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TITU MAIORESCU - THE FIRST TRANSLATOR OF ARTHUR SCHOPENHAUER’S WORKS

IN EUROPE

Luiza Marinescu Assoc. Prof., PhD, ”Spiru Haret” University of Bucharest

Abstract: Throughout his entire life and work, Titu Maiorescu (1840-1917) could be considered a great thinker, a tutor and a fighter for assertion of values in Romanian culture in one of the most

emergent epochs in the history of Romanian literature: 1863-1917. Arthur Schopenhauer came

into the world on February 22, 1788 in Danzig [Gdansk, Poland] in a Dutch family implied in international business trade both as a merchant and as a ship-owner. As a translator in Romanian

of Arthur Schopenhauerřs work (1788-1866), Titu Maiorescu opened new knowledge tracks to the

work of one of the most important thinkers of the time, whose philosophy, with an aesthetic

perception of life, more musical and literary in the ability of expression and in the styles of understanding had been widely influential in the 20

th century thinkers. Both scholars, Arthur

Schopenhauer and Titu Maiorescu stated that the highest purpose of art is to communicate

Platonic Ideas. The subject matter and stylistic arrangement of the Aphorisms were significant influences on the work of Titu Maiorescu whose later work exploresŕfollowing Schopenhauerŕ

the relation of man to himself, the universe, the state, and women through the art of aphorism.

Keywords: Titu Maiorescu, Zizin Cantacuzino, Arthur Schopenhauer, first European translation

of Parerga und Paralipomena, aphorisms

Among the famous personalities who used to attend the Junimea society (1863) and

the review Convorbiri literare / Literary Discussions Ŕ translated title (1867) we first

remind the five founders: Titu Maiorescu, Vasile Pogor, P. P. Carp, Th. Rosetti, Iacob

Negruzzi, then Mihai Eminescu, Ion Creangă, I. L. Caragiale, Ioan Slavici, Vasile

Alecsandri, Vasile Conta, A. D. Xenopol, N. Gane, a.s.o. 150 years ago, on March the 1st,

1867, the first issue of the journal Literary Discussions was published at Junimea Society

Printing House in Iasi, the editor of this publication being Iacob Negruzzi (one of the

three Costache Negruzzi's sons). Iacob Negruzzi was also a writer, a playwright, a literary

critic, a jurist, a professor of commercial law, a member of the Danube Star Masonic

Lodge in1866, the founding member of Romanian literary association Junimea and he

was twice elected as the President of the Romanian Academy (25 May 1910 - 25 May

1913, 6 June 1923 - 12 June 1926) and the General Secretary of the prestigious academic

forum (May 28, 1915 - June 6, 1925).Iacob Negruzzi was the editor-in-chief of

Convorbiri literare (the Literary Discussions - translated title) for 28 years until 1895.

With a certain intuition and refinement - characteristic of his education, his mission was

to select for publishing the works of Romanian writers, who are considered to be the

greatRomanian classics.

Romanian Literary Association Junimea and its publication, Literary Discussions

represented a unique spiritual phenomenon from the middle of the nineteenth century, meant to

establish a new order of literary values in a post-revolutionary epoch shaded by blurring and

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confusion of all kinds. The moment of the founding, the ŖFolk Lecturesŗ, the review

Literary Discussions, Junimea authorsř works were meant to select and promote prototypes

of great Romanian classics writers, meaning "first-class" authors or wordsmith, men or women

of letters, penmen, novelists, essayists, biographers, journalists, columnists, correspondents,

models for the next Romanian literary generations.

Titu Maiorescu and all the other writers from Junimea Society were called Ŗmind

boyarsŗ (see Sorin Adam Matei Boierii minţii: Intelectualii români între grupurile de

prestigiu şi piata liberă a ideilor - 2004) through the character of their studies in France and

Germany and the manner in which these Romanian intellectuals are organized, as well as

the social relationships and the ideologies they produced as an intellectual group

interested in gaining access to power. Romanian intellectuals from Junimea society were

also structured in a "prestigious group" that lead the reign of the traditional, aristocratic

world and establish a social state they call "paramodernŗ.

