Title: “Surviving communism. Escape from underground” Author: Mihai Gheorghiu How to cite this article:

Title: “Surviving communism. Escape from underground” 

Author: Mihai Gheorghiu 

How to cite this article: 

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Gentlemen, God is dead.

–­Jean­Paul­Sartre­

Incipit

Communism­was­a­colossal­force­of­human self-destruction,­of­total­annihilation.­The­bar- barism­of­communism­is­Europe’s­hidden­bar- barism,­ its­ latent­ potential­ for­ destruction, which­is­called­into­play­throughout­history.

Communism­is­the­manifestation­of­a­kind­of impulse­of­death­–­a­phenomenon­of­darkness.­

No­one­in­Romania­was­prepared­to­face up­to­contemporary­history,­neither­the­polit- ical­parties­nor­the­utopian­dispensers­of­jus- tice.­Our­Levantine­democracy,­unrepentant phanariotism,­was­unable­to­rescue­the­Ro-

manian­ country­ from­ disaster,­ to­ endow­ it with­ the­ political,­ economic­ and­ cultural strength­necessary­to­withstand­the­maelstrom of­ events.­ Romania’s­ decline­ placed­ in­ the hands­of­the­enemy­a­country­that­was­ridden with­contempt­for­any­kind­of­utopia­and­in the­grip­of­a­frenzy­of­institutionalised­crime and­plunder.­The­oriental­tameness­of­Little Paris­should­not­deceive­the­eye­set­on­uncov- ering­the­roots­of­a­country’s­decline.­It­is­true that­communism­not­only­represents­our­own defeat;­ it­ also­ represents­ the­ defeat­ of­ the whole­of­Europe­as­well­as­being­a­disastrous phenomenon­of­human­civilisation.­Berdyaev was­entirely­right:­communism­is­a­metaphys- ical­phenomenon,­not­economic­or­purely­po- litical.­Dostoyevsky­was­the­first­to­grasp­the substance­ of­ the­ communist­ revolutionary project,­providing­a­memorable­description­of

Escape from underground

Mihai Gheorghiu

Dr. Mihai Gheorghiu is a lead researcher at the National Museum of the Romanian Peasant, where he also holds the position of deputy director. He obtained his title of doctor from the University of Bucharest for his thesis on Mircea Eliade.

A BS T R A CT

This­essay­seeks­to­provide­a­phenomenological­description­of­the­conscience’s particular­quest­to­free­itself­from­servitude.­Trapped­in­the­mechanism­of­a world­that­dictates­and­imposes­totalitarian­mechanisms­of­control­and­“pro- duction”­of­social­and­personal­conscience,­man­begins­his­search­for­the­paths of­freedom­and­liberation­from­this­prison-like­mechanism.­This­quest­of­the conscience­is­also­possible­in­this­society­of­total­human­alienation,­and­even here­it­is­an­event­of­everyday­life,­of­the­practice­of­survival,­and­not­an­event of­great­histories­and­great­confrontations.­The­human­conscience­is­most­defi- nitely­the­conscience­of­freedom,­of­transcendence­towards­the­centre­of­a­free- dom­that­remains­an­integral­part­of­the­human­being,­at­least­as­a­trace­or­a secret­propensity­of­the­socially­and­politically­annihilated­being.­Communism can­therefore­be­interpreted­as­an­immense­challenge­to­the­individual,­the human­person,­as­well­as­the­community:­the­ultimate­challenge­of­seeking­and finding­freedom.­Designated­for­total­annihilation,­the­human­conscience­redis- covers­through­this­quest­for­the­centre,­for­self-definition,­its­true­ontological status.­The­escape­from­communism­should­also­be­defined­as­the­conscience’s quest­for­freedom,­and­not­only­as­a­political­and­economic­act­of­dismantling the­command­structures­of­the­old­regime.­Liberation­from­servitude­is­first and­foremost­an­inner­liberation­from­the­condition­of­servitude,­the­transition beyond,­towards­a­new­human­condition,­even­where­this­condition­is­one­of fragility­and­transience.

K E YW O R D S

Communism,­revolution,­freedom, humanism,­transcendence.­

1) See André Scrima, Ortodoxia [i încercarea comunismului, Simple reflec]ii despre comu- nism, pp. 153-198, Humanitas, Bucharest, 2008, coordinated by Vlad Alexandrescu.

it­in­The­Devils.

The­ failure­ of­ Europe­ in­ this­ tenebrous Russian­endeavour­is­first­and­foremost­the failure­of­the­history­of­European­Christianity in­the­face­of­nihilism­as­a­historical­force­of civilisation.­ Communism’s­ penetration­ of man’s­deepest­tissues­represents­the­failure­of the­Church­as­well­as­all­other­forms­of­dogma or­metaphysics.­This­leaves­man­himself­de- feated,­crawling­in­the­mud.­And­it­renders­the blindness­ of­ much­ of­ the­ western­ intelli- gentsia,­starting­with­J.­P.­Satre,­all­the­more repugnant.

Returning­to­Romania’s­quest,­there­is­no way­to­explain­the­teratological­experience­of so­ many­ Romanian­ communists­ and­ the forced­resignations­of­the­intellectual­elite­at­a time­ when­ thousands­ of­ other­ Romanians were­taking­to­the­mountains­in­a­desperate attempt­at­resistance­and­a­recourse­to­basic human­ dignity.­ This­ serves­ only­ to­ demon- strate­the­weakness­of­any­noble­gesture­by­the Romanian­intellectual.­­

What­ was­ astonishing­ about­ Romanian communism­was­the­incredible­level­of­organ- isation,­of­bureaucratisation,­of­cynicism­and crime.­Local­tradition­had­only­reached­the stage­ of­ blood-soaked­ buffoonery­ charac- terised­by­frequent­interruption­and­a­certain, typically-oriental­detachment.­Even­Carol­II had­a­touch­of­the­Robin­Hood­in­his­congen- ital­vileness.­Bolshevism­triggers­an­immense unleashing­of­demonism,­institutionalising­it,

rendering­it­effective­and­consistent.­The­ori- ental­charm­of­terror­and­crime­gives­way­to­a different­form­of­aberration,­a­mechanism,­a machine­ of­ organised­ crime.­ Wallachia­ was transforming...

The­defining­feature­of­communism­is­the biological­exercise­of­survival­and­the­social function­of­labour.­Nowhere­else­does­labour fulfil­such­a­“metaphysical”­role­as­it­does­in communism.­The­party’s­first­call­is­the­call­to labour.­Labour­engenders­a­feeling­of­life­and humanity­as­well­as­solidarity.­The­working nation­is­a­sovereign­nation,­a­historically­re- deemed­nation.­This­represents­the­creation­of supreme­slavery.­The­west­associates­labour with­profit,­and­therefore­with­power.­Stalin views­it­as­generalised­form­of­slavery,­an­op- timum­form­of­submission,­of­defeat.­In­com- munism­labour­is­a­sustained­experience­of bankruptcy­–­but­no­less­useful­for­it.­Labour is­constantly­producing­slaves­to­feed­the­enor- mous­ideological­lie.­The­irresponsible­fiction of­unlimited­development­and­progress­acts­as a­religion­of­salvation­of­the­glorious­transi- tion­to­the­new­man.­Labour­is­the­instrument of­this­transformation,­the­asceticism­required of­a­new,­planned­humanity.

Communism’s­ main­ preoccupation­ was essentially­the­reduction­of­man­to­a­thing,­to the­ objectual­ existence­ of­ the­ instrument¹. This­ reduction­ is­ achieved­ by­ all­ available means,­ most­ commonly­ the­ use­ of­ unre- strained­violence.­Confronted­with­the­mono- lithic,­ cellular,­ power­ of­ the­ force­ that generates­violence­in­a­seemingly­legitimate way,­society­dissolves­into­the­crowd.­And­the crowd­is­the­eternal­malformation­of­man,­the crowd­is­always­an­object.­Being­an­object,­the crowd­can­only­occupy­the­weak­position­in the­equation­of­power­and­will­thus­always­be deceived.­The­categorical­imperative­of­com- munism­ is­ falsification.­ Instating­ falsehood and­maintaining­it­always­implies­the­resort­to violence.­Political­deceit­and­crime­represent different­ intensities­ of­ violence.­ In­ order­ to perpetuate­the­lie­you­must­always­be­able­to exercise­violence­–­ideological­violence,­polit- ical­ violence­ and,­ finally,­ also­ physical­ vio-

photo©Vlad­Columbeanu

lence.

