\u0103 a celui care<br \/>\na comis nedreptatea, ci investigheaz\u0103 capacitatea subiectului de a converti<br \/>\nefectul direct al unui prejudiciu \u00eentr-o cauz\u0103 a propriei devenirii ontologice.<\/p>\n<p>Mult\u0103 vreme m-am confruntat cu \u00eentrebarea care p\u0103rea s\u0103<br \/>\nsfideze r\u0103spunsurile simple. Ca to\u021bi oamenii, am tr\u0103it r\u0103ni, tr\u0103d\u0103ri \u0219i<br \/>\nnedrept\u0103\u021bi. \u0218i, ca to\u021bi oamenii, m-am \u00eentrebat dac\u0103 poate ie\u0219i vreun bine din<br \/>\nastfel de experien\u021be. <\/p>\n<p>A\u0219a c\u0103 am f\u0103cut ceva neobi\u0219nuit. Am invitat la o mas\u0103 rotund\u0103 doisprezece dintre cele mai<br \/>\nmari min\u021bi ale istoriei. Socrate, Spinoza, Kant, Aristotel, Eminescu, Rousseau,<br \/>\nHobbes, Leonardo da Vinci, Mihai Viteazul, Machiavelli, Nikola Tesla \u0219i<br \/>\nConfucius \u2013 to\u021bi a\u0219eza\u021bi \u00een jurul aceleia\u0219i mese, fiecare purt\u00e2nd secole de<br \/>\n\u00een\u021belepciune, fiecare oferind o lentil\u0103 diferit\u0103 prin care s\u0103 privim acest<br \/>\nparadox profund.<\/p>\n<p>Ceea ce urmeaz\u0103 este consemnarea acelei conversa\u021bii<br \/>\nextraordinare la care am fost martor \u00een calitate de moderator:<\/p>\n<p>Am deschis discu\u021bia pun\u00e2nd \u00eentrebarea central\u0103 direct.<br \/>\n\u201eLa prima vedere,\u201d am spus, \u201ebinele \u0219i r\u0103ul se prezint\u0103 ca \u0219i categorii opuse<br \/>\n\u0219i stabile. \u00cen realitate, ele sunt judec\u0103\u021bi ale con\u0219tiin\u021bei &#8211; individuale \u0219i<br \/>\ncolective &#8211; aplicate unor fapte ale c\u0103ror consecin\u021be nu le putem cunoa\u0219te<br \/>\n\u00eentotdeauna \u00een momentul producerii lor. Ceea ce tr\u0103im ast\u0103zi ca r\u0103u poate<br \/>\ndeveni, peste ani, cauza unei desprinderi necesare, a unei schimb\u0103ri de drum, a<br \/>\nunei forme de luciditate sau chiar a unei construc\u021bii pe care confortul anterior n-ar fi f\u0103cut-o<br \/>\nposibil\u0103.\u201d<\/p>\n<p>\u00cen sal\u0103 s-a f\u0103cut t\u0103cere. Apoi, r\u00e2nd pe r\u00e2nd, au \u00eenceput<br \/>\ns\u0103 vorbeasc\u0103.<\/p>\n<p>Socrate a fost primul care a ridicat m\u00e2na. <b>\u201eTimpul nu transform\u0103 r\u0103ul \u00een bine,\u201d<\/b> a<br \/>\nspus el cu voce calm\u0103, <b>\u201e\u0219i nici nu<br \/>\nabsolv\u0103 pe cel care a s\u0103v\u00e2r\u0219it r\u0103ul. Dar schimb\u0103 perspectiva celui care l-a<br \/>\nsuferit.\u201d<\/b><\/p>\n<p>Am \u00een\u021beles atunci c\u0103 aceasta avea s\u0103 devin\u0103 funda\u021bia<br \/>\n\u00eentregii noastre discu\u021bii. \u00centrebarea nu era despre iertarea obligatorie a<br \/>\nagresorului &#8211; ci despre capacitatea omului de a transforma efectul unei<br \/>\nnedrept\u0103\u021bi \u00eentr-o cauz\u0103 a propriei deveniri.<\/p>\n<h2>Dou\u0103 istorii ale aceluia\u0219i fapt<\/h2>\n<p>Pe m\u0103sur\u0103 ce discu\u021bia \u00eenainta, a ie\u0219it la iveal\u0103 o<br \/>\ndistinc\u021bie crucial\u0103 &#8211; una care avea s\u0103 \u00eencadreze tot ce avea s\u0103 urmeze.<\/p>\n<p><b>\u201eExist\u0103 dou\u0103 istorii ale aceluia\u0219i fapt,\u201d<\/b> am observat. <b>\u201ePrima<br \/>\napar\u021bine celui care l-a produs \u0219i se judec\u0103 prin inten\u021bia, libertatea \u0219i<br \/>\nresponsabilitatea sa. A doua ne apar\u021bine nou\u0103 \u0219i se judec\u0103 prin ceea ce am<br \/>\nf\u0103cut cu efectele sale.\u201d<\/b><\/p>\n<p>\u00centre cele dou\u0103 istorii se afl\u0103 timpul. La \u00eenceput<br \/>\n\u00eentreb\u0103m: <i>\u201eDe ce mi-ai f\u0103cut asta?\u201d<\/i><br \/>\nMai t\u00e2rziu: <i>\u201eCe mi-a luat ceea ce mi-ai<br \/>\nf\u0103cut?\u201d<\/i> Iar dup\u0103 suficient timp, dac\u0103 am reu\u0219it s\u0103 nu r\u0103m\u00e2nem captivi \u00een<br \/>\neveniment, apare \u00eentrebarea decisiv\u0103: <i>\u201eCe<br \/>\nam devenit datorit\u0103 faptului c\u0103 a trebuit s\u0103 trec prin asta?