Titu Maiorescu was a professional philosopher. This fact was also proved through his

PhD thesis in Latin (on Herbart's philosophy), through his presence in the Philosophical

Society from Berlin where he was a very young and active member, through his famous

philosophical conferences appreciated within the same society and his collaboration at

Der Gedanke / The Thought Ŕ translated title, the newspaper of the Philosophical Society

in question. He was born with this gift of knowledge and understanding the world and its

problems as a philosopher. He demonstrated once again his accuracy in philosophy when

he wrote a philosophical conference in German, (Einiges philosophische in

germeinfasslicher Form/ Some Philosophical Systems Retold in a Coherent Manner -

translated title). His rigorousness activity as a philosopher and as an illustrious professor

of philosophy at Iaşi and Bucharest were also evidenced by the Logic treaty, used for

decades by the students in high schools and faculties in Romania. Emblematic through

the philosophical content of his popular lectures, and, most of all, through the constant

presence of the substrate and the philosophical spirit - characterized by the breadth and

elevation in the quasi-totality of his writings - Titu Maiorescu illustrated his originality

of his activity as one of the great philosophers of Romania.

Descending on a paternal line from Transylvanian scholar Petru Maior, Titu

Maiorescudemonstrated his maturity as a good organizer, looking careful respect for

legal forms. Endowed with a diplomatic prudence and refinement in inter-human

relations, acting as a well-trained man, and with a sound scientific formation, Titu

Maiorescu was only twenty-three years old when Junimea society considered him as its

mentor, although he was not the age-old dean of the "Junimeařs foundersŗ and although

he was not descendent from a family of the local boyar ship.

The passion for German translation Titu Maiorescu had inherited from his father,

Ioan Maiorescu, the professor: ŖBorn in Bucerdea, near Blaj in 1811, died in Bucureşti

on September the 4th

1864. He studied in Blaj, Cluj, Pest and Vienna, following the

courses of philology, history and theology at St. Barbara's Institute in the latter city.

Professor in 1837 at a primary school in Cerneşti, founded by himself, he becomes a

school inspector of Oltenia and then he goes to Transylvania during the Revolution of

1848, where he plays a significant political role in the national movement. He was then

sent to Germany by the Provisional Government from Bucureşti to stand in favor of the

Romanians, and to protest against Russia's politics. Meanwhile, Maiorescu collaborated

at the Augsburger Allgemeine Zeitung, publishing memoirs describing the situation of

the Romanians in the East Europe and Transylvania. Later, Maiorescu entered as an

official at the Ministry of Justice in Vienna, where he translated all the Austrian laws

into Romanian. In 1857, he returned to the country to fully consecrate his professorship.

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Director of the Ministry of Religious Affairs under A. G. Golescu, he is appointed in

November 1859, as a Manager in theMinistry of Education (old Romanian name Eforia

Şcoalelor). I. Maiorescu wrote: ltinerar în Istria, un vocabular (Itinerary in Istria, a

vocabulary- translated title),Die Rumanen des OesterreichischenMonarchy -reports,

(The Romanians of the Austrian Monarchy- translated title), and many letters and

memoirs published in Revista Noue (The New Magazine - translated title) by Ioan Ghika.

"(Rosetti, 1897: 119)

The approach of Titu Maiorescu to Arthur Schopenhauerřs philosophy determined

the first European translation in Romanian language of The Aphorisms regarding the

wisdom in life in 1872. Titu Maiorescu wrote two philosophical works in German and in

Romanian (the first one is about Herbartřs themes and the second one, the Logic treaty is

about Kant, Stuart Mill and Drobischř ideas). These works contain both the canvas of

borrowed ideas and the fine arabesques of personal ideas (Petrovici, 1940: 330-332). But

above all, it impresses the form in which these philosophical works were poured. This is

effective and authentic Maiorescuřs unique pattern. To the treaty of Logic there is a

wonderful organic form that transform the eclecticism ensemble of the ideas in a true

unity, perfectly formed in all its joints. To his German writing about Herbart Philosophy

it is impressive the concrete and literary form, which Herbart, the inspirer did not have at

all. So, we could say that Maiorescu's writing, in its narrow edges, could have had for

Herbartřs ideas the role to disseminate them. The same role was played later by

Schopenhauer, with his artistic style for the dissemination of Kant's ideas. It is also

important to mention those philosophical splinters, admirably written, in their lapidary

concision, which are offered to us by Titu Maiorescuřs Aphorisms, annexed to the

complete edition of his Critics.

