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Presentación "Cioran: el pesimista seductor"



Cioran: El pesimista seductor
Conversaciones con Fernando Savater, Simone Boué, Matei Calinescu, Ana Simon...
Carlos Cañeque
/ Maite Grau
Editorial Sirpus
Descargar Ficha Técnica - PDF

Emil. M. Cioran es uno de los pensadores más insólitos del siglo XX. Transgresor de toda frontera y guiado por un pesimismo que a veces parece apuntar al suicidio, el autor rumano es, sin embargo, estremecedoramente atractivo y lúcido. Sus libros constituyen una reflexión sobre el vacío, el sinsentido de la vida y la desesperación, y quieren ser, ante todo, «un verdadero peligro para el lector». Iconoclasta y desmitificador puro, Cioran se empeña con escandalosa obstinación en quitar las máscaras a todos los elementos edificados por el siempre delirante pensamiento humano. Su pesimismo radical está acompañado por la ironía y se expresa mediante un estilo inimitable. Desde 1937 se instala en París y comienza a publicar sus libros en francés. ¡Qué regalo para la historia de las letras galas! Cada uno de sus aforismos (que él quiere que sean como «bofetada» para despertar al lector) revela una concepción del mundo en donde la vida, la historia, las ideologías, las religiones, el amor y todo lo demás aparecen como patéticas alucinaciones de la imaginación. Cioran puede ser visto como un Lucifer (el lúcido por excelencia) que se pusiera a pensar y a escribir con insoportable crudeza. Este es un libro de entrevistas, el resultado de muchas horas de charla grabadas en magnetofón con algunas de las personas que mejor han conocido a Cioran

264 págs. 150 x 210 mm.
Rústica
ISBN: 84-96483-23-1



Con motivo de la presentación de "Cioran: el pesimista seductor", Ana Zendrera (Sirpus) organizó una comida en Madrid en un buen restaurante del Paseo de los Recoletos. Además de la editora y los autores Carlos Cañeque y Maite Grau, compartieron charla el filósofo Fernando Savater, el escritor e historiador Horacio Vázquez-Rial, Carlos Moya, Enrique Montoya, la Delegada de Cultura de la Embajada de Rumanía en España, y el distribuidor de Sirpus, Jesús Fernández Suárez.




Charla con los autores del libro Carlos Cañeque y Maite Grau, además de Philippe Gaurnier, que participó en el mismo.

Extracto de su conversación sobre Emile Cioran y su vida y obra.

El libro "Cioran, el pesimista seductor" ha sido publicado por Sirpus.

Cioran on Johann Sebastian Bach



"without Bach, God would be complete second rate figure"

"Bach's music is the only argument proving the creation of the Universe can not be regarded a complete failure"

"Dieu peut remercier Bach, parce que Bach est la preuve de l'existence de Dieu"

"S'il y a quelqu'un qui doit tout à Bach, c'est bien Dieu"


Das "Air" von Johann Sebastian Bach aus der 3. Suite für Orchester (D-Dur; BWV 1068), 2. Satz. Einfach zurücklehnen, ins Grüne schauen und genießen.

The "Air" by Johann Sebastian Bach from the 3rd orchestral suite (D minor; BWV 1068), 2nd movement. Just lean back, look into the green and enjoy.

Photo 2005 by Nebelwarner: Forest at the "Venner Moor" near the city of Senden (German state North Rhine-Westphalia).



Floraleda Sacchi (Harp) plays Prelude No. 1 in C Major BWV 846 from The Well-Tempered Clavier, Book I by Johann Sebastian Bach.
Images from Picnic at Hanging Rock by Peter Weir

Notebooks



The English translation of Cioran's Notebooks (Cahiers) has been delayed indefinitely.



Cioran - Amazon US

Cioran - Amazon UK

Weiße Nächte

Ein Remix-Album und Requiem der besonderen Art: Als Ausgangsmaterial für die Titel auf Weiße Nächte verwendet Brinkmann Auszüge aus Originaltonaufnahmen Ciorans (von der ebenfalls bei supposé erschienenen CD »Cafard«) und bettet diese in eine Soundtrack-Melange aus Minimal Techno, Jazz-Samples und Musique concrète ein. Neun kleine Kompositionen, Miniaturen – ein akustisches Skizzenbuch... "Brinkmann hat aus Gesprächen E. M. Ciorans Ausschnitte ausgewählt, die er fast unmerklich in die Musik eingewoben hat. Sie tauchen an einer Stelle auf und verschwinden an einer anderen wieder. Es ist ein entspannter und, was lakonisch vorgeführt wird, sehr genauer Zugang zur Sprache. Die musikalischen Skizzen machen das Tröstende an Ciorans Ausführungen deutlich: Eingebettet in eine Musik, die ihrerseits Jazzsamples und andere verrauschte Referenzen der musikalischen Vergangenheit in pluckernde Beats und fein knisternde Elektronik einbettet, wirken seine Statements irgendwie beruhigend. Das Schwebende, an einem Vorüberziehende der Musik versetzt die Bedeutungsschwere in Schwingung..." (SPEX)

"Brinkmanns Qualität liegt darin, daß er Musik und Wortsinn in einen unentschiedenen Kampf um die Aufmerksamkeit der Zuhörer führt... Ein Dancefloor-Ereignis der synästhetischen Art!" (die tageszeitung)

"Überzeugende Vorschläge für einen zukünftigen Post-Techno, der sich der Dichotomie von Listening-Room und Dancefloor elegant entzieht." (StadtRevue Köln)

"Minimalismus wurde selten so streng und doch ungemein spannend erzählt." (Groove)



Verlag: Supposé (1999)
Kategorie: Musik Kunst
Art: Hörspiel
Länge: 30 Min.
Ausstattung: keine Angabe
Sprecher: E.M. Cioran
ISBN: 3-932513-11-8

Skeptische Tradition im zeitgenössischen Denken Ciorans und Lyotards

Caroline Krüger

Sich mit Skepsis zu befassen ist nicht nur ein schwieriges Unterfangen, weil es ja so allerlei massive Vorurteile gegen sie gibt, sondern es ist auch ein notwendiges Unterfangen in einer Zeit, die nach Orientierung, nach Sinn und nach Zielen sucht. Dieser besonderen Bedeutung der Skepsis gerade in heutiger Zeit widmet sich die Autorin in dem vorliegenden Werk. Die Autorin zeigt, wie die Skepsis nicht nur als eine philosophische Haltung aufgefasst werden kann, sondern auch welchen Standpunkt sie einnimmt, von dem aus man in ganz spezifischer Weise einen fundamentalen Diskurs über aktuelle Probleme und Fragen einer in sich verharrenden akademischen Philosophie führen kann.