\u201d<\/i><\/p>\n<p>\u00cen acel moment, r\u0103ul nu dispare \u0219i nu devine bine. Dar<br \/>\n\u00ee\u0219i pierde dreptul de a avea ultimul cuv\u00e2nt. \u0218i acum s\u0103 ascult\u0103m vocile<br \/>\n\u00een\u021belepciunii:<\/p>\n<h2>Socrate:<br \/>\nIntegritatea care nu poate fi luat\u0103<\/h2>\n<p>Socrate s-a aplecat \u00eenainte, cu vocea ferm\u0103. <b>\u201eDistinc\u021bia fundamental\u0103,\u201d<\/b> a spus el, <b>\u201enu este \u00eentre ceea ce mi se \u00eent\u00e2mpl\u0103 \u0219i<br \/>\nceea ce \u00eemi place, ci \u00eentre ceea ce fac eu drept \u0219i ceea ce este nedrept. Cel<br \/>\ncare \u00eemi face r\u0103u poate s\u0103-mi afecteze situa\u021bia, libertatea sau chiar via\u021ba,<br \/>\ndar nu m\u0103 poate obliga s\u0103 devin nedrept.\u201d<\/b><\/p>\n<p>\u0218i-a adus aminte de propriul s\u0103u proces, de propria sa<br \/>\ncondamnare nedreapt\u0103. \u00cen <i>Criton<\/i>, el<br \/>\nrefuzase logica revan\u0219ei: <b>\u201eNu trebuie s\u0103<br \/>\nr\u0103spundem nedrept\u0103\u021bii prin nedreptate.\u201d<\/b><span><b><b>[1]<\/b><\/b><\/span> \u00cen <i>Apologia<\/i>, mersese \u0219i mai departe, afirm\u00e2nd c\u0103 <b>\u201eniciun r\u0103u nu i se poate \u00eent\u00e2mpla unui om bun, nici \u00een via\u021b\u0103, nici<br \/>\ndup\u0103 moarte,\u201d<\/b> \u0219i insist\u00e2nd c\u0103 nu este m\u00e2nios pe cei care l-au condamnat. <span><b><b>[2]<\/b><\/b><\/span><\/p>\n<p><b>\u201eCei care ne fac r\u0103u ne ofer\u0103, f\u0103r\u0103 s\u0103<br \/>\nvrea, un test,\u201d<\/b> a concluzionat Socrate.<br \/>\n<b>\u201eNe pot lua ceva din exterior, dar ne<br \/>\noblig\u0103 s\u0103 descoperim dac\u0103 pot lua \u0219i ceva din noi. R\u0103ul lor poate deveni<br \/>\nexerci\u021biul caracterului nostru.\u201d<\/b><\/p>\n<p>Spinoza a dat din cap, g\u00e2nditor. \u201eExist\u0103 ceva profund \u00een aceast\u0103 idee,\u201d a spus<br \/>\nel.<\/p>\n<h2>Spinoza:<br \/>\nConvertirea urii<\/h2>\n<p>Abordarea lui Spinoza era diferit\u0103 &#8211; mai psihologic\u0103, mai<br \/>\npreocupat\u0103 de dinamica emo\u021biilor. <b>\u201ePentru<br \/>\nmine,\u201d<\/b> a explicat el, <b>\u201ebinele \u0219i<br \/>\nr\u0103ul nu sunt substan\u021be independente, ci exprim\u0103 raportul dintre lucruri \u0219i<br \/>\nputerea noastr\u0103 de a exista \u0219i de a ac\u021biona.\u201d<\/b><\/p>\n<p>A f\u0103cut o pauz\u0103, apoi a rostit una dintre cele mai<br \/>\nizbitoare idei ale serii. <b>\u201eIubirea care<br \/>\ndep\u0103\u0219e\u0219te ura devine \u0219i mai puternic\u0103, transform\u00e2nd-o \u0219i dep\u0103\u0219indu-\u0219i propria<br \/>\nvaloare ini\u021bial\u0103.\u201d<\/b><span><b><b>[3]<\/b><\/b><\/span><\/p>\n<p>Dar a ad\u0103ugat imediat o precau\u021bie. Aceasta nu \u00eenseamn\u0103 c\u0103<br \/>\ntrebuie s\u0103 dorim suferin\u021ba pentru un bine ulterior. <span><b><b>[4]<\/b><\/b><\/span>Sensul este<br \/>\nmai subtil: odat\u0103 produs r\u0103ul, omul ra\u021bional poate refuza s\u0103-i perpetueze<br \/>\nmecanismul. <b>\u201eUra este sporit\u0103 prin<br \/>\nreciprocitate,\u201d<\/b> dar poate fi stins\u0103 prin contrariul ei. <span><b><b>[5]<\/b><\/b><\/span><\/p>\n<p><b>\u201eCel care mi-a f\u0103cut r\u0103u nu mi-a f\u0103cut bine<br \/>\nprin inten\u021bia sa,\u201d<\/b> a rezumat Spinoza. <b>\u201eBinele apare prin ceea ce am reu\u0219it eu s\u0103<br \/>\nfac din r\u0103ul lui.\u201d<\/b><\/p>\n<h2>Kant:<br \/>\nInviolabilitatea judec\u0103\u021bii morale<\/h2>\n<p>Vocea lui Kant purta greutatea principiului. <b>\u201eNu putem declara retrospectiv o fapt\u0103 rea<br \/>\ndrept bun\u0103 doar pentru c\u0103 a produs, accidental, consecin\u021be bune,\u201d<\/b> a spus el<br \/>\nferm. <b>\u201eMoralitatea nu este<br \/>\ncontabilitatea efectelor.\u201d<\/b><\/p>\n<p>Ne-a amintit de principiul s\u0103u fundamental din <i>\u00centemeierea metafizicii moravurilor<\/i>: <b>\u201eNimic nu poate fi considerat bun f\u0103r\u0103<br \/>\nrestric\u021bie, \u00een afar\u0103 de o voin\u021b\u0103 bun\u0103.