Titu Maiorescu appears to us as a true philosopher, both by the constant exigency of

linking all his knowledge to each other and by looking at things from the height. He was

endowed, as well, with the passion of ontological issues, tempered by a positivist

education, which calls for the control of facts and contact with science. It was a

speculative depression era in the University of Berlin during the time when he was a

student there. Hegel had collapsed. Schopenhauer had not yet envisioned. Kant seemed

obsolete. May be that is why the student Titu Maiorescu studied Herbartřs and

Feuerbachřs philosophy, two thinkers who fed his German writings. In these papers, Kant

was not quoted at least once. Schopenhauer was quoted only once, in a secondary matter.

But shortly thereafter, Maiorescu met Schopenhauer thoroughly. Through Arthur

Schopenhauer, Titu Maiorescu discovered Kantřs masterpieces. Maiorescuřs temperament

of metaphysician made him change his philosophical Gods, spreading from Herbart and

Feuerbach, to the point of omitting them from the selected conference of German

philosophy at the university course from Romania. The passage from Feuerbach to

Schopenhauer - as a belief and philosophical camp - reminds us of Richard Wagner's

spiritual evolution. After writing under the inspiration of Feuerbach, the allegorical text of

his tetralogy, The Ring of the Nibelung, after reading later enthusiastically

Schopenhauerřs philosophy, Wagner gave to the same text a completely different

meaning, a pessimistic one. Transforming the final meaning, which was supposed to

express the replacement of an outdated world, through a better one - but still earthly,

Richard Wagner transformed it into a total destroying consciousness of existence, with the

final entry into Nirvana.

Regarding Titu Maiorescu and the philosophy professor's status, it is well known

that his conferences transformed him into a well-known speaker in one of the most

spacious hall of the University of Bucharest, where he mastered the secret of the perfect

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lecture art. His conferences contained a proportion of elements, known only by him, that

make the listener to concentrate, to relax, to learn, to ascend, to infuse the infinite, and to

descend into the realm of life, illustrating its abstract theories with examples in

correlation, in analogy and with a certain moral impulse. According to his students, "all

these loaded ships, with the treasures of thought and wealth of inner life, came from the

majestic river of a captivating eloquence, whose solemnity had nothing artificial, but was

perfectly appropriate to its office, as the vibrant voice of ascending periods did not have

nothing declamatory, but preserving the most natural conformity between emotion and

accent.ŗ (Petrovici, 1940:333, 334) Maiorescu played "the role of a perfect pilot in a time

of dizziness and in a turbulent atmosphere of all sorts of confusion" (Petrovici, 1940:

335). He was in love with literature and art in general, and determined to promote it as a

literary critic. His mission was rather that of a "surgeonŗ than a speculative philosopher.

ŖAnd in a surgical work - it was the expiration of a dangerous infection in the young body

of Romanian culture - I would not ask myself about the originality of the theories

underlying the operation, but would appreciate the art, the talent, the precision and the

luck with which this surgical intervention was executed. Theories could have been

borrowed, but the technique was genuine: it belongs to Maiorescuřs brand and without a

challenge, it was of a higher rank. Or, in order to use another comparison, Maiorescu's

criticisms were war machines with precise drag, and I would not be interested in how

much the theoretical data was based, or who the discoverer of those data was, but I will

appreciate the technical invention itself, its strength and effectiveness on the ground, as

well as its author." (Petrovici, 1940: 336)

For the general public and elites, Titu Maiorescu is the creator of Romanian

scientific (philosophical) language endowed with fluency, elegance, precision and

plasticity. Maiorescu influenced the direction of thought and activity, contributing to

advancing knowledge in the field of philosophy. In particular, his parliamentary speeches

illustrate the clarity and the dialectics of a history lived in the effervescence or in the

middle of the mediocrity of events. Titu Maiorescu was able to write about historical facts

and to present them with Cartesian liveliness and the ironic color of a well-informed man,

sure in his sayings. Detached, with an illuminated and overall vision of the arena of

history, Titu Maiorescu was an intelligent, firm, clear and profound man, endowed with a

well-reasoned iron logic. Born in the zodiac sign of "the imperturbable serenity sign",

Titu Maiorescu understood the contradictions and formulates them, when necessary,

destroying the scaffolding or the structure of the opponent's communication.