Sie zeigt spannend und anschaulich zugleich, wie wichtig es ist, skeptisches Denken nicht als Problem zu betrachten, sondern vielmehr als Herausforderung und aktuelle Methode der Philosophie zu begreifen. Insofern ist das vorliegende Werk nicht nur ein bedeutender Beitrag zur Wiederbelebung eingetrockneter und beamteter europäischer Philosophie, sondern auch ein programmatischer und leidenschaftlicher Aufruf, eine klare strategische Position einzunehmen und Philosophie wieder lebendig und im gesellschaftlichen Diskurs in der ihr angemessenen Weise wirksam werden zu lassen!

(Philosophie und Gesellschaft, Band 13)
254 S.
ISBN 3-86097-222-7
28,00 Euro
Holos Verlag

Cioran - Amazon Deutschland

Entretiens

Entretiens avec François Bondy, Fernando Savater, Helga Perz, Jean-François Duval, Léo Gillet, Luis Jorgen Jalfen, Verena von der Heyden-Rynsch, J.L. Almira, Lea Vergine, Gerd Bergfleth, Esther Seligson, Fritz J. Raddatz, François Fetjö, Benjamin Ivry, Sylvie Jaudeau, Gabriel Liiceanu, Bernard-Henri Lévy, Georg Carpat Focke, Branka Bogavac Le Comte, Michael Jacob.

Poche: 319 pages
Editeur : Gallimard (3 mai 1995)
Collection : Arcades
Langue : Français
ISBN-10: 2070733947
ISBN-13: 978-2070733941

Entretiens - Amazon France

18 mai 1995
Philippe LEFAIT annonce la sortie chez Gallimard du dernier ouvrage de CIORAN "Entretiens", puis du CD de Tethered MOON interprètant Kurt WEILL.
Emission: JA2 DERNIERE
Production: France 2
Lefait, Philippe


Interviu Cioran



Filmul "APOCALIPSA DUPA CIORAN" (fragmente) realizat de Gabriel Liiceanu si Sorin Iliesiu. Muzica (preluata din coloana sonora a filmului): Andrei Tanasescu.

Director: Gabriel Liiceanu si Sorin Iliesiu
Muzica: Andrei Tanasescu


Cioran - Librariile Humanitas

Emil Cioran und die Religionen: Eine interkulturelle Perspektive

von Franz Winter

Taschenbuch: 146 Seiten
Verlag: Bautz, Traugott; Auflage: 1 (30. Januar 2007)
Sprache: Deutsch
ISBN-10: 3883092916
ISBN-13: 978-3883092911

Emil Cioran und die Religionen: Eine interkulturelle Perspektive - Amazon Deutschland

Mystik des Nihilismus?

Auseinandersetzung mit Emil Ciorans Werk aus systematisch-theologischer Perspektive orthodoxer Prägung

von Silvana Lindner



Taschenbuch: 179 Seiten
Verlag: Lang, Peter Frankfurt; Auflage: 1 (Februar 2006)
Sprache: Deutsch
ISBN-10: 3631543832
ISBN-13: 978-3631543832

Mystik des Nihilismus? - Amazon Deutschland

The Days of the Trumpet Call - Von Thronstahl - Pessoa / Cioran

Von Thronstahl / Days Of The Trumpet Call, The ‎– Pessoa / Cioran
Label: Terra Fria ‎– tf003
Format: CD, Album, Limited Edition (500 copies)
Country: Portugal
Released: 31 Jul 2004
Genre: Electronic
Style: Industrial, Ambient, Neofolk

1  Days Of The Trumpet Call, The –   Das Ewige Begräbnis 3:47

2 Days Of The Trumpet Call, The –  Rendez Vous 4:03

3 Days Of The Trumpet Call, The –  Viriato Voice – Nury Ribeiro 2:54

4 Days Of The Trumpet Call, The –  Nevoeiro Voice – Rui Carvalheira 2:19
5 Von Thronstahl –  The Musicians Of Our Time 4:25
6 Von Thronstahl –  Flut, Trance, Traum, Nacht 4:49

7 Von Thronstahl –  Interregnum 3:15
8 Von Thronstahl –  O Quinto Império Voice – Nury Ribeiro 3:09
9 Von Thronstahl –  O Encoberto / The Concealed  3:29
10 Von Thronstahl –  O Encoberto / The Hidden OneVoice – Maurício Janeiro 3:25
11 Von Thronstahl –  The Whole Great World In Flames 4:54
12 Von Thronstahl –  The Death Of The Trumpet 2:27
13 Von Thronstahl –  L'Amour De La Solitude 4:10



Cioran, comedian or martyr?

Cioran Presentation - 21 August 2007 - Australia

1. Introduction

About 12 years ago a close friend of mine mentioned the name Cioran for the first time. 'You like Nietzsche' he said. 'If you like Nietzsche, you'll definitely like Cioran'. When I saw one of his books during my regular wanderings in Amsterdam book shops, I bought it immediately. Thus Bitter Syllogisms (1954) was my first introduction to the grim and dark but also wonderful and, for those who see it, comical world of Emile Cioran.

Bitter Syllogisms, I could say one of the most famous and most admired amongst Cioran-fans all over the world - but then again that applies to practically all of his books -, was for a few years the only Cioran-book I had. And that is because Cioran writes so dense, is so engaging and at the same time so exhausting that after having read one chapter of his aphorisms - for that is the literary form he uses in Bitter Syllogisms and most of his other books - you feel like you have wrestled through several heavy volumes of philosophy. Cioran himself has said about his style: What I am saying is the result of something, of an interior process. And I give the result, but I am not writing the road and the process leading up to that result. Instead of publishing three pages, I suppress everything, except the conclusion.' You have to read Cioran, re-read him and the re-read him again many times. Slowly it starts to sink in. And even if you have the 'aha-erlebnis' upon the first reading of his aphorisms or one of the short and just as dense chapters of his other works, you want to re-read it again many times to make it your own.

Does that make Cioran your best friend, your spiritual guide in life? Not only is that a question I would have to answer in a negative way, it is also something Cioran himself would abhor. He definitely never intended to be anybody's guiding light. 'Aphorisms don't convert people, don't convince them. I don't want to convince', he said in an interview. If anything, Cioran teases the reader, he challenges, but as such he wants to give the reader something to think about, something that maybe disturbs the reader, that may change his outlook upon things. 'I think that a book has to leave a wound, that it has to change the life of a reader in one way or another. A book has to turn everything upside down, put everything into question.' Cioran hated nothing as much as set ideas, or worse: a 'fixed' philosophy, one might say a philosophy without room to breathe. 'If somebody writes an essay, he starts from certain fixed ideas and he remains the prisoner of these ideas.' Cioran hated this, reason why he chose the aphorism, reason also why he never constructed a typical 'Philosophy according to Cioran'. Reason why he hasn't been the subject of much academic approach, but then again that would be another thing he would only agree upon, as he loathed the academic world. 'I am an enemy of the University', he said in an interview. 'I think it is a danger, the death of the mind.'


