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- Presidential Debate Outtake: Trump Strong, Biden Weak, RFK Jr. Soaring In Popularity From Adjacent Debate
- Interview 1889 – Assange is Free, But Speech…? Not so much. (NWNW 559)
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- Offsite Post: ‘We Probably Shouldn’t Call Them Fossil Fuels’
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Haina face omul (romantic) | ![]() | ![]() | ![]() |
Polemici |
Scris de Ninel Ganea |
Joi, 15 Septembrie 2011 08:51 |
Este un argument pe placul generatiei tinere si imi aduc aminte ca pe toata perioada liceului nu am gandit in alt fel. Acum pot accepta ca masura introducerii unei vestimentatii identice pentru toti copiii este tot arbitrara si are de-a face inclusiv cu un spirit de uniformizare, insa doar pana la un anumit punct. Ca exemplu contrar, de pilda, as spune ca foarte multe scoli, licee sau universitati private se mandresc cu uniformele lor specifice. Deosebirea esentiala consta in acceptarea lor implicita, data de forma de proprietate si de reglementarile specifice. La scoala privata trebuie sa subscrii conditiilor impuse (cu sau fara uniforma), altfel nu are sens prezenta ta acolo. Daca nu iti convin poti sa pleci sau poti sa nu te inscrii din capul locului. La stat, in schimb, nu ai posibilitatea sa alegi, sa decizi sau sa scapi, pentru ca majoritatile democratice decid intotdeauna pentru tine. Iar cel putin in Romania o alternativa de tipul homeschoolingului e ilegala. Insa, daca acceptam ca “nu trebuie introdus spiritul de turma”, ma intreb de ce sa nu renuntam complet la scoala de stat? Cine produce oare uniformizarea? Materiile si informatiile haotice bagate cu forta pe gat sau hainele croite identic? Cum se explica oare faptul ca tinerii gandesc si vorbesc in linii mari la fel, adica rudimentar, ca nu mai stiu sa scrie, sa citeasca si sa socoteasca? Sa fie tot uniformele scolare de vina? Cel mai probabil ca nu... Revenind la problema hainelor, este simptomatic cum pentru oamenii cu o educatie foarte moderna, hainele devin ilustrarea principala a gandirii si a unui caracter special, adica iesit din comun. Si nu trebuie sa va ganditi in mod necesar la tinerii cu parul vopsit in nuante diafane, la urechile ciopartite de cercei si lemne, sau la alte grozavii noncoformiste. Uitati-va oricand la majoritatea intelectualilor si vedeti cata importanta acorda unui anumit tip de prezentare sic. Marii maestrii in acest domeniu sunt bineinteles romanticii, care au teoretizat si au ilustrat din abundenta relatia dintre gandirea “originala” si aparenta modei. Rousseau a dat bineinteles tonul prin costumul armenian purtat vreme de aproape trei ani, spre mirarea si uluiala majoritatii celor care-l intalneau. Dupa Chateaubriand, artistul trebuia sa fie spontan si furtunos in toate aspectele vietii, inclusiv in aranjarea frizurii. Byron a introdus camasa bufanta “a poetilor” si s-a pozat in costum de albanez pentru a arata altfel, T. Gautier s-a remarcat printr-o vesta rosie si pantaloni verzi, in timp ce Baudelaire si-a vopsit spre sfaristul secolului parul in verde ca sa socheze burghezia. Sunt mai multe exceptii notabile, dar cea mai relevanta o constituie T.S. Eliot, poet de secol XX foarte inovator stilistic, dar foarte conservator moral si ideologic, care s-a imbracat toata viata lui ca un om normal. Iar in privinta sfaturilor de imbracaminte cea mai buna recomandare am gasit-o in pasajul urmator: “La Bruyere, an exponent of the traditional good-breeding against which Rousseauism is a protest, says that the gentleman allows himself to be dressed by his tailor. He wishes to be neither ahead of the mode nor behind it, being reluctant as he is in all things to oppose his private sense to the general sense. His point of view in the matter of dress is not so very remote from that of a genuine classicism, whereas the enthusiast who recently went about the streets of New York (until taken in by the police) garbed as a contemporary of Pericles is no flees plainly a product of Rousseauistic revolt.” (Irving Babbitt) |