Academic literature on the topic 'Cioran'
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Journal articles on the topic "Cioran"
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Sekiguchi, Toshio, Michio Ogasawara, and Honoo Satake. "Molecular and functional characterization of cionin receptors in the ascidian, Ciona intestinalis: the evolutionary origin of the vertebrate cholecystokinin/gastrin family." Journal of Endocrinology 213, no. 1 (January 30, 2012): 99–106. http://dx.doi.org/10.1530/joe-11-0410.
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Cholecystokinin (CCK) and gastrin are vertebrate brain–gut peptides featured by a sulfated tyrosine residue and a C-terminally amidated tetrapeptide consensus sequence. Cionin, identified in the ascidian, Ciona intestinalis, the closest species to vertebrates, harbors two sulfated tyrosines and the CCK/gastrin consensus tetrapeptide sequence. While a putative cionin receptor, cior, was cloned, the ligand–receptor relationship between cionin and CioR remains unidentified. Here, we identify two cionin receptors, CioR1 and CioR2, which are the aforementioned putative cionin receptor and its novel paralog respectively. Phylogenetic analysis revealed that CioRs are homologous to vertebrate CCK receptors (CCKRs) and diverged from a common ancestor in the Ciona-specific lineage. Cionin activates intracellular calcium mobilization in cultured cells expressing CioR1 or CioR2. Monosulfated and nonsulfated cionin exhibited less potent or no activity, indicating that CioRs possess pharmacological features similar to the vertebrate CCK-specific receptor CCK1R, rather than its subtype CCK2R, given that a sulfated tyrosine in CCK is required for binding to CCK1R, but not to CCK2R. Collectively, the present data reveal that CioRs share a common ancestor with vertebrate CCKRs and indicate that CCK and CCK1R form the ancestral ligand–receptor pair in the vertebrate CCK/gastrin system. Cionin is expressed in the neural complex, digestive organs, oral siphon and atrial siphons, whereas the expression of ciors was detected mainly in these tissues and the ovary. Furthermore, cioninergic neurons innervate both of the siphons. These results suggest that cionin is involved in the regulation of siphonal functions.
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Fiedler, Erik Sporon. "Mellem asoteriologiske aforismer og sort gnosis: Emil Cioran, Peter Sloterdijk og Peter Sloterdijks Cioran." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 187–206. http://dx.doi.org/10.7146/rt.v0i69.112756.
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ENGLISH ABSTRACT: This article presents an introduction to the Romanian author Emil Cioran’s life and work. Cioran lived most of his life in self-imposed exile in Paris, where he kept himself out of the public gaze. From his small attic at the left-bank of the river Seine he published numerous books of collections of aphorisms and essays dealing with his own miserabilism and permanent existential despair. Further, in his books he is reflecting on the human condition in a world where humans have no possibility of receiving nor acquiring salvation or redemption. This presentation of Cioran leads to an investigation of his influence on the work and thought of the German philosopher Peter Sloterdijk. I show that Cioran in fact plays an important and long-lasting role throughout Sloterdijk’s authorship by analysing texts from three different periods of his oeuvre. Thus, I seek to construct a picture of Sloterdijk’s Cioran and understand why he is important to him.
DANSK RESUMÉ: I denne artikel gives en generel præsentation af og introduktion til den rumænske forfatter Emil Ciorans liv og værk. Cioran levede størstedelen af sit liv i selvvalgt eksil i Paris uden for offentlighedens søgelys. Fra sit lille loftskammer på den venstre bred af Seinen publicerede han løbende samlinger af aforismer og essays omhandlende sin egen miserabilisme og permanente eksistentielle ulykke. Endvidere reflekterer han i bøgerne over den menneskelige eksistens vilkår i en verden, hvorfra mennesket ikke har nogen muligheder for at blive forløst. Præsentationen af Cioran fører til en undersøgelse af hans indflydelse på den tyske filosof Peter Sloterdijks værk og tænkning. Gennem en analyse af tekster fra tre forskellige perioder i Sloterdijks forfatterskab viser jeg, at Cioran spiller en vigtig og vedvarende rolle igennem hele Sloterdijks filosofiske arbejde. Således forsøger jeg at konstruere et billede af Sloterdijks Cioran og at forstå hvorfor han anser ham for vigtig.
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Maftei, Mara Magda. "An unknown Cioran." Romanica Olomucensia 29, no. 1 (June 1, 2017): 87–106. http://dx.doi.org/10.5507/ro.2017.007.
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Dieguez, Sebastian. "Cioran." Cerveau & Psycho N° 86, no. 3 (January 3, 2017): 94–97. http://dx.doi.org/10.3917/cerpsy.086.0094.
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Stuparu, Ada. "Emil Cioran – with Marin Sorescu." Sæculum 48, no. 2 (December 1, 2019): 39–53. http://dx.doi.org/10.2478/saec-2019-0029.
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AbstractMarin Sorescu”s trips to Paris meant, each time, meeting Emil Cioran. The spiritual closeness between the two so different personalities develops over the years, as prooved by the numerous notes in the diaries of the Romanian poet. Despite the political restrictions of the regime, Marin Sorescu promotes Emil Cioran’s work in Romania, in the magazines of the time and in volumes. About his appreciation is written also in the correspondence between the two of them, we publish here some unique texts kept in the archive of Sorescu family.