Cioran continuously takes you out of your comfort zone and once you think that you've finally decided you are on a par with him, he slaps you in the face the next instant. Let me give you an example from The trouble with being born. 'Why fear the nothing in store for us when it is no different from the nothing which preceded us: this argument of the Ancients against the fear of death is unacceptable as consolation. Before, we had the luck not to exist; now we exist, and it is this particle of existence, hence of misfortune, which dreads death. Particle is not the word, since each of us prefers himself to the universe, at any rate considers himself equal to it', he said in The trouble with being born, in a reaction to the stoics, whom he much admired by the way.

There are many times when I come across an aphorism and find myself annoyed. I start accusing Cioran of being a teenager who has never learned the art of growing up. I have given this presentation the title Cioran, comedian or martyr? in the first place because that was the title of one of the essays on his work I found on the Internet, but it is also a great title for a presentation on Cioran. While reading his books you think all the time: Is this guy for real? He can't be THIS negative. When a Parisian lady once heard what titles Cioran had given to his books, she exclaimed: - 'But this man hates life!' - an anecdote that made Cioran himself laugh. If you read his interviews and then again go back to his books, you discover that there is so much more. That is to say IF you want to discover this. In circles of philosophers, academics and critics there are just as many people who love him as there are those who can't stand him. Cioran has always been controversial and he will undoubtedly continue to be considered controversial. But it may by now be quite clear where I stand in this.

I hope to be able to give you a little introduction into the work and the world of the man I consider one of the most important thinkers of the 20th century - if not THE most important thinker -, and I am not the only one. Amongst his many admirers is French writer Michel Houellebecq.

Cioran could indeed be called an heir of Nietzsche, even though that would be another title he would most strongly reject, in spite of his admiration for the German philosopher. Nietzsche is always being labelled 'the philosopher with the hammer' and as such it wouldn't be a bad idea to label Cioran 'the philosopher with the sledge hammer'. Not a bad title for a man who said that 'An aphorism has to be like a smack in the face.'

When I told my friend in Amsterdam that I was planning to do a presentation on Cioran, he said that that is almost impossible, as the only way to do him justice is to quote him extensively. I am happy to give you some quotes from his work, but I also think that there are certain recurrent themes in his work, even if it may not be a 'closed' philosophical system. But let me first tell you something about his life.


2. His life
Cioran was born in 1911 in the Transylvanian village of Rasinari as the son of an orthodox priest. He always refers to the first ten years as the happiest of his life. He loved life amongst the simple peasants, who were mostly illiterate. One of the famous anecdotes that abound, is that he used to play soccer with the skulls he found on the local cemetery. When his father took him away from the village when he was ten years old - he had to go to college in the small city of Sibiu - Cioran felt like he was taken out of paradise. All of this has left a heavy mark on him as a person and as a writer.

As an adolescent he suffered from insomnia, and he has many times acknowledged that this has been very influential on him as a writer. It made him sombre and withdrawn. His insomnia resulted in his first book in Rumanian, On the Heights of Despair, published in 1934. Clearly the work of an adolescent, it contains all the germs for the thoughts he would elaborate in his later works. The title is a take on news items on suicide that always start with: 'On the height of despair Mr so and so has taken his own life...'etc.

Cioran always stresses the relieving effect of writing. Writing is for him a necessity. He has said both that he would have become a murderer and that he would have committed suicide if he wouldn't have had the possibility to write. The idea of suicide is a recurring idea in both his books and his interviews. For Cioran the possibility of suicide, the possibility to end our lives on the moment we select ourselves, independent of some higher might, is a liberating idea that paradoxically prevents many people from actually committing this deed. 'We dread the future only when we are not sure we can kill ourselves when we want to.' [The trouble with being born]

'I don't support suicide, but I suport the idea of suicide', he has often said. And he also said many times that without this liberating idea, he might indeed very well have committed suicide. But he also said that many of his readers came to him to tell him they would have committed suicide if they wouldn't have had Cioran's books.

About the relieving effect of writing he said in an intreview: 'If you detest someone, just take a piece of paper and write 10, 20, 30 times: X is an asshole. And after a few minutes, you will feel relieved. You detest them less.'

The fact that he didn't want to be anybody's guide is also associated with the role his writing had for him. Cioran wrote for himself, to get rid of his demons.

Of course On the heights of despair was embarrassing for the son of an Orthodox priest. His mother once told him: 'If I would have known that you would become such a miserable person, I would have had an abortion.' In many interviews Cioran comes back upon this moment, as it was essential for his life and thoughts. After his mother had said this, he realised that life was a coincidence and as such it was a liberation for him, as he realised that life was meaningless. We will see further on which mark this left on his work.

Cioran studied philosophy in Bucharest and he graduated on a thesis on Bergson. In this period he also started to get fascinated by the movement of the Iron Guard, a sort of nationalistic/fascistic organisation in Rumania. Later in life he seldom spoke about this and as I know hardly anything about it, I am not getting into this any further.

In 1937 he wrote his last book in Rumanian, Tears and Saints, for me his first really great book. I will come back upon it later when I talk about his thoughts and philosophy.

He convinced the University Board that he needed a grant to continue his studies on Bergson in Paris. In 1937 he left Bucharest for Paris.

Initially he continued writing in Rumanian, but while translating the poet Mallarmé, he suddenly realised what nonsense it was to continue writing in Rumanian and from that moment onwards he wrote only in French. He finally got rid of his insomnia by exhausting himself through making long bicycle rides in the French countryside. His first book in French appeared in 1949 and was rewritten four times after Gallimard had accepted it. 'Precis de decomposition' - 'A little history of decay'. In the piece he wrote on the occasion of Cioran's death, French philosopher Bernard-Henri Levy said: 'In this book everything has been said and the only thing left for him is to repeat himself luxuriously, which he did.' - I couldn't agree more, as I consider this Cioran's most important book and the basis for his 'philosophy'- if he has any.

Cioran has often told how Gallimard was stuck with the 2000 copies of A short history of decay for the next 25 years. Even though he was a well-known name in (some) literary circles, it would take a few more decades before a wider audience would discover Cioran. Not that he cared a lot. He lived a low-profile life in the simple Parisian apartment where he would live till the end of his life, working on and off as a translator and proofreader while working on new books. In the fifties Cioran met Simone Boué, who would remain his partner for the rest of his life. They never married, nor did they have any children.

Even though Cioran led a low-profile life, he did move around in literary circles in the fifties and sixties. He was friends with the French/Rumanian writer, playwright and founder of the Theatre of the Absurd, Eugène Ionesco, and he also befriended another famous absurdist playwright, the Irish/French writer Samuel Beckett, best known for his play Waiting for Godot. Beckett would later end their friendship because he found Cioran too pessimistic.

As the years progressed, Cioran became more and more of a recluse, while his literary fame was rising, especially since the seventies. His books started to appear in translation and Cioran was sometimes invited for literary occasions, where he did interviews, a lot of which were published in the book Entretiens (Gallimard). Only available in French, if you speak the language highly recommended as it offers a very clear, simple, readable and at times funny account of Cioran's world.

