Sorin Cerin (b. November 25 1963, Baia Mare, Romania) Romanian philosopher and essayist.
He spent the biggest part of his childhood at the parish of his grandfather Iuliu Pintea, an ortodox priest, parish situated in Sauca village, Satu Mare county. In one of his interviews, Cerin declared that the parish house was also the place of childhood for the Magyar poet Kölcsey Ferencz, one of the most reprezentative writers of Hungary. After having finished the highschool in Baia Mare he attended the courses of the Institute for Italian Language and Culture from Bucharest. He actively participated in the Revolution of December 1989, having among the first who succeeded in entering the former Central Committee of the Communist Party. After the events of December he becomes editor for the political section of the daily newspaper Justice which belonged to the National Peasant Christian and Democratique Party.Due to the miners revolts which caused him troubles, he chose the exile and task refuge in the United States of America. After several years he come back to Romania and sattled down in Bucharest, meanwhile he missed for a certain period when he was on the australian continent as an international press correspondent for Australia.
One of the most prestigious Romanian publishing house Eminescu in the Library of Philosophy published in autumn 2009 its entire sapiantial works including all volumes of aphorisms published before and other volumes that have not seen the light to that date. Romanian academician Gheorghe Vlăduţescu,University Professor,D.Phil.,philosopher, one of the biggest romanian celebrity in the philosophy of culture and humanism believes about sapiential works of Sorin Cerin in Wisdom collection:" Sapiential literature has a history perhaps as old writing itself. Not only in the Middle Ancient, but in ancient Greece "wise men" were chosen as apoftegmatic (sententiar) constitute, easily memorable, to do, which is traditionally called the ancient Greeks, Paideia, education of the soul for one's training.And in Romanian culture is rich tradition.Mr.Sorin Cerin is part of it doing a remarkable work of all. Quotes - focuses his reflections of life and cultural experience and its overflow the shares of others. All those who will open this book of teaching, like any good book, it will reward them by participation in wisdom, good thought of reading them."
* The soul mate is what we aspire to and like to understand about us, is what we deem to be perfection, purity and endless regarding our own being.
* The Death's Field is the mirror which allows us the knowledge of the world we living in.
* How would this world be if there was not God? The answer is simple: it would become itself God.
* Man's life is knowledge and that's all. If the Man didn't knew life he didn't exist.
* Where do we people go if not towards the perfection of our own illusion?
If Osho is a mystic in his aphorisms, Sorin Cerin is a philosopher, the author of a new philosophical system called Coaxialism.In the book The Coaxialism, published in 2007 Cerin established the principles of the coaxialism then publish more books which develop these principles. Compared with Schopenhauer, Nietzsche and Wittgenstein, Sorin Cerin is searched by the general public, especially for the famous Wisdom Collection, with its six volumes of aphorisms, where is considered a master of the aphorism by criticism.Coaxialism expression proposed and advocated by Sorin Cerin in his book The coaxialism about a philosophical system which relies on the fact that any truth that is not absolute truth is not in fact truth, but lie. It claims that man's life is a lie, a fake and once man does not know the absolute truth, he doesn't know absolute knowledge either, and any other type of knowledge is a non-knowledge. One of the principles of coaxialism claims that any philosopher that claims to tell the truth is lying, as there is only one truth namely the absolute truth and any other truth even if it is a piece of the absolute truth, is another truth,so a lie.
Coaxialism implicitly claims the uniqueness of absolute truth. In coaxialism every creating factor, represents a number for all the other creating factors, but also a word that defines the number in question, a semantic meaning that constitutes the "Universal Pure Language" constitute the " Unique Expression" of the "Universal Conscience". Once everything is defined through reference to the infinite continuum that is continuously ascending due to the logical function that appeared together with the lack of symptoms and to tangential characteristic, generating the first parallelism and with it the coaxiological truth. If in the phenomenology of Husserl the logic of man becomes a conscience of the "Universal Language" to Cerin this is a simple logic of man and any case not the coaxiological logic, because the logic of man is based on knowledge and knowledge is based in its turn is a simple matrix word in the infinity of such words of the "Universal Pure Language", that viewed as uniqueness, as a whole, determines the Unique Expression of the Universal and from here the unique truth that cannot be fragmented. Cerin claims that when the characteristics of the infinite continuum were determined eternally and of course infinitelly, the qulity the negative banchmarck has is that of annulling the lack of symptoms and the continuum that becomes the infinite continuum as an eternal continuity towards a new and eternal "Universal Pure Language." Thus, the "Universal Pure Language" defined as finite is made through the tangential characteristic through the union due to the tangential characteristic of the lack of symptoms as first characteristic of the infinite continuum with the structuration of this infinite continuum also defined through the "Universal Pure Language" from which is receives the continuity valences, precisely because of the tangential characteristic that unites this structuration of the function concerning the lack of symptoms that will give it the continuity impulse.