Titu Maiorescuřs moral integrity and severity proved his superiority, even when he

was willing to shake hands with his opponents in spite of the differences of opinion. The

attitude of widespread comprehension and the wise moderation were of an enlightened

man of dignified ethical patriotism. Titu Maiorescu had self-inflicted a certain discipline

and he respected it even when he became a leader, occupying various political positions.

In 1913, when he presided over the Bucharest Conference which ended the Balkan War,

Titu Maiorescu has sailed through troubled waters with dangerous depths, merging with

the will of the Sovereign of the country and undertaking a clever approach that

culminated in a Memorandum (a masterpiece of construction and argumentation)

advanced to the Great Powers that mediated the conflict and rightly claimed Romanians

claims. From this reason, ŖT. Maiorescu had the genius of perfect harmony, with the

sacrifice of everything that could have troubled it, even with his own sacrifice.ŗ(Petrovici,

1940: 346).

The friendship with I. A. Cantacuzino (Zizin) and the first European translations of

Arthur Schopenhauer Aphorisms in Romanian in 1872 and in French language in 1880 is

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very clearly described in Titu Maiorescuřs Journal.In the preface of his Journal (1881-

1886), the editor of Titu Maiorescu's writings, I. Rădulescu Pogoneanu wrote that there

were two legends about the mentor of Junimea Society: Titu Maiorescu used to repeat his

speeches in the mirror and that he was the follower of Arthur

Schopenhauer's pessimistic philosophy. All these legends

were also disseminated through the caricature made in ink and

watercolor by Nicolae Petrescu-Găină, published in 1917,

titled: T.L. Maiorescu - a man with logic. His author is known

as a cartoonist of politicians, prestigious artists and

intellectuals, who lived in the late nineteenth and early

twentieth centuries.

Titu Maiorescu played a decisive role in promoting

Arthur Schopenhauer's work through translations in French

and Romanian. Good friend of I.A. Cantacuzino-Zizin (1829-

1897), Arthur Schopenhauer's first French translator, Titu

Maiorescu, urged him to translate and helped him to correct

the text, which he advised him to publish later, at the Socec

publishing house in Bucharest, Romania. Zizin, Jean Alexandre Cantacuzène / Ioan

Alexandru Cantacuzino was the descendant of a Phanariot family and had studied

Mathematics and Physics with Rud Topfer at Geneva. He was the same historical

character who was part of the Three Groom of Moldova from October 1858 to January

5/17 1859 (composed of I.A. Cantacuzino-Zizin, V. Sturdza and Anastasie Panu), who

replaced Şt. Catargiu and who has prepared the way of electing a single ruler for the

United Principalities: Alexandru Ioan Cuza (Jan. 5/17 1859- febr.11 / 23 1866). The

Historical Archives of the special collections of the National Library of Romania in M.

Kogălniceanu Fund include, among others, the documents from 1898 of Caimacan Ioan

Al. Cantacuzino on his funeral for which Th. Rosetti and T. Maiorescu were nominated to

be trustees. In a Contemporary Dictionary, "Cantacuzino JA (Zizine) was included as a"

Political Man born in Suceava on June 24th

1829. He studied in Geneva, with professor

Topfer, the famous writer who mentions the young Cantacuzino among his pupils in his

book Voyage en zigzag. Zizin was the general manager of the theaters, Belgrade's

diplomatic agent and employee at Finance Ministry in Al. G. Golescu from 2nd

of

February 1870 to 20th of April the same year. With complete retreat from politics for

twenty years, J. Cantacuzino has always sacrificed his studies of natural sciences and

literature. He is the translator of Schopenchauer (sic!) works in French (editions Alean,

Paris and Soccec, Bucuresci). In 1848, when the means of communication were still so

primitive and difficult, J. A. Cantacuzino made a long journey to America. "(Rosetti,

1897: 43)