The­historical­use­of­violence­against­one’s own­ society,­ against­ the­ entire­ society,­ was something­new­to­the­Romanian­historical­ex- perience­at­the­end­of­the­Second­World­War.

Romania­was­therefore­an­easy­target².­­

Caragiale­and­Ceaușescu­are­the­two­pil- lars­ of­ Romanianness­ of­ the­ 20th­ century.

They­are­symbols­of­modern­Romania,­mile- stones­of­Romanian­contemporary­experience:

the­acid­wit­of­the­former­and­the­dictatorship of­the­latter’s­delusions.­Between­Caragiale­and Ceaușescu­ there­ exists­ an­ entire­ nation­ of good-for-nothing­“Miticăs”­and­proletarians continually­hailing­the­achievement­of­noth- ingness.­Under­communism­Caragiale­was­all but­useless.­You­cannot­satirise­crime;­it­re- mains­in­itself­an­absolute.­Caragiale’s­acid­wit could­not­burn­through­the­iron­logic­of­terror.

Yet­Caragiale­showed­us­the­beginning­of­our modest­history­as­a­modern­state­and,­in­par- ticular,­he­reproduced­the­genome­of­the­Wal- lachian­species.­Because­of­him­we­know­how we­really­are,­we­no­longer­harbour­any­illu- sions­about­ourselves.­The­end­of­communism brought­ Caragiale­ back­ to­ the­ fore;­ having

come­in­from­the­cold,­our­old­face­is­once again­recognisable.

The­dictator,­in­this­case­Ceauşescu,­is­a creator­of­fictions.­The­fiction­of­a­world­run according­to­the­algebraic­calculation­of­or- ders.­Orders­create­the­fiction­of­order.­But order­cannot­exist­in­reality,­for­man­is­a­dis- orderly­being,­a­being­who,­even­in­the­obedi- ence­ imposed­ through­ terror,­ retains­ a minimum­freedom­of­rebellion,­of­life.­That said,­dictatorship­is­paradoxical­in­that­it­is­a realised­fiction.

Ceaușescu­ the­ revolutionary­ knew­ one thing­very­well:­the­battle­must­go­on,­hour after­hour,­and­be­strong.­Politics­in­its­ele- ment,­that­is­war,­means­nothing­more­than the­defeat­of­one­side­by­the­other.­The­people are­split­into­two­camps:­my­people­and­their people.­He­also­realised­that­the­public­speech is­an­excellent­political­weapon,­being­used­to win­over­and,­at­the­end­of­the­day,­to­hood- wink­the­masses,­selling­them­the­illusion,­the belief,­in­the­political­action­of­the­revolution- ary.­He­later­understood­that­individual­power is­ the­ natural­ consequence­ of­ all­ bellicose forms­of­politics.­In­1968­he­presented­himself

2) On Romanian com munism, see in parti - cular: Victor Frunz\

(1990) Istoria stalinis- mului în România, Hu- manitas, Bucharest, Vladimir Tism\neanu (2005) Stalinism pentru eternitate. O istorie politic\ a comunismului românesc, Polirom; Vlad Georgescu (1991) Politic\ [i istorie. Cazul comuni[tilor români, 1944-1977, Humanitas, Bucharest; Denis Dele- tant (1999) Communist Terror in Romania: Ghe- orghiu-Dej and the Po- lice State, New York, St.

Martin's Press; Stelian T\nase (1998) Elite [i societate. Guvernarea Gheorghiu-Dej, Humanitas, Bucharest.

photo©Vlad­Columbeanu

as­the­father­of­the­nation,­declaring­what­he wanted­to­be­the­start­of­a­“national­revolu- tion”,­after­the­“social­revolution”­had­come­to an­end.­The­great­crimes­accompanying­the installation­of­communism­were­committed by­the­old­guard,­to­whom­he­lent­his­uncon- ditional­ support­ until­ he­ became­ Secretary General­and­changed­tack;­he­switched­Stalin- ism­for­Ceaușescuism,­that­is,­a­fusion­of­“na- tional­ revolutionary­ energies”­ under­ his personal­ leadership.­ At­ heart­ he­ was­ con- vinced­it­was­his­calling­to­provide­the­much- needed­ peace­ and­ that­ the­ country­ should become­ an­ autarchic­ power;­ he­ probably dreamt­of­a­Romania­that­defied­its­own­his- tory,­ a­ Romania­ in­ harmony­ with­ universal destiny.­Interestingly,­during­his­“trial”­he­at- tacked­the­phanariotism­inherent­to­Roman- ian­ political­ history­ at­ the­ beginning­ of­ the modern­era­and­stemming­from­the­original historical­phanariotism­of­the­18th­century.

Communist­ideology­contains­the­elements­of

“heroic­ fury”­ typical­ of­ any­ revolution.

Ceau?escu­undoubtedly­also­relied­on­the­dy- namic,­heroic­“new­man”,­the­initiator­of­new historical­paths.­Ideology­is­nothing­more­than

a­ circle­ ruthlessly­ closing­ in­ on­ the­ others, those­who­must­present­the­gift­of­delegated will;­ideology­is­a­form­of­submission­and,­at the­same­time,­a­filter­for­those­whose­energy or­whose­good­will­is­too­great.­A­tool­for­bat- tle­as­well­as­defence,­ideology­is­fundamental to­any­political­system.­However,­every­leader is­above­ideology,­for­his­actions­must­be­free and­sovereign.­The­fanatic,­a­kind­of­extrem- ist­idealist­who­ends­up­believing­ideology­to the­letter,­is­sidelined,­whether­violently­or­not.

This­is­a­principle­also­adhered­to­by­Hitler.

Having­consolidated­his­political­power (probably­after­1968),­Ceaușescu­turned­en- thusiastically­ to­ the­ great­ work­ of­ national building­projects:­industrialisation,­militarisa- tion­ and­ education.­ Industrialisation­ under Ceaușescu­was­the­result­of­a­deficient­forma mentis;­Ceaușescu­was­never­able­to­under- stand,­despite­using­it­to­the­point­of­satura- tion,­the­term­and­phenomenon­of­“scientific revolution”,­that­leap­forwards­of­western­sci- ence­and­technology­–­and­by­the­time­he­ap- peared­to­have­grasped­its­significance,­it­was too­late,­the­ruin­was­total.­A­thick­layer­of communist­mafia­ensured­everything­came­to

photo©Vlad­Columbeanu

nothing.­ What­ is­ also­ interesting­ is Ceaușescu’s­relationship­with­his­own­“class”.

Originating­from­among­their­ranks,­but­with an­authentic­revolutionary­energy,­he­despised them,­using­them­in­every­way­as­simple­ex- ecutors.

In­ fact,­ “Ceaușescu”­ meant­ the­ clique, probably­small­but­very­powerful,­who­held­all the­important­posts­in­the­Securitate,­the­party and­the­army.­The­others­carried­out­the­or- ders­they­received­and­thus­ensured­their­sur- vival.­In­this­silent­struggle­between­the­leader and­the­nomenclature,­it­was­the­latter­that emerged­victorious.­Ceaușescu­couldn’t­possi- bly­condemn­his­own­instruments­(he­was­no longer­able­nor­had­the­time­to­replace­them), and­the­latter­paralysed­the­entire­external­ma- chine,­ leaving­ only­ the­ internal­ Romanian Communist­ Party,­ which­ was­ a­ mafia­ and nothing­more.­In­a­strange­sense,­therefore, Ceaușescu­was­a­misunderstood­figure,­the­vi- sionary­who­is­ignored­and­betrayed.­His­trial clearly­showed­how­he­believed­he­had­been betrayed­and,­at­the­same­time,­the­country had­been­betrayed.­His­country.­

Ceaușescuism­was­meant­to­be­a­form­of Romanian­communism,­the­national­version of­an­imported­revolution­imposed­by­force.

