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Topographics 1. Romania History 2. Romania Civilization I. Title What I hope to do is to describe and explain a country. But can a country be contained within a book?

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Yes and no. Reality is multiform and inexhaustible, while any representation of it cannot avoid being limited and simplified and inevitably subjective.

One country, but so many viewpoints! One history, but so many ways of reconstructing and interpreting it!

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No image can ever be identical with the object it represents. We can only see things from one point of view. And the more complex the reality, and the more numerous the vantage points from which it can be observed, the more our collection of images gains in diversity. To the adaptation and distortion of reality through the image, we must also add its adaptation and distortion through the word.

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Without words, we could express nothing, but these very words force reality into certain pre-established mental moulds. Words are too abstract, too poor and too rigid to give a faithful rendering of the endless richness and depth of the universe. We can, of course, summarize things, and we do so all the time, by means of a few selected images and symbols.

First published in by Oxford University Press. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press, Inc. Jones, Cheslyn. Wainwright, Geoffrey, III.

A dichotomy of archetypes has operated for as long as human communities have existed: identity versus alterity. We, with all our characteristics, are who we are, and others are different; they have characteristics of their own.

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In fact, people resemble each other more than miracle watts dating august differ, and so do communities. But can we viteză datând din asia toronto without distinctions?

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It would appear not. So we pick out differentiating features, bring them into the open and turn a spotlight on them. Thus we construct ourselves and the other.

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There is a considerable element of caricature in this process. People and communities end up differing from each other much more in the realm of the imaginary than they do in reality.

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They may not be entirely untrue, but they are not entirely true either. How far do they represent the country or people of which we are speaking, and how 7 far do they represent us, our manner of seeing and understanding things?

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Nearly 2, years ago, Herodotus, the father of history, sketched a complete picture of the known world for the first time. One after the other, he paraded a multitude of lands and peoples before his readers.

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But is this the real world, we may ask, or is it a Greek adaptation of the real world, an image of others seen from a Greek point of view? To ask such a question is already to answer it. Nowadays, we are certainly much better informed, but I doubt if we are any more objective or detached from our prejudices than Herodotus was.

We may be looking at something that is well defined, but we are still looking at it with our own eyes.

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A country can be multiplied endlessly. It is made up of a multitude of people and things, each with their own individuality. It is a history that is, not a static picture, but a film made up of multiple sequences.

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And it is not only what we see miracle watts dating august and what once was but also the consciousness of people about the present and the past, about themselves, indeed about anything. What people think and imagine is as significant as if not more significant than what actually happens.

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Reality and the imaginary are bound together in a host of lives, acts and thoughts. And all of these continue to multiply, in all sorts of variants, distorted to a greater or lesser degree in relation to reality according to the perspective of the observer.

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How are we to make a synthesis? What is worth retaining and what is not? There are no simple answers to these questions.

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To imagine that a country is one is to ignore the diversity of the elements that make it up and the fact that these can be combined in countless syntheses. Like any other country, Romania can be simplified and can be multiplied into all sorts of images and symbols. Seen from the West, its location alone is enough to make it seem an almost exotic land: somewhere out there, on the margins of Europe. We can recognize here the same logic that we met in Herodotus: the further away others are from us, the more different they are perceived to be.

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The tale of Dracula fits perfectly into this system of miracle watts dating august. When the famous novel first appeared, Transylvania belonged to Hungary, and Count Dracula himself was a Magyar, not a Romanian, aristocrat. Romania inherited the myth, along with the respective territory, in Draculas home could not have been placed in the Alps too close to the heart of Europe or in Tibet too far away.

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