In 1835 Arthur Schopenhauer published his masterpiece: The World as Will and

representations. A further additional volume for theWorld as Will and Representation

appeared in 1844, accompanied by a revised version of the original, which was presented

in volume. Then, in 1851 another work in two volumes, Parerga and Paralipomena, a

collection of essays and observations was published. Only in the 1850řs a serious interest

in Schopenhauer's philosophy began, with a favorable review appearing in an English

journal and several European universities conducting courses on this subject. In the last

decade, before his death in 1860, he published a third edition of the World as Will and

Representation and the Second Edition of the Two Essential Ethics Problems. After the

death of Schopenhauer, his successor, Julius Frauenstädt, edited the first six-volume

edition of his works in 1873.Aphorisms on Wisdom in Life are the last chapter of the six

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essays of the first volume Parerga by Arthur Schopenhauer published in 1851 under the

title Parerga und Paralipomena (Appendices and omissions- translated title). This

chapter is structured in:

Introduction

I. Structure of the subject

II. What the Personality or what man is

III. Property or what the man has

IV. Position or place of man in the estimation of others

Section 1 Reputation

2 Pride

3 Rank

4 Honor

5. Fame

In Schopenhauer, aphorism is a concise formulation of a subjective truth or

observation, resulting from experience, written with intelligence and hardness.

Schopenhauer's aphorisms are sometimes confuse with axioms, which are, in fact,

obvious truths that need not be demonstrated. Maiorescu understood that the art of

Schopenhauer's aphorism is to condense thoughts and lead them home to the reader's

mind at the speed of lightning. Having the pleasure to study, being attentive to details,

Titu Maiorescu has worked for a long time on the translation into Romanian of

Schopenhauer's Aphorisms (Parerga und Paralipomena-1851), editing five editions with

significant differences until his departure from this world:

Schopenhauer, 1872: Schopenhauer, Arthur,Aforisme pentru înţelepciunii în viaţă,

traducere T. Maiorescu în Convorbiri literare, an VI, nr. 8, Tipografia societăţii Junimea,

Iaşi.

Schopenhauer, 1876-1877: Schopenhauer, Arthur,Aforisme pentru înţelepciunii în

viaţă, traducere T. Maiorescu în Convorbiri literare, an X nr. 1-12, Tipografia societăţii

Junimea, Iaşi.

Schopenhauer, 1880:Parerga et ParalipomenaAphorismes Sur La Sagesse Dans La

Vie trad. Jean Alexandre Cantacuzène

Schopenhauer, 1890: Schopenhauer, Arthur,Aforismeasupraînțelepciunii în viaţă,

trad. de Titu Maiorescu Ed. a 2-a, rev. Bucureşti; Socecu, 1890.

Schopenhauer, 1891: Schopenhauer, Arthur,Aforismeasupraînțelepciunii în viaţă,

trad. de Titu Maiorescu Ed. a 3-a, rev. Bucureşti; Socecu, 1891 IX, 438 p. ; 18 cm.

Schopenhauer, 1902: Schopenhauer Arthur , Aforisme asupra înțelepciunii în

vieaţă, trad. de Titu Maiorescu Ed. 4, Bucureşti, Socec 1902. IX,438 pg. 8'.

Schopenhauer, 1912: Schopenhauer Arthur , Aforisme asupra înțelepciunii in viaţă,

traducere de Titu Maiorescu, 425 p. 18 cm Bucureşti, Socec & Co., Societate Anonimă,

1912 Ediţia a 5-a, BCU Iaşi, II-270.313.

Schopenhauer, 1921: Schopenhauer, Arthur, Aforisme asupra înţelepciunii în viaţă,

trad. de Titu Maiorescu, 430 p. 18 cm Bucureşti, Socec, 1921 Ediţia a 6-a BCU Iasi II-

270.543.

Schopenhauer, 1969: Schopenhauer, Arthur, Aforisme asupra înţelepciunii în viaţă,

trad. de Titu Maiorescu, text stabilit de Domnica Filimon-Stoicescu, studiu introductiv de

Liviu Rusu, Editura pentru Literatură Universală, Bucureşti.

ŖMaiorescu was a Greek and Latin Mediterranean, a simplifier of German

metaphysics, in an analytical style closer to French moralists than German metaphysics.

