We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
Rien de plus simple, paraît-il, que d’expliquer le sens de la « sécularisation », un concept qui, depuis le début de la modernité, compte parmi les lieux communs de la philosophie – fût-elle politique ou religieuse. « Séculariser » veut dire simplement séparer l’Église de l’État, restituer à chacune de ces deux institutions la vocation qui lui est propre : le pouvoir des choses célestes au clergé, celui des choses terrestres au prince. Ce que, paradoxalement, le Christ l’avait lui-même recommandé à ses disciples : « Donnez au César ce qui appartient au César et à Dieu ce qui appartient à Dieu! ». Mais si la sécularisation a été affirmée avant la lettre par Jésus Christ, on peut se demander si la séparation entre l’Église et l’État est conforme à l’image que ces institutions se sont faite d’elles-mêmes. N’oublions pas que quelques importantes découvertes scientifiques et techniques de la modernité ont surgi en milieu monastique. Est-il possible que la sécularisation soit la conséquence d’un processus historique que l’Église avait déclenché elle-même mais dont les effets l’ont ensuite dépassée? Il s’agirait, dans ce cas-là, non pas de séparation mais plutôt d’un décalage.
More...
Le flux récent de la publication systématique des cours donnés par Heidegger à Fribourg et à Marbourg, de plusieurs correspondances épistolaires, permet d’éclairer d’un jour nouveau la sentence célèbre mais énigmatique de 1959 : « Sans cette provenance théologique, je ne serais jamais parvenu sur le chemin de la pensée, mais provenance demeure toujours avenir », (Herkunft aber bleibt stets Zukunft)1. On le sait mieux désormais : le vocabulaire de la provenance sollicité par Heidegger, ne dit pas simplement son « enracinement » dans le monde socio-catholique, non plus seulement sa « dette » vis à vis des schèmes fondamentaux de la théologie ; il indique aussi et paradoxalement, sa sortie progressive de la théologie chrétienne, vécue dans l’incessant dialogue avec celle-ci2. Dans un texte autobiographique daté des années 1937/38 récemment publié, Heidegger écrit : « Et qui voudrait méconnaître le fait que tout le chemin que j’ai parcouru jusqu’ici fut tacitement accompagné par le débat avec le christianisme, un débat qui ne fut pas et qui n’est pas un problème glané au hasard, mais la sauvegarde de la provenance la plus propre (...), et qui est en même temps le détachement douloureux de tout cela? Seul celui qui fut ainsi enraciné dans un monde catholique réellement vécu, aura quelque idée des nécessités qui ont influencé le chemin de mon questionnement parcouru jusqu’ici, telles des secousses telluriques souterraines »
More...
Heideggers Rezeption in Rumänien ist im wesentlichen von zwei Faktoren bestimmt. Zum einen von Heideggers Denkweg selbst, wobei die vielbeschworene „Kehre“ eine wichtige Rolle spielt, zum anderen von den gesellschaftlichen und politischen Veränderungen, die das Spektrum der rumänischen Philosophie entscheidend beeinflußt haben. Das bedeutet, daß die Heidegger-Rezeption in Rumänien sowohl synchronisch als auch diachronisch in zwei große Etappen zerfällt: vor der Kehre und nach der Kehre, bzw. vor dem Umsturz und nach dem Umsturz. Dabei versteht es sich von selbst, daß der zweite Einschnitt viel folgenreicher war. Wir werden die beiden Einschnitte nicht getrennt behandeln, da Heideggers Hinwendung zur Poesie (zumindest im Hinblick auf ihre Rezeption) zeitlich in etwa mit dem Ende des zweiten Weltkrieges, d.h. mit den tiefgreifenden historischen Veränderungen in Rumänien zusammenfällt.
More...
Vom încerca de-a lungul acestor pagini o explorare a fenomenului morţii celuilalt. În primă instanţă, aici poate fi vorba doar de o tentativă de recunoaştere a teritoriului pe care moartea celuilalt îl deschide, pornind însă de la o prealabilă deprindere a modului în care acesta invită la a fi privit, în măsura în care orice survolare şi orice urmărire se cuvine să-şi obţină, de la exigenţele acestui teritoriu însuşi, regulile implicite care îi guvernează traiectoria şi maniera înaintării. Iar această tentativă de recunoaştere nu poate avea deocamdată alt scop decît acela de a cuceri o mai bună vizibilitate asupra fenomenului pe care încearcă, descriind, să-l înţeleagă. O astfel de descripţie fenomenologică va trebui să aibă în vedere, nu în ultimul rînd, specificitatea caracterului fenomenal care ni se livrează şi ne este accesibil în cazul fenomenului morţii celuilalt. Fenomenalitatea şi fenomenalizarea de un caracter cu totul aparte prin care faptul morţii unui altul se desfăşoară şi ne poate apărea, devin astfel sarcini pentru o comprehensiune adecvată.