In the second half of the eighties he gave up writing; he'd had it and he thought he had written enough. He continued doing interviews though, until he became the victim of dementia and lived his last year in forgetfulness, hardly recognising the few people visiting him in hospital. He died in 1995.


3. His ideas.
Many say it is hardly possible to say anything in general about Cioran's ideas, but I don't agree on this point. I think there are some recurring themes throughout his work, even though as a whole it keeps a highly fragmentary nature.

In his book Anathemas and Admirations Cioran calls himself 'The skeptic-on-duty of a decaying world'. That word, decay, is a key element in Cioran's world. But what exactly is 'decay' - as I think it is one of many words that have been used too extensively, reason why its meaning has been somewhat eroded.

You could say that for Cioran decay started with creation itself, to be more precise; with the creation of mankind, homo sapiens, with the focus on 'sapiens'. Knowledge created man's downfall and the idea of original sin is another key element in his work, if not THE key element everything can be carried back to.

I have told you before about the moment his mother told him she would have had an abortion if she would have known Cioran would be such a miserable person. I have also told you how this was an 'aha-erlebnis' for Cioran. This made everything clear; life had no meaning.

A recurring theme in his work, and the main theme in A short history of decay, is pride or haughtiness. The biblical idea of original sin: man deeming himself at least as important as God, if not more important. According to Cioran man cannot live with the idea that life has no meaning and that his own existence is insignificant. Man wants to see himself as the centre of the world, and according to Cioran that's where the trouble starts. Life must have a meaning. Man starts creating ideas, in itself no drama, as an idea as such should be neutral. But man cannot live with neutral ideas and has to attach his own passions to them. To make clear what Cioran means, let me read the following parts from the opening chapter of A short history of decay; Genealogy of Fanaticism:

"In itself, every idea is neutral, or should be; but man animates ideas, projects his flames and flaws into them; impure, transformed into beliefs, ideas take their place in time, take shape as events: the trajectory is complete, from logic to epilepsy...whence the birth of ideologies, doctrines, deadly games.

Idolaters by instinct, we convert the objects of our dreams and our interests into the Unconditional. History is nothing but a procession of false Absolutes, a series of temples raised to pretexts, a degradation of the mind before the Improbable. Even when he turns from religion, man remains subject to it; depleting himself to create fake gods, he then feverishly adopts them: his need for fiction, for mythology triumphs over evidence and absurdity alike. His power to adore is responsible for all his crimes: a man who loves a god unduly forces other men to love his god, eager to exterminate them if they refuse."


"Scaffolds, dungeons, jails flourish only in the shadow of a faith - of that need to believe which has infested the mind forever. The devil pales beside the man who owns a truth, his truth."

"Here certitudes abound: suppress them, best of all suppress their consequences, and you recover paradise. What is the Fall but the pursuit of a tuth and the assurance you have found it, the passion for a dogma, domicile within a dogma? The result is fanaticism - fundamental defect which gives man the craving for effectiveness, for prophecy, for terror."


"A human being possessed by a belief and not eager to pass it on to others is a phenomenon alien to the earth, where our mania for salvation makes life unbreathable."

"It is enough for me to hear someone talk sincerely about ideals, about the future, about philosophy, to hear him say "we" with a certain inflection of assurance, to hear him invoke "others" and regard himself as their interpreter - for me to consider him my enemy."

"Every faith practices some form of terror, all the more dreadful when the "pure" are its agents."


"All of life's evils come from a 'conception of life'"

"The fanatic is incorruptible: if he kills for an idea, he can just as well get himself killed for one; in either case, tyrant or martyr, he is a monster."

And in the next chapter, The Anti-Prophet, he says:

"History: a factory of ideals...lunatic mythology, frenzy of hordes and of solitaries...refusal to look reality in the face, mortal thirst for fictions..."

"The source of our actions resides in an unconscious propensity to regard ourselves as the center, the cause, and the conclusion of time. Our reflexes and our pride transform into a planet the parcel of flesh and consciousness we are. If we had the right sense of our position in the world, if to compare were inseperable from to live, the revelation of our infinitesimal presence would crush us. But to live is to blind ourselves to our own dimensions..."

From this it may become more clear why and how Cioran was opposed to systems, be it religious, political or philosophical. As Bernard-Henri Levy said in the aforementioned article: 'He puked on builders of systems.'

The above idea of man as the centre of the world, his world, is closely related to the Nietzschean idea of 'Der Wille zur Macht' - The will to power. Cioran was fascinated by man's underlying motives for his actions. This is an idea we may come across in the work of many thinkers throughout the ages, but for Cioran it was a key element in his work. Man is an opportunistic animal, an 'indirect' animal, as he calls him in A short history of Decay. 'Whereas the animals proceed directly to their goal, man loses himself in detours; he is the indirect animal par excellence.' Thus all our actions have an underlying motive and this is another key element in Cioran's thoughts, related to the above.

I mentioned the book Tears and Saints as the first real important work by Cioran. When he suffered from his insomnia, he developed an obsessive interest in the lives of saints, this in spite of the fact that he didn't believe in a god himself. He always said he would have loved to be able to believe, but he simply couldn't. Nevertheless, he started talking to 'God' when he suffered from insomnia. As there was no one else to talk to, the idea of a 'God' presented itself automatically, he said in an interview.

In Tears and Saints the idea of 'the will to power' is a central theme. Cioran sees in the suffering of saints a means to (in the end) exert their will and thus their influence - say: make sure their meaningless lives become important, even beyond the grave. The following aphorism is a good illustration of this idea:

"Could saints have a will to power? Is their world imperialistic? The answer is yes, but one must take into account the change of direction. While we waste our energy in the struggle for temporary gains, their great pride makes them aspire to absolute possession. For them, the space to conquer is the sky, and their weapon, suffering. If God were not the limit of their ambition, they would compete in ultimates, and each would speak in the name of yet another infinity. Man is forever a proprietor. Not even the saints could escape this mediocrity. Their madness has divided up heaven in unequal portions, each according to the pride they take in their sufferings. The saints have redirected imperialism vertically, and raised the earth to its supreme appearance, the heavens."
Cioran was looking for nothingnesss, the void, the Buddhist nirvana. Only when man has reached this, real freedom and real happiness is possible. You could say that he was looking for Nirvana via dark and negative means, where Buddhism takes a somewhat lighter path. But in the end they are looking for the same, and it is no surprise that Buddhism was the only religion Cioran felt any affinity with. 'Buddhism shows you your non-reality' he once said, and that must have been music to his ears. But in the end he realised he couldn't go all the way with Buddhism, even though he recognized everything; renouncing the will, destruction of the self and as such victory over the self. He acknowledged for instance that he got angry very easily, and that is completely unacceptable in Buddhism.