His great admiration for Schopenhauer is also explained by the fact that Schopenhauer,

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through his talent, was the Latinest of German philosophers; through the luminosity of the

literary form and the incisiveness of the exposition, his Aphorisms are more abundant

than Champfort than by Kant.ŗ (Lovinescu, 1972: 604-606)

In Greek, ἀυορισμός /aphorismos/ meant:

1. "Limitation, delimitation",

2. "separation, distinction"

a. The "definition"

b) "aphorism" from ἀφορίζω (aphorìzō, (aphorizō, "I define, mark or determinate"),

from ἀπό (apñ, end) + ὁρίζω (horìzō, "I divided, I establish the limits, I delimit"), from

ὅρος (hñros, border)

Originated from the verb: : ἀφορίζω /aphorìzō/ Ŗto delimit, a separateŗ +-μός (-

mñs). the term came into the Romanian language from French word aphorisme, and Latin

word aphorismuswith the meaning of thought expressed in a concise form, full of noble,

memorable, synonymous with Romanian words: adagiu, maximă, sentință. cugetare,

dicton, maximă, sentință, (livr.) adágiu, (rar) apoftégmă, parimìe, (pop.) zicere, (înv.)

pìldă, (ir.) panséu. As a sign that in Romanian society the works of Arthur Schopenhauer

became well known, the name of Arthur Schopenhauer was mentioned in the Literary

Discussions review in the following numbers:

1. Convorbiri literare an II nr 09 1 iulie 1868 p. 146 articolul recenzie

a lui Titu Maiorescu Compendiu de pedagogie de I. Popescu (1 vol. in 8⁰, X şi

184, Sibiu, Tipografia Archidiecesană, 1868)

2. Convorbiri literare an III nr. 09 1 iulie 1869 , p. 146 în articolul

Istoriile civilizaţiunii urmare O critică a lui Buckle de A. D. Xenopol

3. Convorbiri literare an 24 nr 05 1 august 1890 p. 399, 398 Studii

critice de I. Gherea (Dare de seamă critică) de G. I. Bogdan

4. Convorbiri literare: an 24, nr 07 1 noiembrie 1890, p. 626 Mihail

Eminescu studiu critic semnat de N. Petrascu

5. Convorbiri literare an 24 nr 9 1 decembrie 1890 N Petrascu Mihail

Eminescu (pesimismul său) p. 779, 784, 781, 782.

In the "Preface of the Translator" Titu Maiorescu motivates his work of promoting

the writings of the German philosopher Arthur Schopenhauer as follows:

"Arthur Schopenhauer is the aristocrat of philosophical thinking in our century ...

Idealist in all power of the word, Schopenhauer finds no other human happiness except in

contemplation of beautiful arts and other ethical purposes than in the most perfect

abnegation.ŗ (…) ŖBut Schopenhauerřs work corresponds to a subjective disposition of

many people of culture and even genius writers (Lord Byron, Leopardi etc.) and it forms,

in any case, an integral part of the great human conceptions ... and the awakened

movement through Schopenhauer's theories is an antidote to the materialist platitudes

towards which inclines the current age. In other words, all the works stemming from the

strong genius and hence the originality of our philosopher are distinguished by an

admirable clarity and beauty of style, and their study will always be of greater use,

regardless of whether their conclusions are received or not.ŗ

In his Journal there are described several moments in which Titu Maiorescu

spent many hours together with his friend, Zizin Cantacuzino in order to give a

perfect French translation of Arthur Schopenhauer‟s Aphorisms published in six

editions in 1880, 1882, 1886, 1887 and 1889. Nevertheless Titu Maiorescu‟s name is

not mentioned as reviewer, nor as a reviser, nor as a reader, nor as a corrector on

the front page of the editions from 1880 to 1889:

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1. Schopenhauer, Arthur, "Parerga" et "Paralipomena". Aphorismes sur la

sagesse dans la vie, par A. Schopenhauer, traduit pour la première fois en français

par J. A. Cantacuzène... [Texte imprimé],Paris : G. Baillière, 1880 , In-8° , VIII-301

p.