\u201d<\/b><span><b><b>[6]<\/b><\/b><\/span> Inteligen\u021ba, curajul, puterea, bog\u0103\u021bia sau st\u0103p\u00e2nirea de<br \/>\nsine pot deveni chiar periculoase dac\u0103 nu sunt conduse de o voin\u021b\u0103 moral\u0103. <span><b><b>[7]<\/b><\/b><\/span><\/p>\n<p><b>\u201eDac\u0103 ai voit r\u0103ul, ai f\u0103cut r\u0103u,\u201d<\/b> a insistat Kant. <b>\u201eEu<br \/>\nsunt cel care am produs ulterior binele din consecin\u021bele faptei tale.\u201d<\/b><\/p>\n<p>Aceasta era o distinc\u021bie esen\u021bial\u0103, mi-am dat seama.<br \/>\nTransformarea suferin\u021bei nu \u00eel absolv\u0103 moral pe cel care a provocat-o. Kant ne<br \/>\n\u00eempiedica s\u0103 spunem simplist: \u201eMi-ai f\u0103cut r\u0103u, dar de fapt mi-ai f\u0103cut bine.\u201d<br \/>\nNu. <i>Ei<\/i> au f\u0103cut r\u0103u dac\u0103 au voit<br \/>\nr\u0103ul. <i>Eu<\/i> sunt cel care am produs<br \/>\nulterior binele din consecin\u021bele faptei lor.<\/p>\n<p><b>Aristotel: Caracterul forjat \u00een adversitate<\/b><\/p>\n<p>Aristotel a mutat accentul de la inten\u021bia adversarului la<br \/>\nformarea caracterului. <b>\u201eFericirea,\u201d<\/b><br \/>\na spus el, <b>\u201enu este o simpl\u0103 stare<br \/>\npl\u0103cut\u0103, ci activitatea sufletului conform virtu\u021bii.\u201d<\/b><span><b><b>[8]<\/b><\/b><\/span><\/p>\n<p><b>\u201eOmul bun nu este cel c\u0103ruia \u00eei merg toate<br \/>\nbine,\u201d<\/b> a continuat. <b>\u201eDimpotriv\u0103, noble\u021bea poate str\u0103luci tocmai \u00een nenorocire. Omul<br \/>\n\u00een\u021belept face \u00eentotdeauna ce este mai bun din contextul \u0219i \u00eemprejur\u0103rile date.\u201d<\/b><br \/>\nasemenea generalului care folose\u0219te c\u00e2t mai bine armata pe care o are. <span><b><b>[9]<\/b><\/b><\/span><\/p>\n<p>A ad\u0103ugat ceva care m-a lovit profund. Omul cu adev\u0103rat<br \/>\nm\u0103rinimos <b>\u201enu \u021bine minte nedrept\u0103\u021bile,\u201d<\/b><br \/>\nfiindc\u0103 nu este demn de el s\u0103-\u0219i construiasc\u0103 existen\u021ba \u00een jurul lor. <span><b><b>[10]<\/b><\/b><\/span><\/p>\n<p><b>\u201eNu alegem \u00eentotdeauna ce ni se \u00eent\u00e2mpl\u0103,\u201d<\/b> a concluzionat Aristotel. <b>\u201eAlegem \u00eens\u0103 caracterul cu care r\u0103spundem.\u201d<\/b><\/p>\n<p>Aici, am notat, r\u0103ul primit devine materie prim\u0103 a<br \/>\nvirtu\u021bii.<\/p>\n<h2>Eminescu:<br \/>\nR\u0103cirea judec\u0103\u021bii prin timp<\/h2>\n<p>Eminescu, poetul, a vorbit cu un alt ritm. <b>\u201eDintre toate vocile prezente aici,\u201d<\/b> a<br \/>\nspus el \u00eencet, <b>\u201eeu exprim poate cea mai<br \/>\npoetic\u0103 idee: judecata asupra binelui \u0219i r\u0103ului cere distan\u021b\u0103.\u201d<\/b><\/p>\n<p>A recitat propriile versuri din <i>Gloss\u0103<\/i>: <b>\u201eCe e r\u0103u \u0219i ce e<br \/>\nbine \/ Tu te-ntreab\u0103 \u0219i socoate,\u201d<\/b> apoi imaginea extraordinar\u0103 a <b>\u201erecii cumpene a g\u00e2ndirii.\u201d<\/b><span><b><b>[11]<\/b><\/b><\/span><\/p>\n<p>A explicat: <b>\u201eNu<br \/>\n\u00eenseamn\u0103 indiferen\u021b\u0103 moral\u0103, ci suspendarea verdictului afectiv imediat. C\u00e2nd<br \/>\nsuntem lovi\u021bi, judec\u0103m prin durere. C\u00e2nd triumf\u0103m, judec\u0103m prin satisfac\u021bie.<br \/>\nAbia timpul poate separa evenimentul de emo\u021bia pe care acesta a produs-o.\u201d<\/b><\/p>\n<p><b>\u201eCe e val, ca valul trece,\u201d<\/b> a spus, cit\u00e2ndu-se din nou. <span><b><b>[12]<\/b><\/b><\/span><\/p>\n<p><b>\u201eCel care ne-a f\u0103cut r\u0103u ocup\u0103 uneori,<br \/>\npentru o vreme, \u00eentregul nostru<\/b><b> orizont. Dup\u0103 ani, poate deveni doar un personaj<br \/>\nsecundar al unei istorii pe care, f\u0103r\u0103 s\u0103 vrea, ne-a obligat s\u0103 o scriem<br \/>\naltfel.\u201d<\/b><\/p>\n<p>\u00cen sal\u0103 s-a f\u0103cut t\u0103cere, cu to\u021bii mi\u0219ca\u021bi de poezia<br \/>\ncuvintelor sale.