Our­tragedy­stems­from­the­fact­that­Ceaușes- cuism­ existed,­ lived,­ was­ successful;­ a­ great number­of­people­set­to­work­with­the­thought in­their­minds­that­one­day­everything­would come­true.­­Some­began­making­lathes,­others wrote­history­and­literature,­etc.­Certain­patri- ots­ believed­ that­ the­ idea­ of­ Romanianism could­ also­ be­ served­ under­ and­ even­ by Ceaușescu­himself.­The­placing­of­Ceaușescu among­ the­ ranks­ of­ the­ voivodes­ was­ their work,­their­excuse­being­that­it­was­only­in­this way­that­the­other­names­could­be­mentioned, too.­Worse­still­is­the­fact­that­they­never­con- sidered­any­resistance­or­opposition­to­the­bar- barism­ and­ crimes.­ Did­ thousands­ of Romanians­die­in­camps­and­prisons­only­that Romanianism­ could­ be­ expressed­ by Ceaușescu­and­through­Ceaușescuism?!

Ceaușescu­led­the­“national­wing”­of­the communists­and­finally­won­the­argument­for

good­ in­ 1968.­ He­ eliminated­ the­ Com- minternists,­the­KGB­agents­and­the­Stalinists;

he­cleaned­things­up,­he­gave­a­“green­light”­to self-criticism­and­even­criticism;­he­tried­to become­ popular­ and­ even­ succeeded­ in­ a world­ that­ was­ reconciled­ to­ the­ mantra­ of

“moving­forwards”­and­the­whirlwind­of­his- tory­ –­ and­ among­ people­ whose­ memories had­been­annihilated­and­who­were­free­to­ex- amine­the­mass­graves­(something­they­could have­done­but­didn’t).­An­entire­generation held­an­unflinching­belief­in­communism­and tried­to­live­entirely­normal­lives.­

Yet­history­played­a­terrible­trick­on­him;

he­was­to­be­killed­by­the­very­people­he­cre- ated­and­led.­He­was­convinced,­right­until­the end,­that­the­workers­were­on­his­side,­the­side of­he­who­had­provided­them­with­food,­work, drink,­every­day­and­every­night;­he­who­had turned­Romania­into­a­major­player­on­the­in- ternational­stage.­He­entered,­through­a­gate of­his­own­making,­the­absolute­paradox­of­ab- solute­power,­which­has­always­had­mission- ary­ pretentions:­ he­ began­ building­ a­ strong (industrialised)­Romania,­while­at­the­same time­also­digging­its­grave.­A­demented­figure, at­one­point­he­passed­as­an­element­of­posi- tive,­national­energy,­but­he­couldn’t­have­been any­less­national­and­any­more­anti-national.

Without­ a­ doubt­ Ceaușescu­ played­ a­ deter- mining­role­for­us;­his­madness­was­no­acci- dent­and­is­also­not­something­that­should­be forgotten­ or­ hidden.­ Romanians­ should­ as- sume­responsibility­for­Ceaușescu.­Without being­a­matter­of­fate,­he­served­as­a­lesson,­a dead-end­we­paid­for­so­dearly­that­we­must understand­it­and­learn­from­it.­We­must­learn how­ far­ we­ can­ go­ with­ patience,­ suffering, with­the­apathy­of­the­soul­and­the­mind,­with fear,­with­submission­and­with­violence.

So­many­people­staked­their­entire­lives­on the­system­without­looking­ahead­in­their­lives or­ beyond­ the­ unflinching­ will­ of­ a­ tyrant.

These­are­people­for­whom­compromise­and duality­ became­ their­ substance,­ people­ no longer­able­to­defend­themselves,­people­no longer­able­to­defend­anything.

The­absence­of­memory­is­itself­a­form­of

betrayal­and­suicide.­The­intellectuals­should have­retained­the­memory­of­the­sacrifices,­the crimes,­ the­ instated­ absurdity;­ but­ they­ re- membered­nothing­but­the­crude­farce­of­the

“obsessive­decade”,­the­bait­of­false­compensa- tion,­of­the­comedy­of­errors­and­of­self-criti- cism.­ In­ the­ end­ they­ had­ given­ up­ almost everything,­memory,­truth,­future...­There­was no­way­to­live­a­normal­life­except­through guilt,­but­then­guilt­is­also­a­form­of­destiny.­If the­truth­is­to­be­told,­and­if­the­task­of­speak- ing­ the­ truth­ falls­ to­ the­ intellectuals,­ then truth­has­never­been­told­in­Romania³.­­

What­ is­ occurring­ today­ is­ astonishing.

The­entire­experience­of­the­communist­or- deal­has­simply­been­forgotten,­is­never­men- tioned,­our­memory­no­longer­wishing­to­be filled­ with­ the­ things­ that­ happened­ in­ the past,­as­if­forgetting­could­save­us­retroactively.

Not­to­remember­is­tantamount­to­not­exist- ing.­The­teratological­experience­of­commu- nism­must­be­taken­into­account­if­we­are­to have­a­clear­picture­of­the­man­of­our­agonised modernity.­For­this­man,­who­emerged­from underground,­is­a­different­man,­a­corrupted, malaised­man­who­carries­a­double­conscience and­is­shadowed­by­a­tenebrous­double­of­his own­self.­His­existence­is­divided,­incapable­of rebirth.­This­abused­and­tortured­being­is­a ruin­of­its­own­survival⁴.­

Reason, nihilism and voluntary servitude

Communism­meant­for­each­of­us­living­a­life underground,­ in­ servitude­ and­ falsity.­ The captive­freedom­of­the­underground­may­have given­the­impression­of­an­existence,­but­this was­only­a­pseudo-existence,­a­surrogate­exis- tence,­the­existence­of­the­obedient­slave⁵.­­

We­were­able­to­live­our­lives;­we­were­able to­ be­ the­ actors­ of­ minimal­ freedoms,­ of­ a daily­existence­under­the­control­of­the­mech- anism­of­habit­and­survival.­The­major­para- dox,­and­at­the­same­time­the­condition­for­the existence­of­any­society­alienated­by­terror,­is

the­creation­of­a­simulacrum­of­what­it­is­an- nihilating.­The­original,­existence­as­such,­suc- cumbs­ to­ the­ simulacrum.­ Life­ subsists biologically­and­conventionally­in­the­simu- lacrum­ of­ freedom,­ which­ is­ the­ essence­ of personal­existence.­The­simulacrum­is­the­im- personal,­it­is­the­faceless­visage­of­an­existence dominated­by­servitude­and­falsity,­and­de- prived­of­freedom,­that­is,­of­purpose.­For­he who­subsists­in­servitude­is­always­the­same,­a vicious­circle­of­his­own­human­existence,­the continuous­impossibility­of­becoming.­Volun- tary­and­individual­servitude­is­an­act­of­impo- tence­ or­ deviation;­ the­ general­ servitude imposed­by­terror­is­a­political­act,­a­perverse imposition­of­power.­This­power­crushes­the human­being,­my­own­being,­until­it­becomes the­smallest­of­traces;­man­thus­becomes­his own­trace,­the­feeble­trace­of­a­former­pres- ence,­whether­the­presence­of­weakness,­of­de- viation,­or­of­rectitude,­but­a­human­presence nonetheless.­Through­the­imposition­of­a­per- verse­ power­ –­ perverse­ because­ it­ is­ not human,­that­is,­it­is­no­longer­responsible­for humanity­–­man­disappears,­is­suppressed­and marked­as­an­absence;­he­no­longer­responds, his­self­has­dissolved.­His­name­becomes­the name­of­an­absence.­What­empties­him­of­his own­self­is­not­money,­capital­or­the­knout­of primal­or­circumstantial­violence,­but­“every- thing”,­that­is,­the­tangible­and­abstract­im- mensity­ of­ the­ total­ imposition­ of­ a mechanism­for­the­reproduction­of­everything that­exists,­a­continual­and­complete­produc- tion­of­falsity­and­error.­A­machine­of­lies,­a machine­for­the­fabrication­of­simulacra,­in- cluding­the­simulacrum­itself,­the­double­per- fected­as­an­object.­In­this­context,­anything­is possible­ against­ his­ existence­ as­ a­ person, against­his­freedom.­Assigned­to­the­world­of objects­by­the­authority­of­power­through­ter- ror,­man­is­left­with­no­choice­other­than­that of­ simply­ being,­ while­ no­ longer­ existing, being­with­the­power­to­be­a­thing­and­noth- ing­more.­This­taking­control­of­your­being,­of any­ being,­ is­ the­ much-more-than­ political way­in­which­power­acts.­Communism­leaves politics­to­one­side­and­resorts­to­basic­terror.

