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* Standford Encyclopedia of Philosopy de�nește “capability approach” ca un cadru teoretic care implică două a�rmații de bază normative: în primul rând, a�rmația că libertatea de a realiza bunăstarea este de o importanță morală primară, și al doilea, că libertatea de a realiza bunăstarea trebuie să �e înțeleasă în termeni de capacitate personală a omului, adică oportunitățile lor efective de a face și de a � ceea ce ei consideră că are valoare. http://plato.stanford.edu/entries/capability-approach/ (n.trad.)

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2 Mai speci�c, Germania de Est sau Polonia, de exemplu, au de asemenea rate reduse ale aprticipării societăţii civile ca șă restul Europei post comuniste(Howard 2003, p. 18).

3 Cercetătorii ortodocși înșiși recunosc anumite caracteristici, precum apropierea

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Bisericii de Stat și focalizarea asupra spiritualităţii monahale, pot � problematice în termenii misiuni sociale a Bisericii (Nissiotis 1962).

4 Episcopul Kallistos Ware a�rmă că Pr. Stăniloae era cel mai mare teolog ortodox în viaţă (scriind în 1992) și că el are statura pe care o au Karl Barth pentru protestantism sau Karl Rahner pentru catolicism (Stăniloae 1994 p. xxiv).

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5 Referinţele autorului la traducerile în limba engleză ale lucrărilor Pr. Stăniloae au

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fost redate în tranducerea de faţă din originalele în limba română, a căror paginaţie corespondentă este prezentată între paranteze drepte astfel:

(Staniloae 1994) și (Staniloae 2000) = Teologia Dogmatica Ortodoxă vol.1, Editura IBMBOR, București, 1996

(Staniloae 2003) = Ascetica și mistica Bisericii Ortodoxe, Editura IBMBOR, București, 2002 [n. tr.]

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6 Acest punct este crucial și greșit înţeles așa că necesită o documentare suplimentară: „Ipostasul nu poate � înţeles nici golit de natură, nici în afara relaţiei” (Staniloae 1994, p. 100) [279] și „nici persoana nu e deplin persoană fără natură, deci fără baza unei comuniuni. Propriu-zis nici persoana umană nu există decât în comunitatea de natura de altele” (Staniloae 1994, p. 70) [60]. Sau, „dar se pot stabili relaţii între toţi oamenii pe baza originii comune, mai mult sau mai puţin depărtate și deci pe baza �inţei comune”(Staniloae 1980, p. 35) [în articolul Relaţiile Treimice și viaţa Bisericii, în Ortodoxia nr. 16/1964 pag. 519-520 n.tr.]. Și în �nal „Fiecare ipostas e legat de celelalte în mod ontologic și aceasta se manifestă în necesitatea lor de a � în relaţie. ”(Staniloae 1994, p. 253) [201].

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7 Singurul caz găsit de autorul de faţă în care aceste trei dimensiuni sunt împreună este o referinţă sumară la „ ... un spectru de programe personale, sociale și speci�ce lucrează...” în dezvoltarea umană (Gasper 2004, p. 147). Acest caz nu oferă ale detalii, nici natura umană nu este privită ca o bază morală pentru dezvoltarea umană. Unitatea naturii umane este un „fapt” empiric căruia, oricum, trebuie să i se dea importanţa cuvenită printr-un cadru interpretativ/hermeneutic sau religios.

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8 Această formulare este folosită pentru a amâna întrebarea privind relaţia precisă între marxismul teoretic și societăţile comuniste. Această întrebare va � atinsă ulterior, necăutându-se un răspuns �nal.

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9 Portretizând cu tușe groase, acestea sunt tendinţe: catolicismul a construit relaţia dintre credinţă și raţiune (înţelegerea ordinii naturale) la nivelul raţiunii contemplative atemporale – natura sau adevărul nu se schimbă niciodată. Protestanţii s-au revoltat împotriva acestei viziuni dar au rupt relaţiile dintre credinţă și raţionalitatea umană. OR a construit relaţia bazându-se pe raţiunea practică, nu pe cea contemplativă. Ne vom referi la aceasta ulterior.

10 Viziunea teologică a Sf.-ului Maxim Mărturisitorul (580-662), poate cel mai important teolog pentru OR, un sfânt de asemenea pentru apus. „bunătatea [care este o imitare a �lantropiei divine] asigură nu doar o mișcare uni�cată către Dumnezeu ca adevărat scop al omului, și de asemenea o folosire bună a diferitelor facultăţi ale omului și o relaţie dreaptă între toţi oamenii care împărtășesc aceiași natură” (#unberg 1985, p. 108).

11 Citatul în limba română a fost preluat din articolul Revelaţia prin acte, cuvinte și imagini republicat în volumul O teologie a icoanei, Editura Fundaţiei Anastasia, București, 2005, pag. 10 [n. tr.]

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12 În teza de doctorat integrală aceste argumente sunt exprimate detaliat. 13 Există un fundal aristotelian comun al OR (Tatakis 2007, p. 94), dar și în

abordarea capacităţilor, fundal care e în mod special proeminent în versiunea Marthei Nussbaum pe care ea o numește neo-aristoteliană (Nussbaum 1992; 2000; Nussbaum 2001).