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Trujillo, G. M. "The Benefits of Being a Suicidal Curmudgeon." Southwest Philosophy Review 37, no. 1 (2021): 219–28. http://dx.doi.org/10.5840/swphilreview202137123.
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Emil Cioran offers novel arguments against suicide. He assumes a meaningless world. But in such a world, he argues, suicide and death would be equally as meaningless as life or anything else. Suicide and death are as cumbersome and useless as meaning and life. Yet Cioran also argues that we should contemplate suicide to live better lives. By contemplating suicide, we confront the deep suffering inherent in existence. This humbles us enough to allow us to change even the deepest aspects of ourselves. Yet it also reminds us that our peculiar human ability—being able to contemplate suicide—sets us above anything else in nature or in the heavens. This paper assembles and defends a view of suicide written about in Cioran’s aphorisms and essays.
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Koettlitz, Olivier. "Cioran amoureux." Le Philosophoire 11, no. 1 (2000): 201. http://dx.doi.org/10.3917/phoir.011.0201.
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Sonea, Ciprian. "Cioran and Gnosticism." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 63, no. 1 (June 15, 2018): 129–42. http://dx.doi.org/10.24193/subbto.2018.1.09.
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Gruzinska, Aleksandra. "Searching for Cioran." Intellectual History Review 21, no. 4 (December 2011): 543–45. http://dx.doi.org/10.1080/17496977.2011.623898.
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Quinney, Anne. "The Cioran Exception." Nottingham French Studies 43, no. 3 (September 2004): 1–10. http://dx.doi.org/10.3366/nfs.2004-3.001.
Full textDissertations / Theses on the topic "Cioran"
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Idoudi, Saber. "Cioran écrivain." Thesis, Aix-Marseille, 2013. http://www.theses.fr/2013AIXM3080.
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L’étude diachronique des écrits en français de Cioran montre que le dynamisme de cette œuvre a pour source la manière d’écrire. L’univers idéel est statique. La manière de dire est en mouvement. La volonté de s’imposer sur la scène culturelle française pousse « le métèque » à mettre fin à son lyrisme. La frivolité qui consiste à jouer avec les idées en est la conséquence. Elle est à l’antipode de l’écriture philosophique dont la principale raison d’être est l’appréhension de l’essence des choses. Après l’échec des Syllogismes, Cioran s’est rendu compte qu’il a mal misé sur la frivolité des Français. A partir de La Tentation d’exister, il cherche à créer un texte relativement suivi. Un sceptique ne peut endurer cette corvée qu’en recourant à la fiction. La sécheresse des concepts abstraits est adoucie grâce à un langage métaphorique. La narration rompt avec les principaux procédés de l’écriture philosophique comme l’analyse et l’argumentation. Le texte évolue par contiguïté sémantique. Le conflit entre vérité et littérature devient moins intense. Le vieux Cioran, en proie au compte-gouttes de la vieillesse, souffre de ne plus pouvoir se manifester. Recourir à ses expériences quotidiennes ou à des passages lus est une source de matière verbale. Les scènes de la vie quotidienne rafraîchissent la conscience desséchée par la recherche exclusive de l’idée. La citation participe du même travail de concrétisation. La vie quotidienne a une valeur cognitive supérieure à celle du raisonnement philosophique. De même, les écrits des maîtres spirituels, des mystiques et des poètes sont plus pénétrants que les ouvrages philosophiques. Littérature et vérité se sont réconciliéesThe diachronic study of the writings in French of Cioran shows that the dynamism of this work has for manner source to write. The ideal universe is statistical. The manner to say is in movement to meet different challenges. The willingness to impose itself on the French cultural scene pushes the "Wog" to put an end to his lyricism. The frivolity of playing with ideas to create unusual forms is the consequence. It is the antithesis of the philosophical writing whose primary purpose to be the understanding of the essence of things. After the failure of Syllogismes, Cioran realized that he bet badly on the frivolity of the French people. From The Temptation to exist, it seeks to create a relatively tracking text. A skeptic cannot endure this chore than through fiction. The drought of abstract concepts is eased thanks to a metaphorical language. The narrative breaks with the main processes of philosophical writing as deduction, induction, analysis, synthesis and arguing. The text evolves by semantic contiguity. The conflict between truth and literature becomes less intense. The old Cioran, in prey to the dropper of the old age, suffer of more power to appear. To resort to its daily experiences or read passages is a source of verbal matter. The scenes of daily life refresh the dry conscience by exclusive research idea. The quote participates the same search for concrete. The daily life has a cognitive value than the philosophical reasoning. Similarly, the writings of spiritual teachers, mystics, poets and writers are more penetrating than philosophical work. Literature and truth are reconciled
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Tulbure, Corina Nicoleta. "De Emil Cioran a Cioran: análisis de un discurso político." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/398955.