3) On the different types of intellectuals during communism, see the classic work by Czeslaw Milosz (1996) Gândirea captiv\, Eseu despre lo- gocra]iile populare, Humanitas, Bucharest, 1996.

4) On the entire proces- sion of crimes commit- ted by international communism, see:

Stéphane Courtois, Nicolas Werth, Jean- Louis Panné, Andrzej Paczkwski, Karel Bar- tosek, Jean-Louis Margolin (1998) (eds.) Cartea neagr\ a comu- nismului. Crime, teroa - re, represiune (Humanitas, Funda]ia Academia Civic\:

Bucharest).

5) See Etienne de La Boétie, Discourse on Voluntary Servitude, or the Anti-Dictator (New York: Columbia Univer- sity Press, 1942)

What­you­feel­when­you­are­faced­with­this unleashed­and­implacable­mechanism­is­not fear,­which­you­leave­behind,­but­the­feeling­of terror­before­an­all­encompassing­demonism, before­immaculate­destruction.­An­unleash- ing­ that­ also­ annihilates­ time,­ for­ time­ is human,­it­belongs­to­man­and­represents­the subsistence­of­hope­and­possibility.­Through its­massive­presence­this­unleashing­first­and foremost­suppresses­hope­itself,­leaving­in­its wake­a­terrified,­petrified­sense­of­astonish- ment­ at­ the­ presence­ and­ efficiency­ of­ evil, which­ becomes­ mechanised,­ becomes­ the mechanism­and­basis­of­social­existence.­What was­most­terrifying­during­communism­was its­efficiency­and­capacity­to­appropriate­life.­A machine­that­comes­to­life.­Through­commu- nism­we­all­experienced­collective­death.­The terror­of­history,­as­an­alienating­destiny,­man- ifested­ itself­ strongly­ through­ communism, with­the­ultimate­proof­of­the­extreme­devour- ing­power­of­uprooted­man­thrown­into­the abyss­of­self-devouring­reason.­If­the­hubris­of reason­is­the­transformation­of­the­world­into an­object,­the­instrumentalisation­of­the­world for­the­subject­man­who­no­longer­deciphers anything,­ but­ only­ utilises­ and­ submits through­a­project­increasingly­beyond­inter- rogation,­ then­ communism­ represents­ total reason,­the­exacerbation­of­all­the­presuppo- sitions­of­the­European­metaphysics­involved in­the­project­of­human­liberation­that­forgets its­subject­in­order­to­suppress­it.­In­this­case 1789­is­the­full­expression­of­rationality,­while the­Bolshevik­revolution­is­instated­human- ism.­Robespierre­and­his­equally­sinister­dou- ble,­ Lenin,­ thus­ represent­ both­ sides­ of­ the man­ who­ instates­ the­ era­ of­ absolute­ and, therefore,­paradisiacal­freedom,­bringing­an end­ to­ history­ as­ deviation­ or­ progress,­ for time­and­history­only­exist­as­deviation­and war,­and­the­free,­fulfilled­man­is­beyond­his- tory,­is­liberated­from­history.­Only­in­this­way can­ man­ discover­ himself,­ find­ fulfilment, abolishing­history­and­his­own­unhappy­con- science.­If­it­is­reason­that­discovers­or­pro- duces­ truth,­ then­ reason­ must­ re-produce man,­that­is,­his­liberation­from­unhappiness

and­struggle,­his­liberation­from­original­sin and­the­absolute­master­who­pushed­him­into history­as­the­substance­of­sin.­The­reason­that re-produces­man­must­also­produce­his­pur- pose,­while­society­must­become­the­paradise on­earth­of­history­fulfilled.­Only­now­does man­become­human­as­the­exigent­and­ulti- mate­ product­ of­ reason.­ But­ man­ becomes human­as­master­of­the­world,­as­the­ultimate authority­that­abolishes­mystery,­impotence, unhappiness­and­finitude.­Only­in­this­way­is man­fully­rational,­fully­free,­with­no­past­and no­future,­living­in­the­pure­present­of­the­ful- filled­and­purifying­exercise­of­reason­which has­become­the­reason­of­the­world,­the­uni- versal­ law,­ concept­ transformed­ into­ sub- stance.­ Transcendence­ now­ fully­ reveals­ its uselessness;­there­is­nothing­beyond­except­the void­of­reason,­the­progression­of­evil­as­igno- rance.­Thus,­reason­ends­with­Christian­“ni- hilism”,­according­to­which­this­world­means nothing­and­the­world­beyond­means­every- thing.­Man­steps­out­of­this­nothingness­cre- ated­ by­ empty­ transcendence­ towards­ the paradisiacal­immanence­of­his­presence­ful- filled­in­and­through­reason.­The­world­ceases to­be­the­realm­of­the­transcendental­presence and­becomes­the­letter­of­reason­and­fulfilled, accomplished­ discourse.­ The­ world­ is­ no longer­presence­and­tremour,­but­the­text­of reason­it­never­stops­producing.­If­the­empire of­ reason­ is­ the­ empire­ of­ truth,­ then­ man must­fight­for­it,­truth­must­be­let­be,­must­be unleashed­through­revolution.­The­revolution is­the­final­threshold­of­history,­the­final­or- deal­of­reason,­purgatory­on­earth.­The­master, the­slave,­the­bourgeois­and­the­proletarian must­each­die­in­the­revolution,­while­the­cit- izen,­the­new­man,­the­man­emerging­from the­desert­of­deviation­and­struggle­must­be born.­He­is­the­master­of­the­world,­the­undi- vided­universal­conscience­who­put­an­end­to history,­transcendence­and­mystery.­But­alas, instead­of­the­human­man­his­puppet­emerges, and­the­world­of­the­puppet­becomes­the­ma- chine­of­the­world,­a­system­that­functions.

And­what­best­functions­here?­Reason­itself and­the­man­it­produces.­

Revolution,­both­that­of­1789­and­that­of 1917⁶,­ ­ is­ conveyed­ through­ discourse,­ and therefore­history,­as­the­fulfilment­and­accom- plishment­ of­ reason,­ as­ a­ projection­ of­ the human­essence­of­man⁷.­­The­revolution­is­the accomplished­ project­ of­ reason,­ a­ reason which­styles­itself­as­fulfilment­and­is­as­such the­end,­the­abolition­of­time­and­history­seen as­an­intrinsic­possibility­of­deviation.­Reason, which­designs­and­calculates­man,­which­al- lows­him­to­exist­only­as­a­structured­project of­its­own­and­nothing­more,­takes­over­his- tory­and­abolishes­it.­Man­who­puts­reason­at stake­ends­up­merely­being­put­himself­at­stake by­reason.­Reason­itself­is­the­game.­Man­be- comes­his­rational­and­machine-like­double, for­he­decides­that­freedom­has­been­discov- ered,­rediscovered­or­created.­His­rational­and logical­double­is­nothing­but­his­fantasy­dou- ble,­just­as­reason­conceived­of­Christian­man as­nothing­more­than­the­fantasy­double­of man­and­therefore­not­free­to­display­the­force of­his­reason.­A­force­of­reason­which­turns out­to­be­the­force­of­the­illusion­of­sending man­back­to­paradise,­as­the­privileged­home of­reason­that­finds­what­it­searches­for.­But what­is­it­that­reason­looks­for­and­finds?­Al- ways­itself,­in­fact.­The­eternal­return­of­the one­and­the­same.­The­essential­purpose­of reason­is­to­humanise­the­world­according­to the­measure­of­the­human­subject­which­abol- ishes­its­object.­To­humanise­the­world­also means­to­suppress­it,­to­suppress­the­world­as otherness,­as­mystery,­as­ex­nihilo­creation.