4. The importance and place of Cioran.
You may wonder why I am so fascinated by a writer who is not easy, nor positive, and I have to admit that I have asked myself that question many times. Maybe Cioran himself gives the best answer when he says that 'the optimism of utopians is depressing and merciless'. I couldn't agree more. When people try to point out the idea of progress, Cioran points to history which he calls 'the antidote of progress'. I can't really blame him, even though I see things a little different and more optimistic.

For me Cioran is somehow the best medicine against depression. After a few pages Cioran I always feel mentally invigorated. Reading Cioran not only confirms that the world is a meaningless place full of evil - and it is very nice when this is being acknowledged - it also leaves the freedom he is talking about, the void we are looking for and that I consider a void that has to be filled by myself, in a way I want, but without a system, utopia or ideology that weighs too heavy on my shoulders. At such I consider his quest for nothingness, for the void, as the search for something new, the search for real liberation. You can't construct life on a false base. You are nowhere if you don't first detect the flaws and shortcomings of life and especially of human existence.

I recognised myself in the following words of Spanish philosopher Fernando Savater in an interview with Cioran; 'In all your books, next to the aspect we could call pessimistic and black, there shines a strange joy, an inexplicable but stimulating happiness, even life-encouraging.'

And this week I happened to be leafing through an old copy of the French Magazine Litteraire, dedicated to the theme 'Hate'. The article on fundamentalism ended with the following lines, which perfectly explain why I can't get enough of Cioran:

'These days there is a lot of talk about the end of all utopias - I doubt it, but the end of utopias wouldn't be a terrible blow: One would finally find the time to focus on mankind itself; maybe that would be a new chance for humanism.'

Finally I would like to give the word to Cioran himself, who said in The trouble with being born: 'The certitude that there is no salvation is a form of salvation, in fact it is salvation. Starting from here, we might organize our own life as well as construct a philosophy of history: the insoluble as solution, as the only way out...'

I hope I have given you some insight in the life and work of Emile Cioran. Even though I have been reading him for ten years, I often have the idea that I've only just begun. Cioran definitely is one of those writers you could devote your life to and there is a lot more to say about him, as I had to leave many things out.

I know he is very controversial and like I said before: I don't have the idea that that is going to change, nor would I want it to change, because that would mean the definitive death of Cioran.

______________________

Emile Cioran [1911-1995]


Some aphorisms:


The trouble with being born:

'Seen from the outside, harmony reigns in every sect, clan, and party; seen from the inside, discord. Conflicts in a monastery are as frequent and as envenomed as in any society. Even when they desert hell, men do so only to reconstruct it elsewhere.'


'Look neither ahead nor behind, look into yourself, with neither fear nor regret. No one descends into himself so long as he remains a slave of the past or of the future.'


'I suppressed word after word from my vocabulary. When the massacre was over, only one has escaped: Solitude. I awakened euphoric.'


'A book is a postponed suicide.'


'I begin a letter over and over again, I get nowhere: what to say and how to say it? I don't even remember whom I was writing to. Only passion or profit find at once the right tone. Unfortunately detachment is indifference to language, insensitivity to words. Yet it is by losing contact with words that we lose contact with human beings.'


On the heights of despair:

'I do not like prophets any more than I like fanatics who have never doubted their mission. I measure prophets' value by their ability to doubt, the frequency of their moments of lucidity.'


'To possess a high degree of consciousness, to be always aware of yourself in relation to the world, to live in the permanent tension of knowledge, means to be lost for life. Knowledge is the plague of life, and consciousness, an open wound in its heart.'



Cioran in an interview with Swiss journalist Jean-François Duval:

'From the moment you have accepted existence, you have to accept prostitution.'
Kees Bakhuyzen

Le suicide

Les romantiques furent les derniers spécialistes du suicide. Depuis, on le bâcle...
Cioran

Le suicide est un supplice pour ceux qui restent sans comprendre.
Romain Guilleaumes

Le suicide est l'ultime courage et la bravoure sublime des lâches.
Romain Guilleaumes

Le plus beau présent de la vie est la liberté qu'elle vous laisse d'en sortir à votre heure.
André Breton

Le suicide c'est la ressource des hommes dont le ressort a été rongé par la rouille.
Pierre Drieu la Rochelle

Le suicide, c'est prendre les choses en mains et se montrer responsable, refuser enfin de s'en remettre à autrui, au hasard ou à la providence.
Romain Guilleaumes

L'homme qui attente à ses jours montre moins la vigueur de son âme que la défaillance de sa nature.
Chateaubriand

Quand quelqu'un se rend compte que sa vie ne vaut rien, soit il se suicide, soit il voyage.
Edward Dalhberg

C'est moins définitif que le suicide de se saouler la gueule, mais ça
revient au même.
Robert Malaval

Ce n'est pas que le suicide soit toujours de la folie. Mais en général, ce n'est pas dans un accès de raison que l'on se tue.
Voltaire

Dieu ne parvient que par sa pitié à distinguer le sacrifice du suicide.
Jean Giraudoux

La vie n'est qu'un long suicide inconscient.
Amandine Rivière

Le suicide, cette mystérieuse voie de fait sur l'inconnu.
Victor Hugo

Pour un désespéré il y a pire que le suicide, c'est l'instinct de conservation.
Bernard Willems-Diriken, dit Romain Guilleaumes

Celui qui se tue court après une image qu'il s'est formée de lui-même : on ne se tue jamais que pour exister.
André Malraux

Il n'y a pas de suicides, il n'y a que des meurtres.
Elsa Triolet

Suicide. Ce moyen qui nous soustrait à la persécution des hommes.
Chateaubriand

L'idée du suicide est une liberté, la tentative de suicide une soupape, et la pulsion qui mène au suicide un acte incontrôlable précédé d'un choix sans cesse reporté.
Chantal Debaise

Il faut réussir un suicide au moins une fois dans sa vie, ne serait- ce que pour éviter de mourir idiot.
Comte de Saint-Germain

L'obsession du suicide hante plus de gens qu'on ne croit...
Louis Malle

Quand on se tue, c'est pour infliger sa mort aux autres.
Françoise Sagan

Idées de suicide : c'est gentil comme tout ces petites bêtes-là, et si facile à nourrir. Elles mangent tout : des chagrins, des dents arrachées, des blessures d'amour-propre ou non, des déficiences sexuelles, des larmes pas pleurées...
Jean Levy, dit Jean Ferry

Le suicide, c'est l'ultime expression de la liberté. De savoir que l'on peut choisir sa mort, ça aide à vivre.
Guy Bedos
Le suicide est une pièce dont la face est la mort de l'amour, et le pile l'amour de la mort.
Bernard Willems-Diriken, dit Romain Guilleaumes

Le suicide est l'effet d'un sentiment que nous nommerons l'estime de soi-même, pour ne pas le confondre avec le mot honneur.
Honoré de Balzac