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Tras analizar la recepción que la crítica ha realizado de los textos de Cioran han surgido diferentes preguntas: ¿Existe una recepción sesgada de sus textos? ¿A qué factores relacionados con el contexto histórico se debe esta recepción sesgada? En una primera etapa, Emil Cioran escribió textos que defendían el movimiento de extrema derecha de Rumanía de los años treinta. Ulteriormente emigró a Francia donde negó su nombre y su ideología, pasó a firmar como Cioran y se convirtió en un maestro de la paradoja. Tras el año 1989 se realiza la publicación y difusión de sus obras como un autor rumano en el exilio, al que la crítica y los lectores recuperan tras cuarenta años de silencio. Este trabajo quiere demostrar que Emil Cioran no ha renunciado a su ideología de extrema derecha, aunque haya firmado sus textos como Cioran y se haya convertido en un autor de culto para la crítica francesa. Se analiza la importancia del contexto histórico y del cotexto en la producción y recepción de los textos de Emil Cioran y Cioran. Las ideas de extrema derecha que el autor emite en los años treinta bajo una forma de discurso continúan desarrollándose en la obra francesa. La escritura cambia, el autor opta por el fragmento y la generalización en lugar de un texto político similar a los textos de su juventud, pero no existe un cambio ideológico. En este sentido se comparan textos de los años treinta con textos escritos en Francia para destacar la continuidad de la ideología de extrema derecha.
Para llevar a cabo el análisis de los dos grupos de textos de Emil Cioran y Cioran se usan conceptos del análisis del discurso (Teun A. van Dijk), el papel del contexto en la creación del mensaje del texto y el análisis de cómo el autor mismo construye la recepción de su texto cuando el contexto histórico cambia: el paso de un país a otro, del rumano al francés y su aparente cambio de ideología. La relación entre los países para definir al otro ha sido una constante en todos los textos de Cioran. Para analizar esta relación se usan conceptos definidos por las teorías de la descolonialidad como el racismo epistémico (R. Grosfoguel). Un elemento fundamental en el discurso hegemónico cultural rumano contemporáneo es la relación de los autores mencionados, cercanos a la extrema derecha, con Europa. Incluso a fecha de hoy, la lectura de sus textos, escritos en la década de 1930 se realiza desde una perspectiva benévola, que les concede el estatus de “nuestros autores europeos”, lo que impide una lectura crítica y una denuncia de la ideología que aflora en sus obras.
Mediante el uso de conceptos psicoanalíticos (construcción del Moi y el trabajo del duelo por la Autoridad) se analiza la relación entre el mensaje y el receptor del mensaje de extrema derecha. La obra francesa se presenta como una recreación de la Autoridad desde la pérdida, lo que produce una escritura monótona que elogia la melancolía y el aburrimiento. El mundo en que la Autoridad ha desaparecido es un mundo vacío, el sujeto no se relaciona con este mundo.
La conclusión es que no existen dos autores Emil Cioran y Cioran, como la crítica quiere destacar, sino que el autor francés (Cioran) ha maquillado su escritura rumana, y su obra francesa es la construcción de la recepción de su obra de ideología de extrema derecha escrita en la década de los treinta en rumano. La crítica ha tenido un papel importante en la recepción sesgada de la obra de Cioran, dado que su lectura se ha realizado también en función del contexto histórico: Cioran es nuestro autor rumano y a la vez europeo. Así es que, en vez de ser editado con introducciones que indiquen que sus textos pertenecen a la ideología de extrema derecha, Emil Cioran se ha convertido en un autor canónico tanto en Rumanía, como en Francia.Early in his life and literary career, Emil Cioran wrote literary-philosophical essays in which he defended the extreme right movement and ideas in Romania of the 30s. Subsequently, he emigrated to France where he denied right-wing ideology, became a master of paradox, and partially changed his signature (“Cioran”). But did the Romanian-French author renounce the extreme right-wing ideology, as many critics want us to think? Is there a biased reception of his texts? Does historical context play a role in structuring the reception of his work? To carry out the analysis of the two groups of texts of Emil Cioran and Cioran, we used different methodological tools. We used concepts borrowed from discourse analysis (Teun A. van Dijk), examining at the same time the role of context in the creation of the message of the text, and way the author himself constructs the reception of his own texts depending on the changes in historical context. At the theoretical level, our analysis is shaped by theories of postcolonialism (descolonialidad) as specific epistemic and racist constructions (Ramón Grosfoguel) and the psychoanalysis (the construction of the Moi and the work of mourning by the Authority).The author´s French work is interpreted as a recreation of the Authority after its loss – a process of recreation that produces an ecriture that commends the monotonous character of melancholy and boredom. We conclude that no “two authors”- Emil Cioran and Cioran–as the critical exegesis wants to have it, but that the “French author” carries on with different means the ideology of the extreme right that explicitly shaped his texts in the 30s.
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Popescu, Nicolae. "L'ecriture selon E.M. Cioran." Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=55649.
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Bolduc, Alexandra. "Cioran et l'écriture du fragment." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30151.
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In this thesis, we will try to approach Cioran's work using the fragmentary theory. The different types of fragments (anecdotes, maxims, aphorisms, bio-moments, short essays...) that constitute Cioran's work and that mark its variations, appear to result from sloughing (multiple passages and displacement), so that the one who "sloughes" is never the same but does not fundamentally change.In this perspective, the writing of the fragment may not be a deficiency, a collapsing or a fetichism of the part, but rather a matter of instinct, of experimentation that (re)totalizes as it is been written...like a victory over time and death, like a moment of eternity, like a fragment-trophy.
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Bolduc, Alexandra. "Cioran et l'écriture du fragment." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64133.pdf.
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Menezes, Rodrigo Inácio Ribeiro Sá. "Existência e escritura em Cioran." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/11705.