<\/p>\n<h2>Rousseau:<br \/>\nMecanismele sociale ale r\u0103ului<\/h2>\n<p>Rousseau a abordat problema dintr-un unghi diferit &#8211; din<br \/>\nperspectiva naturii umane \u0219i a societ\u0103\u021bii, cit\u00e2nd din <i>\u00c9mile<\/i> . <b>\u201eTotul este bun c\u00e2nd<br \/>\niese din m\u00e2inile Autorului lucrurilor,<\/b><b>totul<br \/>\ndegenereaz\u0103 \u00een m\u00e2inile omului.\u201d<\/b><span><b><b>[13]<\/b><\/b><\/span><\/p>\n<p><b>\u201ePentru mine,\u201d<\/b> a spus el, <b>\u201er\u0103ul<br \/>\nnu demonstreaz\u0103 neap\u0103rat existen\u021ba unei naturi umane fundamental rele. Egoismul<br \/>\ncomparativ, vanitatea, competi\u021bia, proprietatea, dorin\u021ba de recunoa\u0219tere &#8211;<br \/>\nacestea pot corupe dispozi\u021bia natural\u0103.\u201d<\/b><\/p>\n<p>Aplicat\u0103 experien\u021bei personale, aceast\u0103 idee conducea<br \/>\nc\u0103tre o perspectiv\u0103 interesant\u0103. <b>\u201eCel<br \/>\ncare ne r\u0103ne\u0219te este el \u00eensu\u0219i produsul unei istorii. A \u00een\u021belege cauzele nu<br \/>\n\u00eenseamn\u0103 a scuza fapta. \u00censeamn\u0103 \u00eens\u0103 a ne elibera de nevoia de a transforma<br \/>\nautorul r\u0103ului \u00eentr-un monstru metafizic.\u201d<\/b><\/p>\n<p>\u00cen\u021belegerea, mi-am dat seama, poate fi prima form\u0103 de<br \/>\nie\u0219ire din captivitatea resentimentului.<\/p>\n<h2>Hobbes:<br \/>\nRelativitatea dorin\u021bei \u0219i a aversiunii<\/h2>\n<p>Hobbes a fost mult mai pu\u021bin idealist. <b>\u201ePentru mine,\u201d<\/b> a spus el direct, <b>\u201enumim \u00abbun\u00bb ceea ce dorim \u0219i \u00abr\u0103u\u00bb ceea ce<br \/>\nrespingem. Pl\u0103cerea este percep\u021bia binelui, iar nepl\u0103cerea, percep\u021bia r\u0103ului.\u201d<\/b><span><b><b>[14]<\/b><\/b><\/span><\/p>\n<p>Aceasta explica de ce acela\u0219i eveniment \u00ee\u0219i poate schimba<br \/>\nsemnul \u00een timp. O concediere este ast\u0103zi un r\u0103u, peste zece ani poate ap\u0103rea<br \/>\ndrept evenimentul care a obligat omul s\u0103-\u0219i<br \/>\nconstruiasc\u0103 propria \u00eentreprindere. O tr\u0103dare poate fi ast\u0103zi catastrofal\u0103, mai<br \/>\nt\u00e2rziu poate fi momentul \u00een care omul a descoperit adev\u0103rata structur\u0103 a<br \/>\nrela\u021biilor sale.<\/p>\n<p><b>\u201eFapta trecut\u0103 nu s-a schimbat,\u201d<\/b> a concluzionat Hobbes. <b>\u201eS-a schimbat raportul nostru cu efectele ei.\u201d<\/b><\/p>\n<p>Dar ne-a avertizat s\u0103 nu transform\u0103m aceast\u0103 relativitate<br \/>\n\u00eentr-o utopie moral\u0103. Conflictele dintre oameni sunt reale tocmai pentru c\u0103<br \/>\nceea ce unul consider\u0103 bine poate constitui r\u0103ul altuia. De aceea este nevoie<br \/>\nde reguli, contract \u0219i autoritate comun\u0103.<\/p>\n<h2>Leonardo da<br \/>\nVinci: Cunoa\u0219terea \u0219i dreptatea<\/h2>\n<p>Leonardo privea lumea aproape experimental. <b>\u201eEu v\u0103d pl\u0103cerea \u0219i durerea ca pe ni\u0219te<br \/>\ngemeni,\u201d<\/b> a spus el, <b>\u201einseparabile \u00een<br \/>\nexperien\u021ba uman\u0103.\u201d<\/b><span><b><b>[15]<\/b><\/b><\/span><\/p>\n<p>Dar nu era adeptul pasivit\u0103\u021bii morale. \u00centr-o not\u0103 despre<br \/>\njusti\u021bie, a formulat tran\u0219ant ideea: <b>\u201eAcela<br \/>\ncare nu pedepse\u0219te r\u0103ul porunce\u0219te, \u00een fond, ca el s\u0103 fie f\u0103cut.\u201d<\/b><span><b><b>[16]<\/b><\/b><\/span><\/p>\n<p>Aceasta era o distinc\u021bie important\u0103 pentru tema noastr\u0103.<br \/>\nA transforma r\u0103ul primit \u00een experien\u021b\u0103 folositoare <b>nu \u00eenseamn\u0103 a tolera r\u0103ul ca regul\u0103 social\u0103<\/b>. La nivel individual<br \/>\nputem transcende lovitura, la nivel colectiv trebuie s\u0103 \u00eempiedic\u0103m repetarea<br \/>\nei.<\/p>\n<h2>Mihai<br \/>\nViteazul: Subordonarea suferin\u021bei personale<\/h2>\n<p>Mihai Viteazul a oferit o perspectiv\u0103 diferit\u0103 \u2013 nu un<br \/>\nsistem filosofic, ci o moral\u0103 exprimat\u0103 prin fapte \u0219i coresponden\u021b\u0103. \u00centr-un<br \/>\nr\u0103spuns din 1595, motiva\u021bia sa era clar\u0103: <b>\u201eTot<br \/>\nce fac, din dragoste pentru cre\u0219tin\u0103tate, ca s\u0103 nu se mai verse s\u00e2ngele<br \/>\ncre\u0219tinilor.