Accepter de vivre, n'est-ce pas parfois une forme de suicide ?
Eugène Cloutier

Le suicide n'est pas un acte. On est saisi par le suicide comme par un vertige, on subit le suicide.
Jean-Guy Rens

Un homme qui a réussi son suicide est bien au-delà de la mort car il s'est mesuré à Dieu, en choisissant son heure, et a eu le dernier mot.
Pierre Karch

Le seul vrai problème philosophique ce n'est pas le suicide, c'est de savoir pourquoi on ne peut pas se suicider.
Louis Gauthier

Le suicide, c'est épouser la solitude et vivre avec elle infiniment !
Thérèse B. Bayol

Le suicide est le dernier acte par lequel un homme puisse montré qu'il a dominé sa vie.
Henry Millon de Montherlant

Je considère le suicide comme une lâcheté : c'est un duel avec un adversaire désarmé.
Alfred Capus

La huitième forme de suicide est celle qui consiste à vider sa vie de toute amitié.
Eugène Cloutier

Le suicide, c'est un acte de ceux qui n'ont pu en accomplir d'autres.
Pierre Drieu la Rochelle

Il est beaucoup plus facile d'admettre le suicide de quelques uns que l'obstination de la majorité à vivre.
Jean-Claude Brisville

La résignation est un suicide quotidien.
Honoré de Balzac

Le suicide! Mais c'est la force de ceux qui n'en ont plus, c'est l'espoir de ceux qui ne croient plus, c'est le sublime courage des vaincus.
Guy de Maupassant

Le suicide est le doute allant chercher le vrai.
Xavier Forneret

Le stoïcisme, religion qui n'a qu'un sacrement : le suicide !
Charles Baudelaire

Beaucoup de suicides ne sont dus qu'à une minute de lucidité.
Marcel Jouhandeau

Le suicide, ce n'est pas vouloir mourir, c'est vouloir disparaître.
Georges Perros

Maladie terrible qui saisit surtout des âmes jeunes, ardentes et toutes neuves à la vie. Ce mal c'est la haine de la vie et l'amour de la mort ; c'est l'obstiné suicide.
Alfred de Vigny

Rêver, c'est le suicide que se permettent les gens bien élevés.
Karen Blixen

Le suicide de l'âme, c'est de penser mal.
Victor Hugo

Je considère le suicide comme une lâcheté : c'est un duel avec un adversaire désarmé.
Alfred Capus

Le suicide est la seule preuve de la liberté de l'homme.
Stig Dagerman

La pensée du suicide est une puissante consolation, elle aide à passer plus d'une mauvaise nuit.
Friedrich Nietzsche

La meilleure raison, pour se suicider, c'est la peur de la mort.
Amélie Nothomb

La tristesse

La tristesse : un appétit qu'aucun malheur ne rassasie.
Cioran
(Syllogismes de l'amertume)

Je ne crois pas avoir raté une seule occasion d'être triste.
Cioran

                                                                               Cioran - Amazon France


Nos plus heureux succès sont mêlés de tristesse.
Pierre Corneille
(Le Cid)

Souvent une fausse joie vaut mieux qu'une tristesse dont la cause est
vraie.
René Descartes
(Les passions de l'âme)

La tristesse assèche le coeur de qui n'a plus de larmes pour pleurer.
Romain Guilleaumes
(Diverses idées)

Prenez garde à la tristesse. C'est un vice.
Gustave Flaubert
(Correspondance, à Guy de Maupassant, 1878)

Sur les ailes du temps, la tristesse s'envole.
Jean de La Fontaine
(Fables, La Jeune Veuve)

L'âme résiste bien plus aisément aux vives douleurs qu'à la tristesse
prolongée.
Jean-Jacques Rousseau
(Julie ou la Nouvelle Héloïse)

La tristesse vient de la solitude du coeur.
Montesquieu

L'ironie est une tristesse qui ne peut pleurer et sourit.
Jacinto Benavente

La seule vraie tristesse est l'absence de désir.
Charles-Ferdinand Ramuz

Il est des sourires qui ne savent qu'avouer la tristesse du coeur.
Jean-Raymond Boudou

Les gens tristes ont les plus beaux sourires.
Claude Jasmin

N'est éclatant que le sourire qui illumine le sombre visage d'un être
triste.
Romain Guilleaumes
(Sans, tu mens)

L'humour est une plante gaie arrosée de tristesse.
Pierre Daninos

La haine est la tristesse, accompagnée de l'idée d'une cause
extérieure.
Baruch Spinoza

La tristesse rend vieux avant l'heure.
Hazrat Ali

Ô tristesse ! on passe une moitié de la vie à attendre ceux que l'on
aimera et l'autre moitié à quitter ceux qu'on aime.
Victor Hugo

Triste, on hait le joyeux ; folâtre, on hait le triste.
Horace

La vie n'est pas triste. Elle a des heures tristes.
Romain Rolland
(Jean-Christophe)

L'égoïste est triste parce qu'il attend le bonheur.
Emile Chartier, dit Alain

J'aimerais mieux une folie qui me rendrait gaie qu'une expérience qui
me rendrait triste.
William Shakespeare
(Comme il vous plaira)

Il n'y a rien de plus triste qu'une vie sans hasard.
Honoré de Balzac

C'est si ennuyeux, le deuil ! A chaque instant il faut se rappeler
qu'on est triste.
Jules Renard
(Journal)

Seuls le désir et l'oisiveté nous rendent tristes.
Anatole France

La tristesse est un mur élevé entre deux jardins.
Khalil Gibran

Surtout, ne pas confondre tristesse et ennui.
Jules Renard
(Journal)

Quand on vieillit, les colères deviennent des tristesses.
Henry Millon de Montherlant

Souvenons-nous que la tristesse seule est féconde en grandes choses.
Ernest Renan
(La réforme intellectuelle et morale de la France)

                                                                         Cioran - Amazon France

Porträt eines radikalen Skeptikers


Bernd Mattheus


Cioran
Porträt eines radikalen Skeptikers

448 Seiten, Abb., gebunden mit Schutzumschlag
Euro 28,90 / sFr 47,20
ISBN 978-3-88221-891-6
Oktober 2007

Der Dandy der Leere – E.M. Cioran
Cioran, der »Dandy der Leere, neben dem selbst Stoiker wie unheilbare Lebemänner wirken« (Bernard-Henri Lévy), war einer der einflußreichsten kulturkritischen Denker des 20. Jahrhunderts. Sein widersprüchliches Leben ist noch nie so detailreich rekonstruiert worden wie in der vorliegenden Biografie von Bernd Mattheus. In bisweilen schmerzlicher Nähe zu den Äußerungen des Selbstmord- Theoretikers beleuchtet er auch die bislang wenig bekannte Zeit vor seiner Emigration nach Frankreich.