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Cioran (1911-1995) is a Romanian-French thinker who would not have the right to complain about being misunderstood or even ignored, inasmuch as he begged to turn marginality into a philosophical imperative and a lifestyle. Eleven years since his death, in Paris, and one hundred since his birth, in Transylvania, this one author, the perfect stranger in more than one sense, remains largely unknown by the Brazilian audience, scholarly or not, in such a way that his shady aura, so to speak, as well as countless legends and rumors prevail about his life, personality and thought. Having said that, and apart from his own will to marginality, Cioran is a thinker who just can t and will not remain as such for much longer ignored or spurned, be it by Academia as such or by particular intellectual milieus with varied ideological outlooks. All the more when it comes to reflect upon problems which happen to be just as prevailing as worrying, such as the rise of integralism and of fanaticism, be it religious or of any other kind, atheism, skepticism and nihilism in the XXth century, anguish, despair, the metaphysical need of mankind and the sense of ultimate transcendence, suffering, death, suicide, evil, finally, a wide range of questions which are all highly relevant from a philosophical standpoint and also that of human sciences. In the first part of this inquiry, we aim at showing that philosophical pessimism and apophatic dwell mix up in the existential metaphysics of Cioran, a religious philosophy of existence which, not being guided up by the faith in revealed truths and by the adhesion to external authorities, aims to think human existence and condition according to that which is most imperious and essential, in Cioran s view, when it comes to the metaphysical animal: wisdom rather than science, deliverance by disillusion rather than salvation by faith and knowledge, the need for the absolute to the detriment of the delusions of becoming, coping with the contingency inherent to existence, namely human existence, tragically gifted with reflexive consciousness, freedom, a destiny. Cioran s organically existential thought is inseparable from, as he puts it, from his own life experience, namely the insomnia to which he accredits the merit or the fault for his blessed, for his cursed lucidity: a state of mind incompatible with life, turning life into a state of non-suicide . If there is pessimism, skepticism, nihilism, mysticism within the sum of attitudes that composes the works of Cioran, such attitudes which might as well be modalized as reactions to the problem of evil, all these tendencies emanate from insomnia-bred lucidity. Secondly, we shall turn our attention to the topic of Cioran s écriture, with everything it implies, differently than his Romanian writing, as far as style, concern for expression and the aestheticizing of discourse are concerned. We aim at showing that the Farewell to philosophy enounced by the author in A short history of decay (Précis de decomposition), parallel to his literary turn and the radicalization of the fragmentary principle that precedes his French writing, is the paradoxical expression of a negation-driven thought which, by betraying Philosophy with Poetry, Music and Mysticism, cannot help but pay an unheard-of tribute to Human thought and to Philosophy itself. Finally, we argue that Cioran s French works represent, by its form and content, the necessary consequence and exact expression of a lucid, organic thought, which discovers in the écriture de soi the very destiny of Western Philosophy, and in Style as adventure the highest form of modern-thought heroism
Cioran (1911-1995) é um pensador romeno-francês que não teria o direito de reclamar por ser incompreendido e ignorado, pois ele mesmo fez da marginalidade um imperativo filosófico e um estilo de vida. Onze anos após o seu falecimento, em Paris, e cem anos após o seu nascimento, na Transilvânia, este autor, estrangeiro em mais de um sentido, permanece em grande medida desconhecido pelo público brasileiro, acadêmico ou não, fazendo prevalecer sua aura de obscuro e um sem-número de lendas e rumores sobre a sua vida, a sua personalidade, o seu pensamento. Dito isso, e vontade de marginalidade à parte, Cioran é um pensador que não pode ser e não permanecerá sendo por muito tempo ignorado ou desprezado, seja pela Academia como pelos círculos intelectuais com as mais diversas orientações ideológicas. Ainda mais quando se trata de pensar problemáticas, tão atuais quanto preocupantes, como a ascensão do fundamentalismo e do fanatismo, religioso ou de outra natureza, o ateísmo, o ceticismo e o niilismo no século XX, a angústia, o desespero, a necessidade metafísica do homem e o sentido da transcendência, o sofrimento, a morte, o suicídio, o mal, enfim, uma gama de questões altamente relevantes do ponto de vista da filosofia e também de outras disciplinas, como a psicologia e a história. Na primeira parte desta investigação, pessimismo filosófico e misticismo apofático convivem na metafísica existencial de Cioran, uma filosofia religiosa da existência que, sem se pautar pela fé em verdades relevadas e pela adesão a autoridades externas, busca pensar a condição e a existência humanas de acordo com aquilo que é mais urgente e essencial no animal metafísico, segundo o autor: a sabedoria antes que a ciência, a libertação pela desilusão e pelo não-saber antes que a salvação pela crença e pelo conhecimento, a necessidade de absoluto em detrimento da ilusão do devir, o enfrentamento da contingência inerente à existência, e particularmente à existência humana, tragicamente dotada de uma consciência, de uma liberdade, de um destino. O pensamento orgânico de Cioran é inseparável, como ele o reitera, de sua experiência de vida, notadamente a insônia à qual ele atribuiria, posteriormente, o mérito ou a culpa da sua bendita, maldita lucidez: um estado de espírito incompatível com a vida, tornando-a um estado de não-suicídio . Se há pessimismo, ceticismo, niilismo e misticismo na soma de atitudes que é a obra de Cioran, atitudes que podem ser justamente modalizadas como atitudes frente ao problema do mal, todas essas tendências emanam da lucidez gestada a partir de suas noites em branco. Em um segundo momento, nos voltaremos à questão da écriture cioraniana, com tudo o que ela implica, diferentemente da escrita romena, em termos de estilo, preocupação com a forma e estetização do discurso. Pretendemos mostrar como o Adeus à filosofia declarado por Cioran no Breviário de decomposição, concomitantemente à guinada literária e à acentuação do princípio fragmentário que precede sua obra francesa, é a expressão paradoxal de um pensamento da negação que, traindo a filosofia com a poesia, a música e a mística, não deixa de prestar uma homenagem inaudita ao pensamento e à própria Filosofia, doravante irreconhecível. Por fim, argumentamos que a obra francesa de Cioran representa, em forma e conteúdo, a consequência necessária e a expressão exata de um pensamento lúcido e orgânico que descobre na escritura de si o destino da filosofia e no estilo como aventura o grande heroísmo do escritor moderno. Em Cioran, Filosofia e Literatura se juntam numa fuga para dentro do niilismo, como forma de resistir às tentações do nada
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Bagdasar, Radu Anghel. "Emile Cioran : itinéraire d'un exilé." Artois, 2003. http://www.theses.fr/2003ARTO0003.