\u201d<\/b><span><b><b>[17]<\/b><\/b><\/span><\/p>\n<p><b>\u201ePentru mine,\u201d<\/b> a spus el, <b>\u201er\u0103ul<br \/>\npersonal \u00ee\u0219i pierde importan\u021ba c\u00e2nd existen\u021ba este organizat\u0103 \u00een jurul unui<br \/>\nobiectiv care \u00eel dep\u0103\u0219e\u0219te.\u201d<\/b><\/p>\n<p>\u00cen acest sens, <b>\u201eadversarul<br \/>\npoate deveni, involuntar, cel care ne oblig\u0103 s\u0103 afl\u0103m c\u00e2t de important este cu<br \/>\nadev\u0103rat scopul pentru care lupt\u0103m.\u201d<\/b><\/p>\n<h2>Machiavelli:<br \/>\nVindecarea de naivitate<\/h2>\n<p>Machiavelli a fost probabil cel mai incomod interlocutor<br \/>\nde la aceast\u0103 mas\u0103. El nu ne-a cerut s\u0103 iubim adversarul, ci s\u0103 \u00eenv\u0103\u021b\u0103m de la<br \/>\nel.<\/p>\n<p>\u00cen <i>Principele<\/i>,<br \/>\na pornit de la diferen\u021ba dintre <b>\u201ecum<br \/>\ntr\u0103iesc oamenii\u201d<\/b> \u0219i <b>\u201ecum ar trebui<br \/>\ns\u0103 tr\u0103iasc\u0103,\u201d<\/b> concluzion\u00e2nd c\u0103 omul care \u00eencearc\u0103 s\u0103 fie bun \u00een orice<br \/>\n\u00eemprejurare risc\u0103 s\u0103 piar\u0103 printre cei care nu sunt buni. <span><b><b>[18]<\/b><\/b><\/span><\/p>\n<p><b>\u201eAici apare o alt\u0103 form\u0103 \u00een care du\u0219manii<br \/>\nne pot face bine,\u201d<\/b> a spus el. <b>\u201eNe vindec\u0103 de naivitate.\u201d<\/b><\/p>\n<p>A clarificat: <b>\u201eNu<br \/>\nne fac neap\u0103rat mai r\u0103i. Ne pot face mai lucizi. Dup\u0103 tr\u0103dare, bun\u0103tatea poate<br \/>\nr\u0103m\u00e2ne bun\u0103tate, dar \u00eenceteaz\u0103 s\u0103 mai fie credulitate. \u00cencrederea poate<br \/>\ncontinua s\u0103 existe, dar nu mai este necondi\u021bionat\u0103. Generozitatea<br \/>\nsupravie\u021buie\u0219te, dar \u00eenva\u021b\u0103 s\u0103 disting\u0103.\u201d<\/b><\/p>\n<p>R\u0103ul devine astfel pre\u021bul unei cunoa\u0219teri pe care<br \/>\nconfortul nu ne-ar fi oferit-o.<\/p>\n<h2>Tesla:<br \/>\nBinecuv\u00e2ntarea deghizat\u0103<\/h2>\n<p>Tesla a oferit una dintre cele mai directe formul\u0103ri ale<br \/>\nparadoxului nostru. Povestind din <i>My<br \/>\nInventions<\/i> despre suferin\u021bele din copil\u0103rie, a spus c\u0103 acestea i-au<br \/>\nprovocat mult\u0103 durere, <b>\u201edar, din <\/b><b>perspectiva<br \/>\nmea de acum, au fost o binecuv\u00e2ntare deghizat\u0103,\u201d<\/b> pentru c\u0103 m-au \u00eenv\u0103\u021bat valoarea introspec\u021biei \u0219i au<br \/>\ncontribuit la realiz\u0103rile mele ulterioare. <span><b><b>[19]<\/b><\/b><\/span><\/p>\n<p><b>\u201eObserva\u021bia este fundamental\u0103,\u201d<\/b> am notat. <b>\u201e\u00abDin<br \/>\nperspectiva mea de acum\u00bb.\u201d<\/b><\/p>\n<p>Timpul schimb\u0103 geometria evenimentelor. Tesla nu a spus<br \/>\nc\u0103 suferin\u021ba era bun\u0103 atunci c\u00e2nd o tr\u0103ia. A spus c\u0103, privind \u00eenapoi, descoper\u0103<br \/>\n\u00een ea o cauz\u0103 a dezvolt\u0103rii sale.<\/p>\n<p><b>\u201eAceasta este probabil cea mai exact\u0103<br \/>\nformulare a \u00eentreb\u0103rii noastre,\u201d<\/b> am<br \/>\nobservat. <b>\u201eNu pentru c\u0103 r\u0103ul lor ar fi<br \/>\ndevenit moralmente bun, ci pentru c\u0103 <i>eu am devenit altcineva travers\u00e2ndu-l<\/i>.\u201d<\/b><\/p>\n<h2>Confucius:<br \/>\nNici r\u0103zbunare, nici naivitate, ci dreptate<\/h2>\n<p>Confucius a oferit probabil cel mai echilibrat r\u0103spuns.<br \/>\n\u00centrebat despre principiul de a r\u0103spl\u0103ti r\u0103ul prin bun\u0103tate, el a r\u0103spuns:<\/p>\n<p><b>\u201eCu ce vei mai r\u0103spl\u0103ti atunci bun\u0103tatea?<br \/>\nR\u0103spl\u0103te\u0219te r\u0103ul cu dreptate \u0219i bun\u0103tatea cu bun\u0103tate.\u201d<\/b><span><b><b>[20]<\/b><\/b><\/span><\/p>\n<p>Aceasta era o distinc\u021bie semnificativ\u0103. Confucius nu<br \/>\nrecomanda r\u0103zbunarea, dar nici \u0219tergerea diferen\u021bei dintre bine \u0219i r\u0103u.