2. Schopenhauer, Arthur, De la quadruple racine du principe de la raison

suffisante [Texte imprimé] : dissertation philosophique ; suivie d'une histoire de la

doctrine de l'idéal et du réel / par Schopenhauer ; traduit en français pour la

première fois par J.-A. Cantacuzène , Paris : G. Baillière et Cie, 1882 , 1 vol (X-291

p.) ; in-8

3. Schopenhauer, Arthur, [Die Welt als Wille und Vorstellung][français)]

Voir les notices associées à la même oeuvre Arthur Schopenhauer. Le Monde

comme volonté et comme représentation, traduit en français pour la première fois

par J. A. Cantacuzène [Texte imprimé] : Leipzig : F. A. Brockhaus, (1886), 2 vol.

in-8°

4. Schopenhauer, Arthur, Aphorismes sur la sagesse dans la vie [Texte

imprimé] / traduit par J. A. Cantacuzène, Troisième édition Paris : Felix Alcan,

1887, 300 p. ; in-8

5. Schopenhauer, Arthur, Critique de la philosophie kantienne, par Arthur

Schopenhauer, traduite en français par I. A. Cantacuzène [Texte imprimé] Bucarest

: Sotchek, 1889, In-8°, 203 p. , Note(s) : Le faux titre porte en plus : "Critique...

servant d'appendice au premier volume du "Monde comme volonté et comme

représentation"

6. Schopenhauer, Arthur, Critique de la philosophie kantienne... [Texte

imprimé], Bucarest, 1889, Description matérielle : In-8°, Note(s) : Servant

d'appendice au premier volume du "Monde comme volonté et comme

représentation"

7. Schopenhauer, Arthur, Les Pages immortelles de Schopenhauer, choisies et

expliquées par Thomas Mann,... Texte de Schopenhauer : traduction J.-A.

Cantacuzène. Texte de Thomas Mann ; traduction Jean Angelloz [Texte imprimé]

Paris : Éditions Corrêa, 1939 , In-16, 233 p., portraits Note(s) : Les Pages

immortelles

8. Schopenhauer, Arthur, Aphorismes sur la sagesse dans la vie [Texte

imprimé] / Arthur Schopenhauer ; traduction de J.-A. Cantacuzène, revue et

corrigée par Richard Roos , Aphorismen zur Lebensweisheit , Paris : Presses

universitaires de France, 1983 , 41-Vendôme : Impr. des PUF , VIII-173 p. : couv.

ill. ; 19 cm , Quadrige, ISSN 0291-0489 ; 45.

9. Schopenhauer, Arthur, Aphorismes sur la sagesse dans la vie [Texte

imprimé] / Arthur Schopenhauer ; trad. de J.-A. Cantacuzène ; revue et corrigée par

Richard Roos , Édition : 4e éd. : Paris : PUF, 1994 : VIII-173 p. ; 19 cm

Collection : Quadrige ; 45 Lien à lacollection : Quadrige (Paris. 1981) Voir toutes

les notices liées

10. Schopenhauer, Arthur, Aphorismes sur la sagesse dans la vie [Texte

imprimé] / Arthur Schopenhauer ; trad. de J. -A. Cantacuzène, revue et corrigée par

Richard Roos Traduction de : Aphorismen zur Lebensweisheit , Paris : Presses

universitaires de France, 2002 , 61-Lonrai : Normandie roto impr. : VIII-173 p. :

couv. ill. ; 19 cm Collection : Quadrige. Texte

11. Schopenhauer, Arthur, Aphorismes sur la sagesse dans la vie [Texte

imprimé] / Arthur Schopenhauer ; traduction de J. -A. Cantacuzène, revue et

corrigée par Richard Roos Traduction de : Aphorismen zur Lebensweisheit

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Section: Literature

Édition : 8e éd. Paris : Presses universitaires de France, impr. 2011 Impression : 61-

Lonrai : Normandie roto impr. , 1 vol. (VIII-173 p.) : couv. ill. ; 19 cm

Collection : Quadrige. Grands textes

12. Schopenhauer, Arthur, Aphorismes sur la sagesse dans la vie [Texte

imprimé] / Arthur Schopenhauer ; traduction de J. -A. Cantacuzène, revue et

corrigée par Richard Roos Traductionde : Aphorismen zur Lebensweisheit ,

Édition : 9e éd. Publication : Paris : Presses universitaires de France, impr. 2012

Impression : 61-Lonrai : Normandie roto impr. , 1 vol. (VI-225 p.) : couv. ill. ; 19

cm Collection : Quadrige, ISSN 0291-0489.