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Animé par le " goût et le génie de la provocation ", Emil Cioran s'est défini lui-même comme un " exilé métaphysique ". Il s'est refusé à toutes appartenances locale, nationale, historique, parce qu'il les percevait comme une mutilation du possible. Il aspirait à vivre dans une plénitude noétique totale. Sa vie et son itinéraire intellectuel apparaissent alors comme une quête initiatique déterminée par la situation qui lui aurait été imposée par sa naissance en Roumanie. La Roumanie, jusqu'en 1933, est donc la première étape d'une existence qu'il ressentait comme lui ayant été infligée au carrefour de trois cultures roumaine, allemande, et française. En une seconde période plus incertaine, il séjourne en Allemagne, en Angleterre et en Italie pour parvenir en France en 1937. La décision qu'il prend alors de demeurer en exil en France où il vivra en apatride jusqu'à la fin, était sans doute la plus improbable. En dépit de l'attrait intellectuel qu'il éprouvait, la France était alors, à ce moment de sa vie, le pays dont la langue et la civilisation étaient les plus radicalement contraires à ses inclinations spontanées. Alors commence une expérience, une " épreuve française " au cours de laquelle Emil Cioran va affirmer d'une manière désespérée sa vocation d'écrivain, d'esthète et d'intellectuel en langue française. Il revendiquera cette situation, ce malheur assumé, dans une œuvre marquée par un pessimisme absolu, un ego original et une rare force de style. Ce sont les étapes de cet itinéraire et de cet exil qui sont reconstituées dans la thèseEmil Cioran, an author with “a taste and a genius for provocation”, describes himself as a “metaphysical exile”. He rejects any historical, national, local bindings which he feels diminish the richness of universal possibility. He longs to be wrapped in a total noetic plenitude. His life and his intellectual itinerary therefore seem to be an initiatory journey determined by the situation imposed on him by his birth in Romania. Romania, untill 1933, represents the first stage of an existence which he felt had been inflicted on him. Already born at the crossroads of Romanian, German and French cultures, in a second period, undecided about what to do, he spends time in Germany, In England, in Italy and finally arrives in France in 1937. The decision that he makes at the moment to remain in exile and stateless in France where he will live to the end, was without any doubt the most improbable. The French culture and language makes him feel pulled back and forth between irresistible attraction and violent rejection. Emil Cioran then begins an experience, a “French trial” during which he affirms in a despairing manner his vocation as a writer, as an aesthete, and as an intellectual working in the French language. He claims this situation, this unhappiness that he accepts, in a work coloured by an absolute pessimism, an original ego and a rare strength of style. This thesis reconstructs these stages of his itinerary and of his exile
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Sousa, José Rodrigo Gomes de. "Religião e Paradoxo em Emil Cioran." Universidade Federal da Paraíba, 2016. http://tede.biblioteca.ufpb.br:8080/handle/tede/8779.