14 Această poziţie este în contrast cu cea a lui Karl Barth și a multora dintre interpreţii lui care insistă că chipul lui Dumnezeu nu este o parte a creaţiei (Torrance 1996; Rogobete 1997, p. 74). Aceasta este o expresie a tendinţei, prevalentă în mod istoric în teologia protestantă, care separă natura de har. Așa cum va � accentuat – natura și harul se suprapun aproape complet în OR.

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15 ÎPS adaugă: „ Oferirea spontană a iubirii frăţești către toţi cei ce sunt aproapele nostru pentru nici un alt motiv decât acela că sunt �inţe umane, este recunoscut a � �ind mesajul qintesenţial al creștinismului” (Anastasios 2003, p. 44).

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16 Hannah Arendt observă : „superioritatea enormă a contemplaţiei faţă de acţiune nu este creștină la origini” (Arendt 1998, p. 14).

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17 Rowan Williams, scriind despre acest subiect observă : „naraţiunea și comunitatea pot în anumite circumstanţe să devină o alternativă aridă și opresivă la bogăţiile imaginaţiei umane; intensitatea imaginativă poate � despărţită de întrebări di�cile despre relaţiile juste și sustenabile între persoane și în cadrul ordinii sociale ” (Williams 2006, p. 221). Din păcate pentru Hauerwas el se apropie de versiunea comunitariană a lui MacIntyre, o poziţie pe care, după cum am menţionat, MacIntyre a abandonat-o mai târziu (Hauerwas 1981; Hauerwas and Pinches 1997).

18 Metodismul wesleyan se potrivește mai puţin acestei caracterizări. Se știe că Wesley a fost in%uenţat de unii gânditori umaniști ai tradiţiei răsăritene (Maddox 1990).

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19 “Augustin deci este în acord cu Aristotel în considerarea contemplaţiei intelectuale ca scop �nal al vieţii umane (Bradshaw 2004, p. 229).

20 #omas Hurka concordă cu această analiză : „superioritatea contemplaţiei sau a demersurilor teoretice faţă de cerinţele înţelepciunii practice – [este] o prioritizare pe care D’Aquino și o bună parte a teologiei au moștenit-o ”(Hurka 1987, p. 730). Hannah Arendt observă că D’Aquino oferă un rol pentru vita practica, dar scopul ei nu este un scop în sine, ci este să „consume su%etul pentru contemplaţie”(Arendt 1998, p. 15).

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21 Citatul în limba română provine din articolul Învăţătura teologică despre mântuire și concluziile ce rezultă din ea pentru slujirea creștină în lume, Ortodoxia nr. 24/1972 p. 200 [n.tr.]

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22 Sunt rezonanţe clare aici cu abordarea lui John Dewey, a%ată în legătură cu preocuparea aristoteliană obișnuită asupra raţiunii practice (Dewey 1934; 1957; 1963; Rockefeller 1991).

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23 A fortiori știinţele sociale, precum economia politică, nu încorporează raţiunea practică și scopul lor este certitudniea și predictibilitatea speci�ce �zicii, care este, ca să spunem așa, episteme (Flyvbjerg 2001)

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24 Vezi http://www.impact-clubs.org/ și (#orup 2005; Hoksbergen 2010) pentru detalii privind modelul de activism de tineret construit în România. Iată un alt exemplu de proiect:

Constanţa a fost, până de curând, înţesată cu “magazine etnobotanice” sau “spice shop-uri”. Acestea vindeau droguri care, tehnic vorbind, nu erau încă ilegale, dar în tot cazul distrugeau vieţile a mii de tineri. Clubul IMPACT din Constanţa a decis că aceste magazine trebuie închise. Ei au scris un proiect și, în primă instanţă l-au abordat pe primar. El le-a respins cererea. Tinerii nu și-au pierdut speranţa și au

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strâns o mie de semnături și au organizat un marș în întregul oraș, sub un banner cu mesajul: “Nu-ţi risipi viaţa pentru 10 lei”. Primarul a fost acolo. La sfârșitul marșului o tânără adolescentă dintr-un club IMPACT, al cărei tată fusese un personaj important din Constanţa, a venit la microfon pentru a vorbi mulţimii. Ea a spus lucruri teribile despre aceste magazine și apoi a mărturisit, cu lacrimi în ochi, că un prieten drag al ei fusese dependent, și a pledat primarului pentru a primi ajutorul acestuia. Primarul a fost impresionat, magazinele au fost închise.

În timp ce acţiunea comunităţii a fost condusă de tineri, ea a apărut ca rezultat al unei pregătiri extinse a tinerilor pentru ca acestora să le pese și să abordeze concret problemele comunităţii.

25 Această idée a fost menţionată în conversaţii extinse cu pionierul in domeniul “service learning” Dr. Jim Kielsmeier; vezi de asemena http://jimkielsmeier.wordpress.com/collected-writings/

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Slava lui Dumnezeu este umanitatea de deplin vie....

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