Emil M. Cioran, geboren 1911 im rumänischen Sibiu (Hermannstadt), studierte an der Universität Bukarest, wo er mit Mircea Eliade und Eugène Ionesco eine lebenslange Freundschaft schloß. Nach einem längeren Aufenthalt in Berlin emigrierte er 1937 nach Paris; seit dieser Zeit schreibt er auf französisch. Der Verfasser von stilistisch brillanten Aphorismen und Essays pessimistischster Prägung erregt schließlich mit der 1949 erschienenen Schrift »Lehre vom Zerfall« großes Aufsehen. Das Buch, das ihn international bekannt machte, wurde von Paul Celan ins Deutsche übersetzt und begründete seinen Ruf als unerbittlicher Skeptiker. Es folgen viele weitere kompromißlose Werke wie »Syllogismen der Bitterkeit« oder »Die verfehlte Schöpfung«. Bis in die späten 1980er Jahre bleibt Ciorans finanzielle Lage prekär, 1995 stirbt der Aristokrat des Zweifels und der Luzidität als gefeierter Denker in Paris.



Die vorliegende Biografie Ciorans ist die bislang gründlichste Gesamtdarstellung von Leben und Werk dieses Ausnahmedenkers. Bernd Mattheus gelingt nicht nur eine präzise Rekonstruktion Ciorans Lebens, sondern auch eine verblüffende Verlebendigung des »nach Kierkegaard einzigen Denkers von Rang, der die Einsicht unwiderruflich gemacht hat, daß keiner nach sicheren Methoden verzweifeln kann.« (Peter Sloterdijk)


Bernd Mattheus ist Verfasser der umfangreichsten Biografie Georges Batailles (Bataille-»Thanatographie« in drei Teilen), sowie einer Biografie Antonin Artauds und einer eigenen Antwort auf Ciorans Denken: »Heftige Stille«.











*****
Bernd Mattheus (* 8. März 1953 in Eisenach; † 26. Juni 2009 in Kassel)

from
b.mattheus@
to
JanVanBiervliet@

date

Sat, Nov 10, 2007 at 7:08 AM
subjectshort-bio cioran

Bonjour Jan,

im Anhang (word.doc) die versprochene Kurzbiographie. Kürzen Sie nach belieben(as you like it) die 2 Seiten.In meinem Buch fehlt eine solche Zusammenfassung - und manches andere auch, soca.30 Abbildungen, da der Verlag Kosten sparen wollte. Anyhow, das wird mein"Schwanengesang", d.h. mein letztes Buch gewesen sein. Wenn Sie es gelesen haben, werden Sie das vielleicht verstehen. Solche Kraftakte dankt einem niemand.

Alles Gute

B.M.



*****


4/16/08

Salut Jan,

il y aura une traduction de mon Cioran en roumain et en polonais.

Enfin un compte rendu à "Süddeutsche Zeitung" du 7.4.08.
Il y aura aussi une émission sur Cioran - avec quelques mots de moi part - de "Deutsche Welle", Bonn, pour la Roumanie (voir: www.dw-world.de). A l'occassion d'une soirée Cioran multimedial à Cologne (11.4.).
Pensées, bien à vous
Bernd 

****


3/5/09

Salut Jan,

vorausgeschickt die Rezension des Deutschlandsfunks zu Hermann Burger. Cioran traf diesen mit Simone, F. Thoma et al. in Sils Maria 1981. Die Perfidie Burgers besteht darin, daß er Cioran einen Akzent unterstellt, den er nicht hatte! Ich kann es beschwören. Entdeckte diese Gemeinheit erst nach der Veröffentlichung meines Buchs.


Inzwischen gibt es die polnische Übersetzung meines "Portraits" bei Wydawnictwo KR, Warschau 2008 - leider ohne die umfangreiche Bibliographie und die Abbildungen im Original. Die rumänische Lizenzausgabe folgt hoffentlich bald.


Angehängt hier noch die Rezension Rodica Binders (audio, ca. 7 min.), die von der Deutschen Welle, Bonn, rumänisches Programm, am 4.5.08 gesendet wurde (ich antworte auf die Fragen der Journalistin auf deutsch). Eventuell für die rumänische Site interessant?


Beste Grüße

Bernd Mattheus

34123 Kassel



Biography - English

Born in 1911 in Rasinari, a small village in the Carpathian Mountains of Romania, raised under the rule of a father who was a Romanian Orthodox priest and a mother who was prone to depression, Emil Cioran wrote his first five books in Romanian. Some of these are collections of brief essays (one or two pages, on average); others are collections of aphorisms. Suffering from insomnia since his adolescent years in Sibiu, the young Cioran studied philosophy in the "little Paris" of Bucarest. A prolific publicist, he became a well-known figure, along with Mircea Eliade, Constantin Noïca, and his future close friend Eugene Ionesco (with whom he shared the Royal Foundation's Young Writers Prize in 1934 for his first book, On the Heights of Despair).

Influenced by the German romantics, by Schopenhauer, Nietzsche and the Lebensphilosophie of Schelling and Bergson, by certain Russian writers, including Chestov, Rozanov, and Dostoyevsky, and by the Romanian poet Eminescu, Cioran wrote lyrical and expansive meditations that were often metaphysical in nature and whose recurrent themes were death, despair, solitude, history, music, saintliness and the mystics (cf. Tears and Saints, 1937) – all of which are themes that one finds again in his French writings. In his highly controversial book, The Transfiguration of Romania (1937), Cioran, who was at that time close to the Romanian fascists, violently criticized his country and his compatriots on the basis of a contrast between such "little nations" as Romania, which were contemptible from the perspective of universal history and great nations, such as France or Germany, which took their destiny into their own hands.

After spending two years in Germany, Cioran arrived in Paris in 1936. He continued to write in Romanian until the early 1940s (he wrote his last article in Romanian in 1943, which is also the year in which he began writing in French). The break with Romanian became definitive in 1946, when, in the course of translating Mallarmé, he suddenly decided to give up his native tongue since no one spoke it in Paris. He then began writing in French a book that, thanks to numerous intensive revisions, would eventually become the impressive A Short History of Decay (1949) -- the first of a series of ten books in which Cioran would continue to explore his perennial obsessions, with a growing detachment that allies him equally with the Greek sophists, the French moralists, and the oriental sages. He wrote existential vituperations and other destructive reflections in a classical French style that he felt was diametrically opposed to the looseness of his native Romanian; he described it as being like a "straight-jacket" that required him to control his temperamental excesses and his lyrical flights. The books in which he expressed his radical disillusionment appeared, with decreasing frequency, over a period of more than three decades, during which time he shared his solitude with his companion Simone Boué in a miniscule garret in the center of Paris, where he lived as a spectator more and more turned in on himself and maintaining an ever greater distance from a world that he rejected as much on the historical level (History and Utopia, 1960) as on the ontological (The Fall into Time, 1964), raising his misanthropy to heights of subtlety (The Trouble with being Born, 1973), while also allowing to appear from time to time a humanism composed of irony, bitterness, and preciosity (Exercices d'admiration, 1986, and the posthumously published Notebooks).