<\/p>\n<p><b>\u201eR\u0103ul trebuie \u00eent\u00e2mpinat cu <i>dreptate<\/i>,\u201d<\/b> a explicat el. <b>\u201eAceasta<br \/>\n\u00eenseamn\u0103 c\u0103 pot s\u0103 nu te ur\u0103sc, pot chiar s\u0103 recunosc c\u0103 experien\u021ba provocat\u0103<br \/>\nde tine m-a f\u0103cut mai puternic, mai prudent sau mai \u00een\u021belept, f\u0103r\u0103 s\u0103 declar c\u0103<br \/>\nceea ce ai f\u0103cut a fost bine.\u201d<\/b><\/p>\n<h1 data-type=\"header\">Ce am<br \/>\ndescoperit<\/h1>\n<p>Pe m\u0103sur\u0103 ce seara se apropia de sf\u00e2r\u0219it, am \u00eencercat s\u0103<br \/>\ndistilez ceea ce \u00eenv\u0103\u021basem.<\/p>\n<p><b>\u201eCe iese la iveal\u0103 din toate vocile<br \/>\nvoastre,\u201d<\/b> am spus \u00eencet, <b>\u201eeste un paradox profund: cei care ne-au f\u0103cut r\u0103u nu ne-au f\u0103cut, prin<br \/>\naceasta, bine. Dar r\u0103ul lor poate deveni materia din care noi ne construim un<br \/>\nbine pe care ei nu l-au inten\u021bionat.\u201d<\/b><\/p>\n<p>To\u021bi cei prezen\u021bi au dat din cap \u00een semn de acord.<\/p>\n<p><b>\u201eExist\u0103, a\u0219adar, o prim\u0103 istorie care<br \/>\napar\u021bine celui care a produs fapta, judecat\u0103 prin inten\u021bie, libertate \u0219i<br \/>\nresponsabilitate. \u0218i o a doua istorie care ne apar\u021bine nou\u0103, judecat\u0103 prin ceea<br \/>\nce am f\u0103cut cu efectele sale. \u00centre cele dou\u0103 se afl\u0103 timpul.\u201d<\/b><\/p>\n<p><b>\u201eTimpul nu transform\u0103 r\u0103ul \u00een bine,\u201d<\/b> am continuat, <b>\u201edar<br \/>\npoate s\u0103-i ia r\u0103ului dreptul de a avea ultimul cuv\u00e2nt.\u201d<\/b><\/p>\n<p>M-am g\u00e2ndit la ce spusese Tesla, la ce spusese Confucius,<br \/>\nla ce spusese Spinoza. Fiecare oferea o cale c\u0103tre aceea\u0219i concluzie.<\/p>\n<p><b>\u201ePoate c\u0103 aceasta este forma suprem\u0103 de<br \/>\nvictorie asupra celui care ne-a f\u0103cut r\u0103u,\u201d<\/b> am spus \u00een cele din urm\u0103. <b>\u201eS\u0103 descoperim, dup\u0103 ani, c\u0103 \u00eencerc\u00e2nd s\u0103 ne mic\u0219oreze, ne-a obligat s\u0103<br \/>\ndevenim mai mari.\u201d<\/b><\/p>\n<h1 data-type=\"header\">Ce r\u0103m\u00e2ne<\/h1>\n<p>Masa rotund\u0103 s-a \u00eencheiat, dar \u00eentrebarea r\u0103m\u00e2ne. Cum<br \/>\nmi-au f\u0103cut bine cei care mi-au f\u0103cut r\u0103u?<\/p>\n<p>Nu mi-au f\u0103cut bine prin inten\u021bia lor &#8211; acest lucru este<br \/>\nclar din corec\u021bia lui Kant. Nu au devenit moralmente buni prin consecin\u021be &#8211;<br \/>\nacest lucru este clar din Socrate \u0219i Aristotel.<\/p>\n<p>Dar mi-au oferit ceva nea\u0219teptat: mi-au oferit materia<br \/>\nprim\u0103 pentru propria mea transformare. Mi-au oferit ocazia de a descoperi din<br \/>\nce sunt f\u0103cut. M-au for\u021bat s\u0103 aleg caracterul, s\u0103 dezvolt rezilien\u021ba, s\u0103<br \/>\nconstruiesc sens din suferin\u021b\u0103, s\u0103 devin lucid f\u0103r\u0103 s\u0103 devin amar.<\/p>\n<p>I-am \u00eentrebat, la sf\u00e2r\u0219it, ce \u00eentrebare mi-ar l\u0103sa.<\/p>\n<p><b>\u201e\u00centrebarea nu ar trebui s\u0103 fie,\u201d<\/b> a spus Spinoza \u00eencet, <b>\u201e\u00abCe mi s-a \u00eent\u00e2mplat?\u00bb ci \u00abCe am devenit datorit\u0103 a ceea ce mi s-a<br \/>\n\u00eent\u00e2mplat?\u00bb\u201d<\/b><\/p>\n<p><b>\u201e\u0218i c\u00e2nd vei putea r\u0103spunde la aceasta,\u201d<\/b> a ad\u0103ugat Socrate, <b>\u201er\u0103ul<br \/>\n\u00ee\u0219i pierde puterea asupra ta.\u201d<\/b><\/p>\n<p><b>\u201eNu pentru c\u0103 devine bine,\u201d<\/b> a concluzionat Kant, <b>\u201eci pentru c\u0103 devii mai mult dec\u00e2t victima sa.\u201d<\/b><\/p>\n<p>\u0218i astfel r\u0103spunsul a ie\u0219it la iveal\u0103, nu \u00eentr-o singur\u0103<br \/>\nvoce, ci \u00eentr-un cor: r\u0103ul nu devine bine, dar noi putem deveni mai mari prin<br \/>\nel. <b>Cei care au inten\u021bionat s\u0103 ne mic\u0219oreze pot deveni, f\u0103r\u0103 \u0219tirea lor,<br \/>\narhitec\u021bii cre\u0219terii noastre. <\/b><b>Acesta<\/b>,<br \/>\nmi-am dat seama, <b>este modul \u00een care<br \/>\nmi-au f\u0103cut bine.