Henrieta Anisoara Serban PhD, Researcher, Institute of Political Science and International Relations of the Romanian Academy consider about the book intitled The coaxialism:"This book represents an audacious contribution to contemporary philosophy. Not a mere synthesis, the volume brings to the fore a original vision concerning the truth (and the illusion), the absolut and the life, into the philosophical conversation of humanity. "What else are we, but a mad dream of an angel, taken up with himself, lost somewhere within the hierarcy of numerology?" (p.5), asks the author, triggering a captivating odyssey, with an opening towards the philosophy of conscience, contextualism and mind philosophy, that is relevant for the critique of the reprezentationalism and postmodernism. Coaxialism is structured in 11 chapters. They may be interpreted in triads. Therefore, the first three chapters could stand as an introduction to the thematic realm of coaxiology. The first chapter is concerned with "The purpose, the hirarchy, the birth of numerology and of the Primordial Factor ONE", the second chapter treats "The Instinct, the Matrix, the Order and Disorder, the Dogma", and the third chapter "The State of the fact, the Opened Knowledge and the Closed Knowledge, the Coaxialism and the Coaxiology". Then, the next triad would be constituted by the interpretation of three aspects related to human exemplarity, via the chapters entitled "The Print and the Karmic Print, the Geniality", "Love or the individual Conscience of the Human Being" and "Consciousness or the knowledge in Coaxiology". And, the last triad, say, of a semantical and hermeneutical nature, approaches "Reflections on philosophy, the Alien within the Being, the Dimension of Life", "The Semantical Coaxiology" and "The Semantical Truth, the Semantical Knowledge, the Semantical Mirror and the Reason of Creation". The tenth chapter, named "Semantical Ontology, Neoontology, and Coaxiology, the Semantical Structuring of Our Matrix", capitalizes on the ideas from the preceeding philosophical architecture. Eventually, the last chapter offers specific mathematical moddels of the ideas and concepts that are exposed within the book, along with the relationships among them.
In a Schopenhauerian, Nietzschean and Wittgensteinian architectonics of the philosophical ideas, the author states the principles of what he labels as the "coaxialism":
* 1. The only true philosophy is the one accepting that Man does neither know the Truth, and implicitly, nor philosophy,
* 2. Man shall never neither know the Absolute Truth nor the Absolute Knowledge, for his entire existence is based on the Illusion of Life,
* 3. Any philosophical system or philosopher pretending that he or she speaks the Truth is a liar,
* 4. The Coaxialism is, by excellence, a philosophy that does NOT pretend that it speaks the Truth, yet accepting certain applications sustaining the reference of the Illusion of Life to the Truth,
* 5. The Essence of the Truth consists in its reflection in the Elements appeared before it, as there are the elements of the Opened Knowledge deriving from the Current Situation,
* 6. The Coaxialism accepts the operations with the opposites of the opposites of the Existence, with or without a compulsory reference to such opposites, determining the coaxiology,
* 7. Each Antithetical has, to the Infinity, another Antithetical, which is identical to it,
* 8. The farther is an Antithetical situated, that is the more opposites are intercalated (between itself and its Antithetical), the more accentuated the similarities, and the less opposites are intercalated between the two Elements, the more accentuated the dissimilarities,
* 9. As well as we can conceive Universes without a corresponding substrate into the Existence, we can conceive Knowledge without a corresponding substrate into the essence, that is, without a subject,
* 10. The Factor is going to be always the opposite of the infinity to which it would relate as a finite quantity, the same way as the Knowledge relates to the lack of knowledge, and Life, to Death.