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La présente recherche, Religion et paradoxe dans Emil Cioran, vise à étudier la religion à la lumière de la pensée philosophique de Emil Cioran. Dans un premier temps, a l'intention d'examiner quelle est la religion pour le philosophe roumain, pour cela, vise à exposer ce que l'on pourrait considérer avec une théologie négative, pour autant, qu'il est possible d'identifier l'avertissement que le philosophe roumain fait en ce qui concerne le genre et affirmant que Dieu n'était pas le Dieu vénéré par les religions judéo-chrétienne qui a créé le monde ou même de l'univers mais le mauvais démiurge. En revanche, il tente de déconstruire cette propension que l'homme est un Dieu et, par conséquent, annihiler l'idée humaine,en bref, est le moyen par lequel l'homme crée ses dieux et leurs idéologies. Je regarde pour cette optique, Dieu serait une idée humaine tragique. Sur cette photo, se rapproche d'imaginer ce que serait la religion dans la pensée du philosophe roumain, une illusion. Partir pour un autre biais, pénètre dans ce qu'on peut considérer comme au sein de la mystique pensée de cet auteur, dans un primier olan examine la possibilité de Cioran être un mystique à travers la musique, à travers la musique, ussi bien, à travers si vous pouvez obtenir l'extase, et aussi à travers les larmes, vous atteindrez un ascétisme, c'est-à-dire un éclairage. Dans ce cas, il n'est pas nécessaire est insérée dans une religion pour arriver à une extase ou l'éclairage, mais seulemete ar vous-même à travers les extrêmes. Enfin, revenir à ce que l’on pourrait appeler un antiprophétie qui se subdivise en una prophétie contre l’homme qui cherche á exposer l’accusation avant que l’homme conçoit et tisse l’histoire pas plus que les événements qui ne viennent pas sans fin. Ainsi qu’une prophétie contre Dieu,n qui est d’analyser la révolte de cioraniana contre ce Dieu cráateur, contre ce Dieu qui n’a aucune autre intention mais de jouer avec l’humanité et la réponse avant que l’attitude de ce Dieu frauduleux est prière, mais la prière cioraniana et plein d’amertume et de haine, est une prière blaphématoire. En revanche, l’antiprophétie se référe à conclure qu’il fait con cernant le passage du paganisme au christianisme, mais qu’une nouvelle transition que Cioran est la dissimulation d’un « vrai Dieu » et votre se désagrège en plusieurs dieux. Ainsi, le christianisme avec ses saints serait un polythéisme déguisé et, par coséquent, il est possible de voir que trop dans un protestantisme il y a plusieurs facettes d’un Dieu écartelé. Dans ce cas, tout le chemin fait conduit á la négation.
A presente pesquisa, Religião e paradoxo em Emil Cioran, tem por finalidade analisar a religião à luz do pensamento filosófico de Emil Cioran. A princípio, tem-se a intenção de ponderar o que é a religião para o filósofo romeno, para isto, procura-se expor o que pode ser considerado com uma teologia negativa, para tanto, é possível identificar a negação que o filósofo franco-romeno faz com relação ao Deus bondoso e afirmando que não foi o Deus cultuado pelas religiões judaico-cristãs que criou o mundo ou mesmo o universo, mas o mau demiurgo. Por outro lado, Cioran tenta desconstruir essa propensão que o homem tem por um Deus e, consequentemente, aniquilar a ideia humana que, em suma, corresponde o meio pelo qual o homem cria seus deuses e suas ideologias. Observando por essa ótica, Deus seria uma trágica ideia humana. Diante desse quadro, chega-se próximo a conceituar o que seria a religião dentro do pensamento do filósofo romeno, uma ilusão. Partindo por outro viés, adentra-se ao que pode ser considerado como mística dentro do pensamento do presente autor, em um primeiro plano se discorre sobre a possibilidade de Cioran ser um místico por meio da música, assim, através da música também se pode chegar a um êxtase e, como é possível através das lágrimas chegar a uma ascese, a um deslumbramento, ou seja, a uma iluminação. Neste caso, não é necessário estar inserido em uma religião para chegar a um êxtase ou a uma iluminação, mas apenas por si mesmo através dos extremos. Por fim, chegar ao que pode ser chamado de uma antiprofecia que está subdividida em uma contra o homem, que visa expor a acusação tece perante os projetos humanos e a história que não passam de acontecimentos que não chegam a nenhum fim. Como também de uma profecia contra deus, que consiste em analisar a revolta cioraciana contra esse deus criador, contra esse deus que não tem outra intenção senão a de brincar com a humanidade e a resposta perante a atitude desse deus fraudulento é a oração, porém a oração cioraniana é carregada de rancor e ódio, é uma oração blasfematória. Quanto ao antiprofeta, tem-se a intenção de apontar Cioran como um antiprofeta que está revoltado contra as atitudes de Deus, do homem e perante a existência. Por outro lado, a antiprofecia remete a uma constatação que Cioran faz com relação a transição do paganismo ao cristianismo, mas o que Cioran uma nova transição que é o ocultamento de um “deus verdadeiro” e seu esfacelamento em vários deuses. Desse modo, o cristianismo com os seus santos seria um politeísmo disfarçado e, consequentemente, é possível entrever que também dentro do protestantismo há várias facetas de um deus esquartejado. Neste caso, todo o percurso feito desemboca na negação.
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Tapenco, Ciprian. "Cioran et l'au-delà du nihilisme." Thesis, Dijon, 2013. http://www.theses.fr/2013DIJOL002.