The­ world­ thus­ becomes­ thing­ and­ instru- ment.­In­this­sense­the­political­revolution­and the­technical­revolution­of­the­man­dominated by­reason­are­one­and­the­same­thing.­Free- dom­is­understood­in­this­case­as­liberation from­the­tyranny­of­God,­of­the­master­and­of nature.­The­rational­subject,­who­frees­himself from­these­historical­and­ontological­bonds, receives­in­exchange­the­bondage­of­sufficient reason­as­the­highest­non-personal­authority.

But­man­still­conquers­himself­as­an­object­in the­era­of­reason­and­not­as­an­autonomous subject­of­freedom.­The­myth­of­reason­ends in­revolution,­that­is­self-destroying­itself­as­a

myth­of­liberation,­for­the­revolution­turns­out to­mean­abolition­of­every­form­of­construc- tion­and­terror­a­rigorous­but­self-destructive logical­ machine.­ Thus,­ reason­ again­ makes room­for­history­and­therefore­deviation.­

Communism­is­rational­when­it­defines­it- self­as­revolution­and­revolutionary­when­it defines­itself­as­reason⁸.­­Thus,­within­this­to- talising­dialectics,­which­is­supposed­to­be­the very­production­of­the­world­and­of­man,­all meaning­is­exhausted,­for­freedom,­as­fulfilled reason,­emerges­as­fundamental­meaning­and puts­ an­ end­ to­ individual­ discourses­ and meanings,­which­come­to­be­defined­as­singu- lar,­self-serving­and­factual.­Any­other­move- ment­of­thought,­any­other­positioning­of­the human­being­is­and­must­be­understood­as­an error,­a­guilty­deviation­or,­at­best,­ignorance.

Under­these­circumstances,­reason­becomes the­guardian­of­thought,­of­the­spirit,­of­any other­form­of­man’s­establishment­of­a­differ- ent­relationship­with­himself,­a­relationship which­lays­the­foundations­for­a­new­project, a­new­form­of­human­freedom­and­therefore­a new­truth.­Reason­cannot­be­weak­or­friable, cannot­ be­ one­ determination­ among­ many others;­it­can­only­be­conceived­of­as­temporal and­temporary­non-fulfilment;­it­remains­the only­path­by­which­to­achieve­the­perfection of­foundation,­it­reaffirms­itself­as­complete and­unique­foundation,­as­an­encapsulation­of the­essence,­an­essence­which­offers­itself­to the­human­being­in­the­form­of­a­return­of­the same­ and­ the­ rediscovery­ of­ the­ identical.

Thus­human­reason,­as­a­probe­sent­into­the abyss­of­existence,­suppresses­ontic­difference and­brings­back­the­meaning­of­existence,­un- ravelling­the­mystery­of­the­explored­abyss.

Human­reason­rediscovers­itself­as­the­reason of­the­world,­as­the­revealed­logos­of­the­being.

The­world­becomes­exclusively­human.­Para- doxically,­it­therefore­falls­to­scientific­knowl- edge­to­grasp­the­infiniteness,­the­otherness and­the­manifestation­of­the­universe­as­un- fathomable­mystery,­as­an­abyss­of­reason.­Yet science­continues­in­rational­terms­to­place man­in­a­self-sufficient­position,­eliminating any­relationship­between­man­and­the­infin-

6) Revolution is the es- chatological myth par excellence of commu- nism: everything is re- lated to communism for revolution is the return of truth to itself, the re- discovery of the human- ity of man in the truth of decisive historical ac- tion. Revolution is the re-conquering of hu- manity alienated by a history which itself must again become the his- tory of man and there- fore the history of liberation and de-alien- ation. Revolution is thus a political and meta- physical lesson in the sense in which meta- physics for Marx is pre- cisely the history created by the prole- tariat for the entire human species. The communist revolution is the movement towards truth. See here also the seminal work by V. I.

Lenin, Statul şi revolu]ia, Înv\]\tura marxismului despre stat şi sarcinile proletariatului în revolu]ie, 4th edition, Editura Politic\, Bucharest, 1960. Of particular interest for the deciphering of the “hid- den text” of the French Revolution as a found- ing event of modernity is Cartea neagr\ a Rev- olu]iei franceze, Grinta, Cluj-Napoca, 2010 (Les Éditions du Cerf, 2008);

see also François Furet (1992), Reflec]ii asupra Revolu]iei franceze, Hu- manitas, Bucharest;

Pierre Gaxotte (1928) La Revolution Française, Arthème Fayard, Paris;

Alexis de Tocqueville (1988) L’ancien régime et la révolution, GF- Flammarion.

7) For a definition of ra- tionalism and reason in politics, see Michael Oakeshott (1991) Ra- tionalism in politics and other essays, Liberty Fund.

ity­of­a­manifestation­of­transcendence­that­re- veals­itself­in­the­immensity­of­a­presence,­in the­presence­of­“something”­understood­as­an absence­ of­ nothing.­ “Calculating­ thought”

(and­communism­is­more­than­thought­that calculates,­even­if­its­goal­is­the­paradisiacal liberation­of­the­human­species­from­any­form of­metaphysical­and­political­bondage)­under- stood­as­reason­is­in­its­essence­revealed,­it­is atheism,­negation­and­abolition­of­transcen- dence;­it­not­only­desires­things,­the­fragmen- tary­existences­of­the­world,­but­the­being­itself of­existence,­which­it­conceives­of­as­the­pro- duction­of­its­own­presence­as­logos,­as­the identity­of­its­own­manifestation,­as­reason­it- self.­Reason­does­not­wish­to­know­that­the

“being”­can­neither­be­an­object­of­calculation nor­rediscovered­identity­but­pure­transcen- dence­ that­ reveals­ itself­ through­ presence, through­ the­ mystery­ of­ this­ presence­ that

“makes”­the­world­exist.­The­man­that­is­the product­ of­ this­ form­ of­ thought­ is­ the­ man who­fails­in­revolution,­progress­and­technol- ogy.­For­him,­the­freedom­of­reason­becomes the­ freedom­ to­ explore­ the­ underground.

Communism­is­precisely­this­captive­freedom

of­the­underground,­the­free,­decentred­explo- ration­of­the­underground.

Faced­with­the­revealed­ideological­text­of Marxism,­communism­is­nihilism,­a­decision in­favour­of­tabula­rasa.­­At­this­point,­reason become­ nihilism,­ that­ is­ the­ reason­ of­ un- foundedness,­the­thought­that­projects­every- thing­and­nothing.­“What­is­nihilism?­The­fact that­the­highest­values­are­devalued.­There­is no­purpose.­There­is­no­answer­to­the­ques- tion­of­‘Why?”­Nietzsche­thus­declares­the­end of­the­Enlightenment­and­any­subsequent­the- ory­(i.e.­also­communism)­as­well­as­Christi- anity­and­any­form­of­theism,­any­foundation in­transcendence.­As­for­the­man­of­moder- nity,­Nietzsche­is­right,­he­does­end­up­in­ni- hilism,­in­a­state­of­fatigue­vis-à-vis­any­form of­foundation;­it­thus­seems­nothing­can­bring him­back­to­the­centre.­Man­and­world­be- come­decentred,­lose­all­foundation­and­be- come­a­hall­of­mirrors­that­endlessly­reflect each­ other,­ a­ string­ of­ meaningless­ images without­a­story.­The­world­becomes­lost­in­the reflection­ of­ these­ multiple­ and­ diverging images⁹.­­

While­ in­ theory­ communism­ was­ for-

photo©Vlad­Columbeanu

8) One of Marx’s defini- tions of communism was: “Communism as the positive transcen- dence of private prop- erty, or human self-estrangement, and therefore as the real ap- propriation of the human essence by and for man;

communism therefore as the complete return of man to himself as a social (i .e., human) being – a return be- come conscious, and accomplished within the entire wealth of previous development. This com- munism, as fully-devel- oped naturalism, equals humanism, and as fully- developed humanism equals naturalism; it is the genuine resolution of the conflict between man and nature and be- tween man and man – the true resolution of the strife between existence and essence, between objectification and self- confirmation, between freedom and necessity, between the individual and the species. Com- munism is the riddle of history solved, and it knows itself to be this solution.” K. Marx, Eco- nomic and Philosophic Manuscripts of 1844, in The Marx-Engels Reader, Second Edition, W. W. Norton & Com- pany, p.84 9) A highly interesting