Within a Coaxial perspective, the Factor shall be an equivalent to God, the Unique Creator, and yet Aleatory in relationship with its worlds 11. Within the Worlds of each Creator, unique and Aleatory Factor are to be reflected all the other Creators, all the unique and Aleatory Factors, as numbers, starting from ONE, that is the Primordial Factor, all the way to the Infinite minus ONE Factors of Creation, all Unique and Aleatory. (p.5-7) Certainly, someone may ask how is such a unitary cuantics going to be sustained? But to rise seriously such a question would mean to miss the point that here we have mathematical metaphors, suggestive models, and not a calculus leading to the Metaphysical Truth (which would at the same time contradict the very coaxiological principles). The bounty of capital letters and underlining in the text speak volumes of the American experience of the author, emphasising as well, with a certain irony, the endeavour to capture meaning, the thirst for absolute, for perfection, for the Truth and for the pure idea, central to all philosophies. Thus, given the following quote, I can at once offer exemplification for the above observation and clarify a column-idea of this intriguing work: "Coaxiology is a philosophy capable of determining in depth the importance of the Factor (...) - which is also a number, I have to note, among other aspects it provided. It is produced by the Essence of an Element of the Matrix Status Quo, or by the Instinct. (...) The Factor is going to be the demiurge who, via his own capacity of consciousness should include in himself always new and newer Elements of the Closed Knowledge, also assessing, though, without knowing them into detail, Elements of the Opened Knowledge. (...) Man is such a Factor despite the fact that he is situated hierarchically much lower in comparison to the Great Creators." (p.51-2)
The author explains the coaxial (and eventually, structuralist) manner to investigate the world, as a paradoxical mix of good and evil, divine and demonic, humane and rational, a mix giving birth to the Illusion of Life and being sustained, grace of a feed-back, precisely by this Illusion of Life. (P.53 sq.) "Don't you know that only in the lakes with muddy bottom the water-lily blossom?" was asking, the 20th century Romanian philosopher, Lucian Blaga, rhetorically, and already "coaxial". The philosophical poetry of Mihai Eminescu is consecrated to the illusion of life. It reflects, as an illustration, in the poem "Floare albastr?" ("Blue Flower", a Romantic motive, and yet, a coaxial motive, that appears within the German literature, at Novalis, or at Leopardi) the paradoxical marriage of the infinite with the wishes. This is a metaphor for the paradoxical marriage between the philosophical Knowledge, aiming at the absolute and the terrestrial Knowledge, through love, afflicting human's heart, as a creative factor, stimulated by affection. As well as in his literature, Sorin Cerin accomplishes to express himself capitalizing at once the universal philosophy and on the great Romanian philosophical successes. For example, as she turns the pages of the book, the reader may have glimpses of Schopenhauer's philosophy - let us recall that the human being, as a knowing subject, knows himself as a subject, endowed with a will and that he annot become pure subject of knowledge unless his will vanishes, in order to eliminate the reference to what one can wish in relationship with the knowledge, since the representation is maimed by desire (The World as Will and Representation). The book sends to Nietzsche's philosophy - see for instance the idea that "The apparent world is the only True one; the 'real' world is sheer lie", from The Twilight of the Idols, ch. 3, aphorism 2.
A more sensitive reader would find analogies with the philosophy of Emil Cioran, in The Trouble with Being Born. Coaxialism may recall Wittgenstein II in that philosophy represents the (re)organisation of what we have always known, while language is to be considered an "activity", a "game" framed into certain "forms of life", a summation of different phenomena, maybe related to one another, but in very different manners. As for the "Truth" one may associate the following suggestive line from the Philosophical Investigations, Oxford, 1953, 9, § 68: the strength of the thread does not rely in the fact that each fibre goes from end to end but in the overlapping of many fibres. At the same time, the idea of a creative factor "struggling" with the world to draw forth only partial and paradoxical Truths has from the very beginning strong echoes with the philosophy of mystery, as it appears within the work of Lucian Blaga. A similar analogy may be made with the figure of the "ironist" (proposed by Richard Rorty), at her turn, "struggling" with the world, in order to educate herself into the various vocabularies (read "parallel cultural realities"). The comparison with Blaga does not stop here, the researcher connoisseur identifying avenues of investigation towards the "Luciferic" versus "Paradisiac" Knowledge dichotomy, in analogy with the closed - opened Knowledge, with the Matrix, with the creative factor, etc. The work is also remarkable given its distinct literary qualities, the intriguing specific philosophical language developed in close relationship to the literary print...."
Famous specialists write reviews of his work in the culture magazines Kogaion Review, L'etoile du Danube, Romanian Morning Star, The Echo, Literary Life, Cultural Bulletin, Literary Mirror, Literary Destiny from Canada,etc.In this magazines was published both fragments from his literary and philosophy works, interviews or many reviews from critics.