13. Schopenhauer, Arthur, Comment ne pas se rendre malheureux pour rien

[Texte imprimé] / Schopenhauer ; présenté par Jérôme Ferrari ; [traduit par Auguste

Burdeau et Jean-Alexandre Cantacuzène] Publication : Paris : Flammarion, DL

2015 Impression : impr. en Espagne, 1 vol. (249 p.) ; 18 cm Collection : GF ; 12.

14. Schopenhauer, Arthur, Comment être heureux [Texte imprimé] / Arthur

Schopenhauer ; traduction de J.-A. Cantacuzène ; [extraits réunis par Romain

Enriquez] Publication : Paris : Librio, DL 2016 Impression : impr. en Italie, 1 vol.

(78 p.) ; 21 cm Collection : Librio : philosophie ; 1166.

In Titu Maiorescuřs Journal there is the concept of a letter "not yet received" from

15/27th

November 1883 sent to Miss Zoe Bălăceanu, Queen Elizabeth's maid of honour,

to whom he had sent the Aphorisms in the French translation by Cantacuzino J. A. Paris,

1880. Livia, his daughter was led at Sinaia, at Peleş Castle, because she had been invited

by Queen Elizabeth and, on this occasion, Titu Maiorescu had the opportunity to discuss

about Arthur Schopenhauerřs Aphorisms translated in French:

„Les grandes pensées de Schopenhauer se lisent mieux au milieu des grandes

montagnes.

Quel admirable écrivain que Schopenhauer ! Je ne partage pas du tout son

pessimisme, mais je ne peux lire ses œuvres- toutes empreintes de son grand cœur de

dřune intelligence hors ligne- sans un véritable sentiment religieux. Peut-on jamais avoir

trop dřégard pour un adversaire de bonne foi ?

Si nous avions lřoccasion de reprendre notre controverse ! Pour ma part, jřen serai

hereux. Une bonne discussion sur les grands problèmes est une jouissance exquise de la

vie intelectuelle, et nous autres optimistes naturellement… (first he wrote « et les

optimistes comme moi, naturellement… ») (Maiorescu Însemnări zilnice, II : XLIII).

Endowed with an ingenious intelligence, with a vivid intuition of general rules, Titu

Maiorescu, the leader of Romanian Literary Association Junimea, remained emblematic in the

history of Romanian culture through the art of communicating with the majority of his

contemporary intellectuals and also, as a translator and a mediator between cultures. In order

to reconstruct what is or might be behind the words, Titu Maiorescu understood that it is

important that the translator becomes familiar with the nature of words. As a musician

listens over and over again to the intrinsic quality of a note or a composition of a playing

instrument, the translator Titu Maiorescu, with respect to the word, defined its semantic

parameters, listened to the sound and rhythm of aphorisms, and explored their existence

within its immediate and larger context. This way, Titu Maiorescu created his own

Aphorisms inspired by the continuously changes of energy and the possible associations

that the word might be establishing in Romanian language. Titu Maiorescuřs translation

of Arthur Schopenhauerřs Aphorisms is not the translation of words, even though the final

product of his translations appears in the form of words and sentences. As very fragile

entities, words in themselves creates a new world in translation. Titu Maiorescu

understood that, through the art of aphorisms, words were still very closely related to the

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Section: Literature

visual image they project. The reader of Schopenhauerřs Aphorisms will not fail to

experience the original power and intention of a word. Each historical period, as well as

each human being impresses its own refined connotations on an aphorisms. Titu

Maiorescu understood that the philological translation allows the reader to get a feeling

for the semantic changes that aphorisms have undergone from one generation to the next.

By its very nature, Titu Maiorescu as a translator will always be in between at least two

places: the reality of the source-language of Arthur Schopenhauerřs Aphorisms and the

possibilities of the receptor language in Romanian and French. Through the act of

translation of Arthur Schopenhauerřs Aphorisms, Titu Maiorescu the translator has

opened the door for European "dialogue". That must be Titu Maiorescuřs as a translator

greatest mission in European's world, in which nations and countries should open

themselves to the foreignness of other cultures.

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