Arguments of a different type of Romanian social project

• Author: Fanel Stroe
• Position: Transilvania University of Brasov
• Pages: 113-126

Bulletin of the Transilvania University of Braşo v

Series VII: Social Sciences • Law • Vol. 11 (60) No. 2 - 2018

ARGUMENTS OF A DIFFERENT TYPE

OF ROMANIAN SOCIAL PROJECT

Fănel STROE1

Abstract: Every generation of thinkers has been given the responsibility to

formulate solutions to the situations our society has crossed. The last quarter

of a century of reentry into capitalism is full o f lessons for all of tho se who

want to measure their power of understanding and explanation with one of

the most complex social phenomena. The entrance into capitalism, as a

situation, cannot be analyzed without taking into account the fact that it

belongs to a series of social phenomena that have made the modernization of

Romania, which started in 1829. Eve ry effort, every change of direction has

transformed the fiber of society and the individual, for almost two centuries.

Key words: capitalism, neomedievalism, sociological mechanism of the

generation, Sociological School in Bucharest.

1. Introduction

The heritage which we have received and which we have to hand down the unity of the

Romanian territory – language – history, go beyond the current political o ptions and

schools of thought. All attempts at Romania’s capitalist transformation have brought back

the problem of society project in a certain way: without taking into account our specific

national character (considering, maybe, that this does not exist?!) and, respectively, the

moment of coming out of communism. I will initially explain why we need to start the

effort of conceiving our entry into capitalism from us and not from the valencies o f the

capitalist project.

The first of the arguments of Romanian specificity comes from the mist of history. In

1445, a few years after coming back from the Unionist Council of Ferrara-Florence (1438 –

1439), the Byzantine theologian Ghe orghe Scholarios, the one to be known as Ghenadie,

the first ecumenical patriarch of Constantinople under the Turks, said: “Hence, the

hierarchs, seeing the deception… have withdrawn all signatures and agreements, and have

returned to the previous faith… No misfortune was greater for us than this union. It is

worse than hunger, fire, torture and thousands o f deaths” (Staniloae, 1973). T he need to

preserve the faith made them choose the Turkish occ upation “yoke”, instead of

Chatolicisation offered by the Latin brothers. Although Muslims, Profe ssor Stăniloaie says,

the Turks became the option through which the O rthodox people could preserve the ir

1 Transilvania University of Braşov, fanel.stroe@unitbv.ro