“introduction” to the in- tellectual adventure of the 19th century is Heinrich Heine’s Con- tribu]ii la istoria religiei şi a filozofiei în Germa- nia (1834), Humanitas, Bucharest, 1996.

mally­opposed­to­every­kind­of­nihilism,­in practice,­ it­ fulfils­ the­ nihilistic­ “destiny”­ of contemporary­man.­The­communist­under- ground­represents­the­full­exploration­of­the nihilistic­vicious­circle.­The­lack­of­fundament creates­ the­ lack­ of­ purpose­ and­ meaning­ of human­existence,­which,­for­its­part,­points­to the­lack­of­fundament­of­existence­itself.­Man is­thus­trapped,­becomes­a­prisoner­of­the­log- ical­machine­set­into­motion­by­reason.­In­this case,­man­no­longer­even­has­access­to­despair and­anxiety,­understood­as­suffering­caused­by the­presentiment­that­meaning­and­founda- tion­do­exist­but­cannot­be­regained.­This­res- ignation­ to­ slavery­ and­ the­ mechanical extension­of­its­duration­is­the­consequence­of the­palpable­historical­existence­of­commu- nism.­Besides­his­resignation­to­internally­ac- cepted­servitude,­it­remains­for­the­man­of­the communist­underground­to­accept­the­chal- lenge­ in­ terms­ of­ defying­ the­ death­ threat, which­is­in­fact­the­essence­of­the­threat­of­all terror­organised­as­a­political­regime.­It­is­in this­presentiment­of­death­and­the­welcoming thereof­that­the­meaning­of­survival­is­to­be found.­To­survive­non-sense,­the­humiliation of­the­bondage­of­the­predestined­victim,­to survive­in­order­to­save­yourself­and­not­sim- ply­to­prolong­a­prison-like­experience¹⁰.­­This extreme­threat­can­give­rise­to­the­task­of­re- discovering­ the­ meaning­ and­ dignity­ of human­existence.­Death­is­not­only­the­threat of­the­absolute­ending,­but­also­the­total­lack­of meaning,­the­impossibility­of­finding­an­an- swer­to­a­question­about­the­grounds­and­pur- pose­of­a­life.

The­threat­inherent­to­communism,­as­in all­forms­of­nihilism,­is­not­only­the­threat­to private­individual­existence;­it­is­also­the­threat to­human­existence­as­humanity,­as­the­history of­the­discovery­of­the­human­fundament­it- self.­Communism­sets­in­motion­the­prison- like­circularity­of­the­lack­of­fundament,­of­the human­exercise­as­a­mere­decentred­existence within­the­circular­production­of­domination with­ the­ help­ of­ the­ technology­ of­ political power.­Communism­annihilates­man­in­that it­abolishes­any­form­of­interrogation­and­any

form­of­answer,­for­in­producing­itself­as­an answer­and­absolute­knowledge­it­eliminates the­possibility­of­an­answer.­The­fundament­in this­case­is­the­will­of­power­as­a­totalitarian practice.­

As­a­form­of­political­organisation,­com- munism­ represents­ the­ exacerbation­ of­ this technological­ reasoning;­ it­ seeks­ to­ built­ a world­with­no­residue,­without­the­“insubstan- tiality”­of­the­freedom­of­the­irreconcilable,­of the­weakness­of­reason­and­confusion.­What’s most­frightening­about­communism­is­its­suc- cess,­the­fact­that­the­utopia­has­been­built,­the experiment­has­been­successful,­and­that­its history­ is­ now­ part­ of­ the­ history­ of­ man.

Communism­is­a­phenomenon­of­the­absurd, and­as­such­it­is­ferocious­in­its­movement,­in the­fact­that­it­acts­with­an­immense­material force­within­an­immense­territory­of­denial and­ destruction.­ What­ modernity­ brings­ to the­decentring­of­the­human­being­is­the­im- mense­force­of­negativity­–­self-destruction­as a­historical­process­that­transcends­the­mere deviation­of­thought­and­brings­about­the­rad- ical­process­of­the­possibility­of­generalised and­total­destruction­of­man­and­humanity.

The­emergence­of­this­possibility­is­not­sim- ply­ the­ consequence­ of­ the­ technological process,­the­propagation­of­an­error,­but­the ontological­fulfilment­of­man’s­power­of­denial and­self-denial.­This­possibility­is­a­metaphys- ical­event­in­the­sense­in­which­the­original­sin is­also­a­metaphysical­event­–­of­course,­not­in the­sense­in­that­it­is­the­event­of­any­given metaphysics.­This­event­originates­neither­in communism­nor­in­capitalism,­but­in­the­tech- nological­reason­that­sets­both­in­motion.­Man himself­finds­self-fulfilment­in­the­process­of this­ self-destruction.­ It’s­ true­ that­ he­ fulfils himself­as­negation,­as­a­spirit­of­denial,­as­the reason­of­domination­in­the­perfect­circularity of­captivity.­In­essence,­this­man­says­the­world is­an­apparition­and­an­appearance­of­nothing- ness.­Entertaining­no­theist­illusions,­abhor- ring­Christianity­as­a­cancer­of­thought­and being,­he­frees­himself­in­the­simulacrum­of his­own­abstraction.­Man,­we­are­taught,­fi- nally­becomes­“human”.­The­paradox­is­that­he

10) The most powerful account in Romanian culture and literature of the path to salvation from terror and servitude is Jurnalul fericirii by Nicolae Steinhardt, pub- lished by Dacia, Cluj, 1991. In another regis- ter but equally powerful in terms of the existen- tial dimension: Ion D.

Sârbu, Jurnalul unui jur- nalist f\r\ jurnal, 2 vol., Craiova, Scrisul româ- nesc, 1996.

becomes­“human”­at­the­very­moment­his­en- tire­power­of­negation­and­self-negation­be- comes­an­act,­the­reality­of­his­own­power.­He is­the­apocalyptic­technocrat­who­in­the­end becomes­“human”,­strong­and­alone,­liberated from­the­alienation­of­transcendence,­exploita- tion­and­nature;­however,­he­remains­master in­an­abstract­and­empty­universe­that­might well­be­tantamount­to­the­inferno.­Thus,­the adventure­of­the­self-awareness­of­the­western man­becomes­trapped­in­the­circular­repeti- tion­of­“God­is­dead”,­the­archetype­of­Enlight- enment­thinking,­the­philosophy­of­German idealism­and­the­French­Revolution.­The­20th century­appears­to­be­nothing­other­than­an experiment­of­this­“founding”­thought,­its­ful- filment­as­history,­its­production­as­the­“re- vealed”­meaning­of­the­world.­20th-century communism­is­nothing­but­a­stage­in­this­re- production­of­the­world­and­in­this­respect communism­should­not­be­a­surprise­but­the fulfilment­of­an­expectation.­

Having­lived­through­communism,­I­al- ready­ know­ that­ it­ is­ neither­ freedom,­ nor meaning,­but­the­experience­of­imprisonment and­the­omnipotence­of­the­absence­of­mean- ing.­It­is­the­underground­of­existence.­Return- ing­to­the­surface­of­existence,­to­the­power and­dignity­of­free­existence­is­no­easy­task­–

on­the­contrary.­There­is­no­such­thing­as­the fatality­ of­ freedom,­ just­ as­ there­ is­ no­ such thing­as­being­doomed­to­servitude;­our­sub- stance­is­our­internal­freedom,­the­ability­to become­ aware­ of­ our­ enslavement­ or­ igno- rance­and­to­make­a­choice.­The­indestructible simplicity­of­our­own­presence­already­leads us­down­the­path­of­making­a­judgment­and­a choice.­Regardless­of­where­we­are­deposited in­ time,­ in­ history,­ regardless­ of­ how­ and where­we­become­shipwrecked,­we­can­follow Robinson­ Crusoe’s­ example­ by­ rebuilding­ – not­the­world­–­but­ourselves­or­the­world­in ourselves.­There­is­no­external­force­that­can enslave­us­and­turn­freedom­into­opposition, the­struggle­with­the­other,­but­we­ourselves represent­our­own­threat­to­ourselves­through confusion­and­ignorance.­We­are­as­free­as­we ourselves­can­be­if­we­can­truly­abandon­the

underground­and­not­carry­it­with­us­as­an­al- ready­assimilated­poison.­

Freedom and transcendence

What­remains­not­entrapped­in­this­circular mechanism,­this­apocalyptic­scenario?­What is­left­beyond­the­abyss­of­the­underground?