<\/b><\/p>\n<p>R\u0103ul trebuie \u00eent\u00e2mpinat cu <b>dreptate<\/b>. Aceasta<br \/>\n\u00eenseamn\u0103 c\u0103 pot s\u0103 nu te ur\u0103sc, pot chiar s\u0103 recunosc c\u0103 experien\u021ba provocat\u0103<br \/>\nde tine m-a f\u0103cut mai puternic, mai prudent sau mai \u00een\u021belept, f\u0103r\u0103 s\u0103 declar c\u0103<br \/>\nceea ce ai f\u0103cut a fost bine.<\/p>\n<p>\u0218i astfel dup\u0103 suficient timp, dac\u0103 am reu\u0219it s\u0103 nu<br \/>\nr\u0103m\u00e2nem captivi \u00een eveniment, apare \u00eentrebarea decisiv\u0103: <b>\u201eCe am devenit<br \/>\ndatorit\u0103 faptului c\u0103 a trebuit s\u0103 trec prin asta?\u201d<\/b><\/p>\n<p>Analiza comparativ\u0103 a acestor perspective converge c\u0103tre<br \/>\nun paradox fundamental: <b>cei care provoac\u0103 un r\u0103u nu s\u0103v\u00e2r\u0219esc, prin inten\u021bia<br \/>\nlor, un bine; totu\u0219i, prejudiciul generat de ei poate constitui materia prim\u0103<br \/>\ndin care subiectul \u00ee\u0219i edific\u0103 o evolu\u021bie pe care autorul ini\u021bial nu a<br \/>\nprev\u0103zut-o \u0219i nu a inten\u021bionat-o.<\/b><\/p>\n<p>\u00cen consecin\u021b\u0103 r\u0103ul nu dispare \u0219i nu devine bine. Dar \u00ee\u0219i<br \/>\npierde dreptul de a avea ultimul cuv\u00e2nt. Poate c\u0103 aceasta este forma suprem\u0103 de<br \/>\nvictorie asupra celui care ne-a f\u0103cut r\u0103u: <b>s\u0103 descoperim, dup\u0103 ani, c\u0103<br \/>\n\u00eencerc\u00e2nd s\u0103 ne mic\u0219oreze, ne-a obligat s\u0103 devenim mai mari.<\/b><\/p>\n<p><span>[1]<\/span> Socrate,<br \/>\nCriton, 49b\u2013d, Perseus Digital Library. <a href=\"https:\/\/www.perseus.tufts.edu\/hopper\/text?doc=Perseus%3Atext%3A1999.01.0170%3Atext%3DCrito%3Apage%3D49\" rel=\"nofollow\">https:\/\/www.perseus.tufts.edu\/hopper\/text?doc=Perseus%3Atext%3A1999.01.0170%3Atext%3DCrito%3Apage%3D49<\/a><\/p>\n<p><span>[2]<\/span> Socrate, Apologia lui<br \/>\nSocrate, 41d, Perseus Digital Library. <a href=\"https:\/\/www.perseus.tufts.edu\/hopper\/text?doc=Plat.+Apol.+41\" rel=\"nofollow\">https:\/\/www.perseus.tufts.edu\/hopper\/text?doc=Plat.+Apol.+41<\/a><\/p>\n<p><span>[3]<\/span> Baruch Spinoza, Etica,<br \/>\nPartea a III-a, Propozi\u021bia XLIV, Wikisource. <a href=\"https:\/\/en.wikisource.org\/wiki\/Ethics_(Spinoza)\/Part_3\" rel=\"nofollow\">https:\/\/en.wikisource.org\/wiki\/Ethics_(Spinoza)\/Part_3<\/a><\/p>\n<p><span>[4]<\/span> Ibid.,<br \/>\nPartea a III-a, Propozi\u021bia XLIV, Scoliu, Wikisource. <a href=\"https:\/\/en.wikisource.org\/wiki\/Ethics_(Spinoza)\/Part_3\" rel=\"nofollow\">https:\/\/en.wikisource.org\/wiki\/Ethics_(Spinoza)\/Part_3<\/a><\/p>\n<p><span>[5]<\/span> Ibid.,<br \/>\nPartea a III-a, Propozi\u021bia XLIII, Sacred Texts Archive. <a href=\"https:\/\/archive.sacred-texts.com\/phi\/spinoza\/ethics\/eth03.htm\" rel=\"nofollow\">https:\/\/archive.sacred-texts.com\/phi\/spinoza\/ethics\/eth03.htm<\/a><\/p>\n<p><span>[6]<\/span> Immanuel<br \/>\nKant, \u00centemeierea metafizicii moravurilor, Sec\u021biunea I, Cambridge University<br \/>\nPress, p.7.\u00a0 \u00a0<a href=\"https:\/\/www.cambridge.org\/core\/books\/abs\/immanuel-kant-groundwork-of-the-metaphysics-of-morals\/erster-abschnitt-first-section\/BC81459431724120A71F8247A277DD01\" rel=\"nofollow\">https:\/\/www.cambridge.org\/core\/books\/abs\/immanuel-kant-groundwork-of-the-metaphysics-of-morals\/erster-abschnitt-first-section\/BC81459431724120A71F8247A277DD01<\/a><\/p>\n<p><span>[7]<\/span> Ibid., p.