Denied the right to return to Romania during the years of the communist regime, and attracting international attention only late in his career, Cioran died in Paris in 1995.

Nicolas Cavaillès
Translated by Thomas Cousineau

Olavo de Carvalho on Cioran

..."Cioran cannot be read literally, or else you will blow your brains out. That is something he himself did not do, what shows us he was aware of the dose of irony in his writings (he used to say he was a fraud and that people would see that if they understood him). Cioran takes the stand in the name of the devil, prosecutor of humanity, and defies us to take charge of the defense. Playing among patent truths and truthlike exaggeration, he always leaves us an opening for salvation, and it is precisely in these hiatuses, in these calculated failings inside his argument, that lies the most intelligent part of his work, in truth more pedagogic or psycho-therapeutic than philosophical. Cioran can induce you to despair, to stoic resignation, or to resuming faith and hope. He can be poison or medication: it is up to you to decide."...

Philosophy is not for the timid
Interview of Olavo de Carvalho to Zora Seljan
Translated by Assunção Medeiros

Auf den Gipfeln der Verzweiflung

Deutsche Erstausgabe: 1989

Pe culmile disperării
Erstausgabe: Editura "Fundatia pentru Literatura si Arta", Bucuresti, 1934



Gebundene Ausgabe: 178 Seiten
Verlag: Suhrkamp Verlag KG; Auflage: N.-A. (1989)
ISBN-10: 351822008X
ISBN-13: 978-3518220085

Auf den Gipfeln der Verzweiflung - Amazon Deutschland

Das Buch der Täuschungen

Deutsche Erstausgabe: 1990

Cartea amãgirilor
Erstausgabe: Bucuresti, Editura "Cugetarea", 1936



Gebundene Ausgabe: 228 Seiten
Verlag: Suhrkamp Verlag KG (1990)
ISBN-10: 3518220462
ISBN-13: 978-3518220467

Das Buch der Täuschungen - Amazon Deutschland

Die Verklärung Rumäniens

Deutsche Erstausgabe:

Schimbare la faţă a României
Erstausgabe: Bucuresti, 1936

Cioran - Amazon Deutschland

Von Tränen und Heiligen

Deutsche Erstausgabe: 1988

Lacrimi şi Sfinţi
Erstausgabe: "Editura autorului", Bucuresti, Tipografia "Olimpul", 1937

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Gedankendämmerung

Deutsche Erstausgabe: Suhrkamp, Frankfurt am Main, 1993
Gebundene Ausgabe

Amurgul găndurilor
Erstausgabe: Sibiu, Tipografia "Dacia Traiana, S. A.", 1940

Gebundene Ausgabe: 260 Seiten
Verlag: Suhrkamp (Mai 2002)
ISBN-10: 3518222015
ISBN-13: 978-3518222010

Gedankendämmerung - Amazon Deutschland

Über Frankreich

Über Frankreich
90 Seiten, 1941

Sur la France - Despre Franta
manuscript nepublicat


Cioran - Amazon Deutschland

Leidenschaftlicher Leitfaden

Aus dem Rumänischen übersetzt und mit einer Nachbemerkung versehen von Ferdinand Leopold

Kurzbeschreibung:
E. M. Cioran starb im Juni 1995. Als sein Vermächtnis erschien der 'Leidenschaftliche Leidfaden', sein letztes rumänisches, mitten im Zweiten Weltkrieg in Paris entstandes Buch, ein Werk des Abschieds von der Jugend und von Rumänien. Cioran ermöglicht sich den Übergang in die verführende Dämmerung der Zivilisation.

Îndreptar påtimas
Scris între 1940 si 1944
Erstausgabe: Bucuresti, Humanitas, 1991

Gebundene Ausgabe: 131 Seiten
Verlag: Suhrkamp; Auflage: 1 (Januar 1998)
Sprache: Deutsch
ISBN-10: 3518222732
ISBN-13: 978-3518222737
Größe und/oder Gewicht: 18,4 x 11,9 x 1,9 cm

Leidenschaftlicher Leitfaden - Amazon Deutschland

Lehre von Zerfall

Übersetzung aus dem Französischen von Paul Celan
Deutsche Erstausgabe: Rowohlt, Hamburg, 1953
Einband: Hardcover, Schwarzer OLwd mit Umschlag, 215 Seiten.
ISBN 3608933026

Précis de décomposition
Erstausgabe: Paris, Gallimard, 1949

Lehre von Zerfall - Amazon Deutschland

Syllogismen der Bitterkeit

Übersetzung aus dem Französischen von Kurt Leonhard
Deutsche Erstausgabe: 1969
ISBN

Syllogismes de l'amertume
Erstausgabe: Paris, Gallimard, 1952

Syllogismen der Bitterkeit - Amazon Deutschland

Dasein als Versuchung

Übersetzung aus dem Französischen von Kurt Leonhard
Deutsche Erstausgabe: Stuttgart, Ernst Klett Verlag, 1983
Einband: Leinen, 205 x 135 mm. 360 Seiten
ISBN 3608951776

La tentation d'exister
Erstausgabe: Paris, Gallimard, 1956

Dasein als Versuchung - Amazon Deutschland

Geschichte und Utopie

Übersetzung aus dem Französischen von Kurt Leonhard. (Versuche, 1)
Deutsche Erstausgabe: Stuttgart, Ernst Klett Verlag, 1965
Einband: Hardcover, 130 Seiten
ISBN

Histoire et utopie
Erstausgabe: Paris, Gallimard, 1960

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Der Absturz in die Zeit

Übersetzung aus dem Französischen von Kurt Leonhard(Versuche, 20)
Deutsche Erstausgabe: Stuttgart, Ernst Klett Verlag, 1972
ISBN

La chute dans le temps
Erstausgabe: Paris, Gallimard, 1964

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Cahier de Talamanca

Deutsche Erstausgabe

Cahier de Talamanca
Ibiza 31 juillet-25 août 1966
Erstausgabe: Paris, Gallimard, 2000

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Die verfehlte Schöpfung

Übersetzung aus dem Französischen von Francois Bondy
Deutsche Erstausgabe: Europa, Wien/ München, 1969
126 Seiten
ISBN

Le mauvais démiurge
Erstausgabe: Paris, Gallimard, 1969

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Valéry und seine Idole

Valéry und seine Idole
Deutsche Erstausgabe: 1980

Valéry face à ses idoles
Erstausgabe: Éditions de L'Herne, 1970

Cioran - Amazon Deutschland

Vom Nachteil geboren zu sein

Übersetzung aus dem Französischen von Francois Bondy
Deutsche Erstausgabe: Europa, Wien/ München, 1977
165 Seiten
ISBN 3518370499

De l'inconvénient d'être né
Erstausgabe: Paris, Gallimard, 1973

Vom Nachteil geboren zu sein - Amazon Deutschland