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Egaré dans l’histoire, dans un devenir horizontal qui le condamne à s’autodétruire pour s’affirmer, l’homme de Cioran s’ouvre par moments à un devenir vertical, soit en s’élevant à travers l’extase qui le transfigure, soit en tombant à travers l’ennui qui le défigure. En envisageant la pensée de Cioran comme une « course thérapeutique en sens cosmique » ou comme une errance infinie issue d’une « théologie sentimentale où l’absolu se construit avec les éléments du désir », cette thèse, consacrée à la fois à l’œuvre française et à l’œuvre roumaine, s’attache à l’évolution de l’auteur de l’une à l’autre tout en dénonçant le mythe de la césure entre les deux. En posant le nihilisme à la fois comme un poison et comme un remède, comme l’horizon d’une fin ou d’un nouveau commencement, l’étude se propose d’analyser les processus et les expériences à travers lesquels le nihilisme est vaincu par lui-même. Le diagnostic du « héros de la rétractation » est interprété à partir de ses tentations et de ses inconséquences ; son exploration des impasses, son évasion dans le virtuel, ses hésitations entre une carrière métaphysique et un rôle historique, sa lutte avec le temps et ses expériences extatiques, sont analysées à partir d’une double tentation d’un même passage : « du néant vers le monde » et « du monde vers le néant »Going astray in History, in a horizontal becoming which condemns him to self-destruct to assert himself, Cioran’s man opens at times to a vertical becoming either in rising through the ecstasy that transfigures, either by falling through boredom which disfigures. Considering Cioran’s thought as a « therapeutic run in a cosmic sense » or as an endless wandering stemming from « a sentimental theology, in which the Absolute is built with the elements of desire », this study, devoted both to the French and Romanian works, focuses on the evolution of the author from one to the other by denouncing the myth of the caesura between the two works. Assuming both nihilism as a poison and as a remedy, as the horizon of an end or of a new beginning, the study aims to analyse the processes and experiences through which nihilism is defeated by itself. The diagnosis of the « hero of the withdrawal » is interpreted from his temptations and his inconsistencies ; his exploration of the impasses, his escape into the virtual, his hesitation between a metaphysical career and a historic role, his struggle with time and ecstatic experiences, are analyzed from a double temptation of a same passage : « from nothingness to the world » and « from the world towards nothingness »
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Álvarez, Lopeztello José Luís. "EMIL CIORAN: ENSAYO DE HEREJÍA EXISTENCIAL." Tesis de doctorado, Universidad Autónoma del Estado de México, 2021. http://hdl.handle.net/20.500.11799/111863.
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La presente investigación tiene como propósito mostrar algunas facetas de Cioran, a través de las cuales éste desafía la ortodoxia literaria y, principalmente, la cultura filosófica. Sabido es que la obra escrita de este autor rumano posee un estilo sui generis, no busca ser partidario de ninguna tesis. Su expresión es como quien lanza una roca sobre la parte herida de una figura, haciendo más notoria la fractura del cuerpo herido de la cultura occidental. No busca soluciones, insiste en ahondar los problemas. La imagen simbólica de su pensamiento es nómada y lúdica. Toda vez que está transitando de un lugar a otro, de una postura a otra. Esto lo lleva a confrontarse con ideales tan caros de la civilización tales como son, el ideal del progreso en occidente, o la idea del concepto riguroso en filosofía. Su oposición ante tales ideales lo convierten, sin más en un hereje. De aquí la razón por la cual el presente trabajo lleva por título justamente ‘ensayos de herejía existencial’.
Books on the topic "Cioran"
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Piednoir, Vincent. Cioran avant Cioran: Histoire d'une transfiguration. Marseille]: Éditions Gaussen, 2013.
Find full textBook chapters on the topic "Cioran"
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Wild, Gerhard. "Cioran, Émile Michel." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_3163-1.
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Erdle, Birgit R. "Cioran, Émile Michel: Écartèlement." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_3166-1.
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Erdle, Birgit R. "Cioran, Émile Michel: Précis de décomposition." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_3164-1.
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Erdle, Birgit R. "Cioran, Émile Michel: La chute dans le temps." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_3165-1.
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Lefter, Ion Bogdan. "Ciobanu, Mircea." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9042-1.
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Lefter, Ion Bogdan. "Ciobanu, Mircea: Istorii." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9043-1.
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Veeman, Michael T., Shota Chiba, and William C. Smith. "Ciona Genetics." In Methods in Molecular Biology, 401–22. Totowa, NJ: Humana Press, 2011. http://dx.doi.org/10.1007/978-1-61779-210-6_15.
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Sasakura, Yasunori. "Germline Transgenesis in Ciona." In Transgenic Ascidians, 109–19. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7545-2_10.
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Sasakura, Yasunori. "The Enhancer Trap in Ciona." In Transgenic Ascidians, 121–29. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7545-2_11.
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Gandhi, Shashank, Florian Razy-Krajka, Lionel Christiaen, and Alberto Stolfi. "CRISPR Knockouts in Ciona Embryos." In Transgenic Ascidians, 141–52. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7545-2_13.
Full textConference papers on the topic "Cioran"
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Herrera Alzate, M. Liliana. "Encuentro Internacional Emil Cioran, Ponencias 2014 - 2015 - 2016." In Encuentro Internacional Emil Cioran. Ponencias 2014 - 2015 - 2016. Universidad Tecnológica de Pereira, 2017. http://dx.doi.org/10.22517/25906895.
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Vanini, Paolo. "Thinking against utopia: A comparison between Thomas More and Emil Cioran." In The 2nd International Multidisciplinary Congress Phi 2016 – Utopia(S) – Worlds and Frontiers of the Imaginary. CRC Press, 2016. http://dx.doi.org/10.1201/9781315265322-63.
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Korolevski, Svetlana. "Vasile Ciocanu și contribuțiile sale istorico-literare." In Conferinta stiintifica nationala cu participare internationala „Lecturi in memoriam acad. Silviu Berejan”. “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2021. http://dx.doi.org/10.52505/lecturi.2021.05.12.