Transcendence­in­the­sense­of­an­indestructi- ble­fundament­of­man,­his­essential­freedom that­is­permanently­offered,­given­to­him­as the­fundament­of­the­essence­of­existence¹¹. This­freedom­comes­in­the­form­of­time,­not chronological­time,­but­a­time­of­choice,­redis- covery­ and­ foundation.­ This­ is­ why­ human freedom­ is­ not­ only­ the­ act­ of­ liberation, labour­or­struggle,­but­also­the­simple­redis- covery­ of­ transcendence,­ the­ openness­ to- wards­the­eternity­of­a­presence¹².­The­“weak”

presence­of­God,­his­immensity­which­tran- spires­as­silence,­as­absence­and­as­“nothing”, God­that­does­not­exist­nor­is,­must­be­found again.­The­reason­why­God­exists­is­not­be- cause­everything­else­exists,­for­in­this­case­the world­becomes­the­absence­of­God,­the­ab- sence­of­all­fundament,­a­cold­coagulation­of objects­and­objective­presences.­­Man­thus­dis- covers­the­world­as­an­object­and­not­as­cre- ation.­The­world­wraps­itself­in­the­simulacra of­its­own­presence,­becoming­what­human reason­allows­it­to­be,­whether­instrument­or image,­labour,­struggle­or­an­empty­gaze.­It­is no­longer­a­sign­and­a­presence­of­transcen- dence,­but­a­hieroglyph­of­reason.­This­world becomes­absurdity­and­man­the­absurd­prod- uct­ of­ this­ absurdity.­ Human­ freedom­ be- comes­ the­ prison­ of­ this­ absurdity,­ the decentred­drifting­of­the­being­into­nothing- ness.­In­this­captivity­man­proclaims­himself master­of­the­world,­a­world­which­becomes his­possession,­otherness­suppressed­as­“some- thing”­of­his­own.­Possession­thus­becomes the­sign­of­any­relationship,­including­that­be- tween­people.­For­the­man­of­the­absurd­this­is the­only­way­in­which­the­world­ceases­to­be absurd,­suppressed­as­otherness,­as­unknown,

11) “We have lived, since the coming of Christ, in a fissured world”, Gabriel Marcel, Omul problematic, Bib- lioteca Apostrof, Cluj, 1998, p. 97.

12) “God is nowhere for those who see with bod- ily eyes, for He is invisi- ble. But for those who think spiritually He is everywhere; for He is present, being in ever- thing and yet outside everthing. He is in everything and close to those who fear Him (Ps.

LXXXIV, 10), but salva- tion is far from those that sin (Ps. CXVIII, 155).” Saint Symeon the New Theologian, Cele 225 capete teolog- ice şi practice, in Filo- calia, vol. 6, translation, introduction and notes by Prof. Dumitru St\niloae, Humanitas, Bucharest, 1997.

as­a­threat.­Possessed­as­an­object,­it­is­sub- dued­and­made­rational.­The­world­becomes mundus­and­not­lumen.­This­possession­of­the world­has­to­do­with­technology,­and­the­rela- tionship­of­possession­becomes­a­technologi- cal­relationship.­Communism­forms­part­of this­relationship,­which­explains­the­adoption and­the­hypostasising­of­the­technological­op- timism­of­the­industrial­revolution.­For­com- munism,­the­world­and­the­human­presence are­tantamount­to­industry.­Human­existence becomes­an­equation­that­needs­to­be­solved through­ production­ and­ distribution,­ while production­ offers­ freedom­ by­ means­ of­ the technological­process,­itself­a­form­of­practi- cal­reason,­the­reason­of­industry.­The­materi- ality­of­the­world­becomes­an­object­through industry­and,­at­the­same­time,­materiality­is reduced­to­matter­and­non-human­limitation by­ practical­ reason,­ which­ humanises­ the world­ in­ the­ empire­ of­ absolute­ knowledge and­absolute­possession­defined­as­the­true empire­of­freedom.­This­is­the­Marxist­mean- ing­of­human­development­as­acquired­free- dom­–­which­is­again­to­say­that­man,­through his­ historical­ actions­ in­ keeping­ with­ the

essence­of­his­(practical)­rationality,­abolishes the­ old­ world­ of­ alienation­ and­ generalised slavery,­as­a­source­of­human­non-freedom,­as the­limit­of­human­destiny.­Naturally,­neither Marxism­nor­communism­is­a­historical­op- tion­today;­however,­as­a­historical­experience, they­remain­the­signs­of­a­technological­ra- tionality­that­still­represents­the­foundation­of western­thought.­

What­is­there­in­the­underground­to­pre- pare­ me­ for­ freedom?­ Suffering,­ which­ be- comes­the­only­proof­of­my­freedom,­because not­to­suffer­is­already­to­become­a­slave.­All that­happens­there,­including­fear,­threat,­sub- mission,­perversion­and­death,­is­suffering,­be- comes­suffering.­Even­when­complicity­with the­power­behind­this­underground­is­com- plete­in­the­sense­of­submission,­when­I­accept freedom­only­as­biology,­when­I­want­to­forget that­I­suffer,­I­still­suffer.­I­know­the­world­has been­turned­upside­down,­I­know­that­I­am someone­else,­that­the­society­in­which­I­live­is dominated­by­submission­and­the­banality­of the­routine­of­silence,­but­I­at­least­try­to­res- cue­the­intimate,­an­intimate,­however,­which is­not­the­personal.­But­then­here­I­also­know

photo©Vlad­Columbeanu

I­am­trapped,­that­the­intimate­has­been­ex- pelled­from­intimacy,­that­what­I­wish­to­re- tain­falls­apart­because­the­lie­penetrates­even this­corner,­the­lie­as­fear­and­the­social­“ped- agogy”­of­perversion;­and­then­I­know­that­I cannot­in­fact­save­anything.­I­know­that­what I­see­as­social­mechanics­imposing­the­regu- larity­ of­ submission­ as­ the­ only­ convention that­allows­me­to­survive,­to­exist­in­some­way, no­matter­how,­are­no­longer­the­mechanics­of society,­of­the­others,­but­my­intimate­self,­my internal­ make-up­ which­ has­ turned­ into­ a mechanism­ of­ submission,­ convention­ and survival.­ And­ then­ I­ become­ another,­ I­ be- come­the­possession­of­this­mechanism,­a­part thereof,­and­I­am­no­longer­the­radical­other- ness­of­opposition,­of­the­victim­who­does­not wish­to­confess,­to­allow­himself­to­be­seduced by­his­own­tormentors,­but­their­accomplice, their­ task­ being­ thus­ accomplished,­ the­ ac- complished­existence­of­their­power­to­domi- nate.­And­this­awareness­implies­suffering­and at­the­same­time­a­fear­of­suffering.­It­is­the suffering­of­defeat­and­submission,­as­well­as the­accumulated­fear­of­exploding­this­rela- tionship­of­subjugation,­which­would­require opposition­and­thus­defiance,­and­later­strug- gle.­However,­the­fear­of­the­suffering­of­this form­of­liberation­is­paralysing.­I­am­afraid­of being­ free,­ I­ am­ afraid­ of­ extracting­ myself from­this­comforting­form­of­captivity­which I­share­with­everybody­else,­waiting­together with­ the­ others­ for­ the­ mechanism­ to­ be blunted­ through­ contact­ with­ the­ stone­ of deadly­indifference­and­time­which,­through its­ passing,­ abolishes­ not­ only­ freedom­ but also­ the­ frightened­ submission­ in­ a­ blur­ of agony­ and­ dissolution.­ Whether­ master­ or slave,­we­all­face­the­same­deadly­risks­of­de- structive­time.­In­the­master,­time­kills­the­ter- ror­of­domination­itself,­while­in­the­slave­it eliminates­the­measured­slowness­of­submis- sion.­We­die­together,­I,­the­slave,­and­he,­the master,­each­dying­his­own­separate­death­but all­the­same­dying­for­each­other.­In­me,­the slave­disappears­for­him,­while­he­disappears as­a­master­to­me,­and­therefore­our­common history­ disappears­ itself,­ abolished­ by­ time.