<br \/>\n8. <a href=\"https:\/\/academic.oup.com\/aristotelian\/article\/125\/2\/179\/8235655\" rel=\"nofollow\">https:\/\/academic.oup.com\/aristotelian\/article\/125\/2\/179\/8235655<\/a><\/p>\n<p><span>[8]<\/span> Aristotel, Etica<br \/>\nnicomahic\u0103, Cartea I, 1098a, Internet Classics Archive. <a href=\"https:\/\/classics.mit.edu\/Aristotle\/nicomachaen.1.i.html\" rel=\"nofollow\">https:\/\/classics.mit.edu\/Aristotle\/nicomachaen.1.i.html<\/a><\/p>\n<p><span>[9]<\/span><br \/>\nIbid., Cartea I, 1100b\u20131101a, Internet Classics Archive. <a href=\"https:\/\/classics.mit.edu\/Aristotle\/nicomachaen.1.i.html\" rel=\"nofollow\">https:\/\/classics.mit.edu\/Aristotle\/nicomachaen.1.i.html<\/a><\/p>\n<p><span>[10]<\/span><br \/>\nIbid., Cartea a IV-a, 1125a, Internet Classics Archive. <a href=\"https:\/\/classics.mit.edu\/Aristotle\/nicomachaen.4.iv.html\" rel=\"nofollow\">https:\/\/classics.mit.edu\/Aristotle\/nicomachaen.4.iv.html<\/a><\/p>\n<p><span>[11]<\/span><br \/>\nMihai Eminescu, Gloss\u0103, strofa a 2-a, Wikisource. <a href=\"https:\/\/ro.wikisource.org\/wiki\/Gloss%C4%83\" rel=\"nofollow\">https:\/\/ro.wikisource.org\/wiki\/Gloss%C4%83<\/a><\/p>\n<p><span>[12]<\/span><br \/>\nIbid., strofa 1. <a href=\"https:\/\/ro.wikisource.org\/wiki\/Gloss%C4%83\" rel=\"nofollow\">https:\/\/ro.wikisource.org\/wiki\/Gloss%C4%83<\/a><\/p>\n<p><span>[13]<\/span><br \/>\nJean-Jacques Rousseau, \u00c9mile sau Despre educa\u021bie, Cartea I, p. 1. <a href=\"https:\/\/api.drum.lib.umd.edu\/server\/api\/core\/bitstreams\/8b070a11-2f6b-47d7-b2b2-9b9fc7c4fc7a\/content\" rel=\"nofollow\">https:\/\/api.drum.lib.umd.edu\/server\/api\/core\/bitstreams\/8b070a11-2f6b-47d7-b2b2-9b9fc7c4fc7a\/content<\/a><\/p>\n<p><span>[14]<\/span><br \/>\nThomas Hobbes, Leviathan, Capitolul VI, Caltech Archives. <a href=\"https:\/\/www.its.caltech.edu\/~squartz\/HOBBES.pdf\" rel=\"nofollow\">https:\/\/www.its.caltech.edu\/~squartz\/HOBBES.pdf<\/a><\/p>\n<p><span>[15]<\/span> Leonardo da Vinci,<br \/>\nCaietele lui Leonardo da Vinci, Vol. II, Project Gutenberg. <a href=\"https:\/\/www.gutenberg.org\/cache\/epub\/5000\/pg5000.html\" rel=\"nofollow\">https:\/\/www.gutenberg.org\/cache\/epub\/5000\/pg5000.html<\/a><\/p>\n<p><span>[16]<\/span><br \/>\nIbid., sec\u021biunea Thoughts on Life and Art. <a href=\"https:\/\/www.gutenberg.org\/cache\/epub\/5000\/pg5000.html\" rel=\"nofollow\">https:\/\/www.gutenberg.org\/cache\/epub\/5000\/pg5000.html<\/a><\/p>\n<p><span>[17]<\/span> Documente privitoare<br \/>\nla istoria rom\u00e2nilor, Colec\u021bia Hurmuzaki, Vol. XI, Biblioteca Digital\u0103. <a href=\"https:\/\/www.biblioteca-digitala.ro\/reviste\/Valachica\/dl.asp?filename=10.17-Valachica-Lucrarile-sesiunii-de-comunicari-stiintifice.pdf\" rel=\"nofollow\">https:\/\/www.biblioteca-digitala.ro\/reviste\/Valachica\/dl.asp?filename=10.17-Valachica-Lucrarile-sesiunii-de-comunicari-stiintifice.pdf<\/a><\/p>\n<p><span>[18]<\/span>Niccol\u00f2<br \/>\nMachiavelli, Principele, Capitolul XV, North Hunterdon-Voorhees School District<br \/>\nResources. \u00a0<a href=\"https:\/\/www.nhvweb.net\/nhhs\/socialstudies\/dduerring\/files\/2011\/10\/The-Prince-excerpts-with-questions.pdf\" rel=\"nofollow\">https:\/\/www.nhvweb.net\/nhhs\/socialstudies\/dduerring\/files\/2011\/10\/The-Prince-excerpts-with-questions.pdf<\/a><\/p>\n<p><span>[19]<\/span>Nikola<br \/>\nTesla, My Inventions: The Autobiography of Nikola Tesla, Capitolul I,<br \/>\nWikisource. <a href=\"https:\/\/en.wikisource.org\/wiki\/My_Inventions\" rel=\"nofollow\">https:\/\/en.wikisource.org\/wiki\/My_Inventions<\/a><\/p>\n<p><span>[20]<\/span>Confucius, Analectele, Cartea XIV, capitolul 36, CCNMTL \/<br \/>\nColumbia University. <a href=\"https:\/\/ccnmtl.columbia.edu\/services\/dropoff\/china_civ_temp\/week03\/pdfs\/select1.pdf\" rel=\"nofollow\">https:\/\/ccnmtl.columbia.edu\/services\/dropoff\/china_civ_temp\/week03\/pdfs\/select1.pdf<\/a><\/p>\n<p><\/main><\/p>\n<footer class=\"svelte-x63bga\">\n<div class=\"meta svelte-x63bga\">\n<div class=\"authors svelte-x63bga\"><span class=\"names svelte-x63bga\"><a href=\"https:\/\/adevarul.ro\/author\/2079\" rel=\"author\" class=\"svelte-x63bga\">Corneliu Vi\u0219oianu<\/a><\/span><\/p>\n<div class=\"_hydratable\" data-props=\"%7B%22showLive%22%3Atrue%7D\" 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