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Numele istoricului literar Vasile Ciocanu (1942-2003) s-a impus cu pregnanţă în mediul ştiinţific şi cultural din a doua jumătate a secolului trecut şi începutul celui în curs. Consacrat cercetării academice, contribuţiile sale se înscriu în efortul comun de valorificare a moştenirii literare şi de reintegrare a acesteia în circuitul valoric general românesc. Actualizând aspecte mai puţin cunoscute privind viaţa literară a Basarabiei sau parcursul biografic şi de creaţie al unor autori basarabeni din sec. al XIX-lea şi din prima jumătate a sec. al XX-lea, secvenţe privind contactele scriitorilor de peste Prut cu Basarabia, abordările docte, cu date de ordin istorico-cultural scrupulos filtrate, ca şi ediţiile atent îngrijite (C. Stamati, A. Donici, M. Kogălniceanu, C. Stamati-Ciurea, T. Vârnav), constituie un indiciu al probităţii ştiinţifice şi resuscită interesul cercetătorilor, mai cu seamă al celor tineri, pentru epoca preclasică şi clasică a literaturii române.
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Golomb, Tomer, Yisroel Mirsky, and Yuval Elovici. "CIoTA: Collaborative Anomaly Detection via Blockchain." In Workshop on Decentralized IoT Security and Standards. Reston, VA: Internet Society, 2018. http://dx.doi.org/10.14722/diss.2018.23003.
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Maillard, Guillaume, Loic Geeraerts, and Christelle Scharff. "Work In Progress: Ciola: A Generic Student Learning Assessment Software." In Proceedings. Frontiers in Education. 36th Annual Conference. IEEE, 2006. http://dx.doi.org/10.1109/fie.2006.322571.
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Wu, Xiaowei, Xiaobei Liang, and Wenguan Song. "The Research of Competitive Intelligence Organization of Dynamic Alliance (CIODA) in E-Commerce." In 2006 IEEE Asia-Pacific Conference on Services Computing (APSCC'06). IEEE, 2006. http://dx.doi.org/10.1109/apscc.2006.104.
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Kashihara, Hideya. "Abstract 446: Protein kinase Ciota is a new prognostic factor in gastric cancer." In Proceedings: AACR 103rd Annual Meeting 2012‐‐ Mar 31‐Apr 4, 2012; Chicago, IL. American Association for Cancer Research, 2012. http://dx.doi.org/10.1158/1538-7445.am2012-446.
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Plesca, Ecaterina. "Prezenţa bazei apelative de substrat în repertoriul onomastic al Recensămintelor populaţiei Moldovei din anii 1772-1773 şi 1774." In Filologia modernă: realizări şi perspective în context european. “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2021. http://dx.doi.org/10.52505/filomod.2021.15.33.
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În comunicarea de faţă ne-am propus să urmărim transferul în onomastică al cuvintelor autohtone din limba română notate în registrele Recensămintelor populaţiei Moldovei din anii 1772-1773 şi 1774. Cercetările au arătat că în sursa dată au fost înregistrate antroponime formate doar de la 35 dintre apelativele de origine autohtonă (baci, balaur, balegă, baltă, bâlc, bâr, brad, brânză, buză, cioară, cioc, ciut, copac, cursă, fărâmă, fluier, gata, ghimpe, groapă, grumaz, leurdă, mare, măgar, mărar, mânz, moş, murg, pârâu, pupăză, raţă, strungă, ţap, ţeapă, urdă, vatră). Acestea şi derivatele lor apar ca bază apelativă la prenume, supranume/ porecle, patronime/ nume de familie. Repartiţia lor geografică diferă de la ţinut la ţinut. La est de Prut numărul lor este mai mic decât în restul Moldovei istorice. Unele dintre ele nu apar ca bază apelativă în acest spaţiu de răspândire a limbii române.
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Sauter, Brett W., and Alex P. Durbak. "Inspection and Load Rating of P-T Segmental Bridges." In IABSE Congress, New York, New York 2019: The Evolving Metropolis. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2019. http://dx.doi.org/10.2749/newyork.2019.2142.
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<p>The interchange of the Veterans Memorial Tollway (I-355) and the Ronald Reagan Memorial Tollway (I-88) in Downers Grove, Illinois includes four post-tensioned (P-T) segmental concrete box girder bridges erected with different techniques. Built in 1988, they range in length from 170m (558’) to over 610m (2,000’) on horizontally curved alignments To maintain the integrity of this vital infrastructure, the Illinois Tollway tasked Ciorba Group to perform full in-depth inspection, material testing, assessment of the P-T condition, and load rating. As part of this project we performed non-destructive testing of the P-T strands at select locations using ground penetrating radar and impact echo technology.</p><p>After the detailed inspection, the bridges were load rated taking into account the deterioration noted and using a time dependent Finite Element Analysis. We re-calculated all stresses as “locked-in” during bridge erection. The ramp bridges were load rated for the current single lane configuration as well as a potential future two lane configuration. An overall load rating and condition report was prepared which evaluated various bridge repairs and strengthening options including the use of UHPC structural overlay.</p>
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Di Yao. "CIOR analysis approach for SAR real-time signal processing cluster based on shared bus." In IET International Radar Conference 2009. IET, 2009. http://dx.doi.org/10.1049/cp.2009.0475.
Full textReports on the topic "Cioran"
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Spela Goricki, Spela Goricki. Identifying the genes necessary to regenerate an injured brain - insights from a basal chordate, Ciona intestinalis. Experiment, July 2018. http://dx.doi.org/10.18258/11675.
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