But­ this­ is­ only­ a­ way­ for­ me­ to­ avoid­ my human­responsibility­and­delegate­it­to­an­au- thority­that­flattens­everything­in­the­blur­of continuous­ ending.­ The­ fear­ of­ personal choice­ makes­ me­ choose­ the­ impersonal process­ of­ temporal­ dissolution.­ The­ time meant­to­destroy­everything,­first­of­all­the­his- tory­of­this­shameful­and­disastrous­submis- sion,­is­not­the­time­of­man,­the­substance­of his­freedom,­but­pure­destruction­and­the­ac- tion­of­nothingness.­In­waiting­for­the­end,­for the­irrevocable­that­is­due­both­to­me­and­to him,­I­do­nothing­but­betray­my­faith­in­noth- ingness;­“I­can’t­do­anything,­I­wait­for­an­end to­all”­is­the­underlying­principle­of­this­trans- fer.­I­try­to­dissolve­my­freedom­into­this­prin- ciple­and­thus­resist­the­temptation­of­trying to­become­free.­I­try­to­induce­history­as­a­ter- rible­fatality­that­leaves­me­with­no­chance.­I try,­in­fact,­to­escape­from­the­possibility­of suffering­born­of­opposition­in­forgetting­and complicity.­But­even­this­fear­of­suffering­is nothing­but­suffering,­awareness­of­the­precar- ious­situation­maintained­as­a­form­of­survival, the­essential­precariousness­of­the­man­afraid of­his­own­image,­who­suffers­the­grotesque terror­of­servitude.­Although­I­seem­prepared to­accept,­and­I­do­in­fact­accept­the­more­or less­blind­subjugation,­there­is­something­in me,­far­more­profound­than­the­cynical­ac- ceptance­ proclaimed­ by­ my­ cowardice,­ that rebels­and­suffers­a­perversion.­My­intrinsic freedom­ does­ not­ roll­ with­ me­ towards­ the edge­of­acceptance­and­“wisdom”.­This­some- thing,­which­is­my­intimate­essence­and­makes my­being­really­be,­remains­stable­in­suffering and­rebellion;­this­“I”­knows­that­their­lie­can- not­possibility­become­my­life­and­that­this­lie will­be­thrown­into­the­platitude­of­a­history, haunted­by­the­inability­to­defeat­the­human despite­ the­ fact­ that­ the­ appearance­ of­ this force­is­frightening.­With­communism,­as­with Nazism,­the­issue­is­not­the­loss­of­freedom (political­in­this­case),­but­the­loss­of­human- ity­pure­and­simple.­My­suffering­in­this­cap- tivity­is­not­related­to­my­not­being­able­to­vote or­be­voted­for,­but­to­the­reality­of­the­will­of quasi-total­annihilation,­the­generic­fiction­of

the­simulacrum­being­all­that­is­to­be­left­of me:­a­labour­force­and­agent­of­reproduction.

However,­as­a­human­being,­I­reject­this­trans- formation,­despite­all­the­social­and­personal bondages­that­make­me­accept­it.­More­inti- mately­than­my­reason­and­will,­I­am­deter- mined­ by­ my­ intrinsic­ freedom,­ which represents­my­given,­offered­essence,­the­ne- cessity­of­my­constitution­as­a­human­being.­I am­already­in­my­freedom,­conforming­myself to­the­necessity­which­is­my­“good”,­my­ful- filled­and­yet­secret­being.­I­can­destroy­this constitution­through­forgetting,­but­it­will­al- ways­represent­the­fundament­of­my­being,­al- beit­a­forgotten,­invisible­fundament.­I­am­this freedom;­freedom­is­not­a­state,­it­is­not­some- thing­I­possess;­I­myself­am­freedom.­What others­annihilate­is­not­my­freedom­but­my- self.­Man­is­the­only­free­being­in­the­universe and­he­is­created­as­pure­freedom.­My­being, understood­as­something­completely­different than­the­world,­different­from­things­and­dif- ferent­from­animality,­is­freedom,­the­freedom to­be­something­else.­My­humanity­is­freedom and­my­freedom­is­humanity.­Freedom­is­the fundamental­structure­of­man­and­reason­a function­of­this­fundamental­structure.­Free- dom­is­not­a­creation­of­reason,­of­thought­in general,­of­historical­praxis,­but­a­fundamen- tal­given.­“Given”­means­offering.­God­alone can­give­man­his­humanity.­Man­is­the­cre- ation­of­God,­the­expression­and­the­gift­of­his power.­Man­could­not­have­created­himself,­he cannot­create­his­own­fundamental­humanity, man­ is­ pre-given­ from­ the­ very­ beginning, from­the­origin­to­the­end.­Man­does­not­be- come­ human­ at­ the­ end­ of­ history,­ but­ is human­from­primordial­times,­he­is­human, fully­human,­from­the­beginning­of­history.

This­humanity­which­is­given­to­me­suffers during­my­temporal­enslavement,­my­self-for- getfulness­ and­ the­ aggression­ of­ others­ to- wards­me¹³.­

How­can­it­be­possible­to­forget­freedom, to­hide­one’s­fundamental­structure?­Because I­am­man,­I­am­permanently­subject­to­this risk,­this­defiance­of­my­nature,­I­am­perma- nently­subject­to­my­own­internal­dissolution,

the­sin­of­forgetting­and­forgetting­myself,­in- sisting­instead­on­the­univocal­existence­of­the quotidian­ which­ itself­ “forgets­ me”­ and through­the­violence­of­the­other­against­me, which­is­the­will­to­annihilate,­the­pure­expres- sion­of­the­will­to­dominate.­And­so­I­fall,­re- vealing­my­divided­human­condition­and­the extreme­ “friability”­ of­ my­ own­ existence.

Faced­with­this­inability,­it­is­not­the­truth­that escapes­ me,­ the­ rational­ awareness­ of­ this truth,­but­the­existential­exercising­thereof,­the ability­to­propose­it­as­an­experience­and­not as­ a­ defeated­ theoretical­ conscience.­ Man’s moral­conscience,­which­is­the­conscience­of truth,­the­adoption­of­the­truth­of­actions­and relations,­the­relationship­with­the­other,­is­al- ways­the­conscience­of­paradox­because­it­is aware­that­it­is­a­conscience­of­freedom,­for­ex- ample,­ but­ accepts­ being­ defeated,­ the­ con- science­of­defeat­and­submission.­He­who­is able­to­transform­this­duality­into­tension,­into the­ consciousness­ of­ agony,­ can­ retrace­ the path­to­his­own­humanity,­his­own­freedom, can­free­himself.­

Thanks­to­the­demonic­genius­of­commu- nism,­rebellion­–­the­result­of­this­division­and an­act­of­responsibility­for­oneself­and­one’s peers,­a­sign­of­liberation,­the­adoption­of­one’s own­humanity­and­the­humanity­of­the­other –­is­annihilated­by­means­of­a­rigorous­mech- anism,­by­means­of­threat­and­repression.­Re- bellion­thus­becomes­a­feeling­in­lieu­of­action and­solidarity,­openness­in­the­fight­for­mean- ing­and­not­entrapment­in­terror­and­the­me- chanics­of­fear.­The­multitude­of­frightened approvals/acceptances­around­you,­their­pro- motion­as­humanity,­as­history,­simply­as­exis- tence,­ frighten­ you­ and­ reduce­ you­ to­ the dimension­ of­ an­ unusual­ gestuality­ and­ on these­grounds­is­predicable­as­guilty­or­futile.

The­ paradox­ of­ a­ terrorised­ world­ is­ that­ it subsists,­biology­and­the­economy­allow­it­to continue­to­exist­in­the­form­of­a­society,­al- beit­society­itself­has­been­abolished.­And­this paradox,­human­or­inhuman,­is­a­living­para- dox,­a­quotidian­paradox,­an­event­that­allows existence­to­consume­itself­and,­through­this, even­allows­of­the­possibility­of­exploitation­at

13) St. Augustine (2006) Confesiuni, Book X, pp. 204-247, Nemira, Bucharest, translated by Eugen Munteanu.