More...
L’imposant volume intitulé Besinnung, rédigé en 1938/39 et récemment publié dans le cadre de la Gesamtausgabe des écrits de Heidegger1, contient une section intitulée Götter (dieux). Le sous-titre précise qu’il s’agit d’une esquisse de ce qu’il faut penser au préalable dans toute nomination questionnante de la divinité (Gottschaft) des dieux (BS 227). Nous nous proposons ici d’étudier ce texte non encore traduit. Notre approche sera d’abord descriptive. Nous croyons utile d’indiquer avec précision quelle était la position de Heidegger concernant le divin au moment où sa pensée se fait particulièrement polémique à l’égard de la religion et du christianisme. Cela suffirait, à la rigueur, pour suggérer l’abîme qui sépare le discours heideggérien sur « les dieux et le Dieu » et la théo-logie de souche chrétienne. Mais nous ne nous abstiendrons pas d’élaborer explicitement, en fin de parcours, un discernement critique. En guise d’introduction, il convient de considérer ce que Heidegger appelle « le savoir essentiel ».
More...
In einer Anmerkung der Abhandlung Vom Wesen des Grundes hat Heidegger ausdrücklich darauf hingewiesen, daß „durch die ontologische Interpretation des Daseins als In-der-Welt-seins weder positiv noch negativ über ein mögliches Sein zu Gott entschieden ist. Wohl aber wird durch die Erhellung der Transzendenz allererst ein zureichender Begriff des Daseins gewonnen, mit Rücksicht auf welches Seiende nunmehr gefragt werden kann, wie es mit dem Gottesverhältnis des Daseins ontologisch bestellt ist“1. Heidegger zitiert diesen Absatz nochmals im Brief über den ‚Humanismus‘2 und fragt, ob dies nun einen Indifferentismus bedeuten soll. Keineswegs: es soll nur die Richtung angegeben werden, in die weitergedacht werden müsse. In Was ist Metaphysik? hat Heidegger den Menschen als „Platzhalter des Nichts“ bestimmt, weil das Dasein in das Nichts hineingehalten ist; diese Hineingehaltenheit des Daseins „ist das Übersteigen des Seienden im Ganzen: die Transzendenz“ 3.
More...
Husserls Prolegomena zur reinen Logik haben in der Sekundärliteratur erstaunlich wenig Beachtung gefunden. Dies mag damit zu tun haben, dass die Frage des Psychologismus inzwischen als erledigt gilt und dass es sich unter diesen Umständen nicht mehr der Mühe zu lohnen scheint, Husserls verschlungene und repetitive Argumentationslinien zu rekonstruieren. Der Umstand, dass der Text der Prolegomena im Wesentlichen auf einer Vorlesung von 1896 beruht, ist ein weiterer Grund, um sich für die nähere Bestimmung des Verhältnisses von reiner Logik und Phänomenologie unmittelbar auf die reiferen Ausführungen aus dem Zweiten Band der Logischen Untersuchungen zu beziehen. Schließlich erscheint Husserls ausführliche Auseinandersetzung mit der zeitgenössischen Literatur manchem Leser auch längst überholt und überflüssig – insbesondere seit verdienstvolle Forscher wie Dallas Willard nachgewiesen haben, dass Husserls Darstellung der gegnerischen Positionen keineswegs immer zu trauen ist.
More...
Spectacolul public între tradiţie şi modernizare /The Public Show Between Tradition and Modernity. Celebrations, Ceremonials, Pilgrimages and Tortures, Constanţa Vintilă-Ghiţulescu, Mária Pakucs Willcocks (eds), Romanian Cultural Institute, 2007, 303 pp.
More...
Modernisation of society has reflected itself in people's professional structure, in economic and professional profile diversification, in higher territorial mobility (migration), in birth rate decrease and in less numerous families, in religion pluralism, and in the educated ones'diversified structure. The Land of Năsăud (a region in Bistriţa-Năsăud County, in the north of Romania) offers an example of the regional impact of some factors such as unsuccessful Romanian social and economic practices or the promise of a better life and of a more grateful society to those who work, to be found only abroad. The changes characteristic of the people's demographic behaviour in the Land of Năsăud, far from being watched with calm or with bitterness, they surely point out a negative trend for the future of the region: the human resource diminishes and loses some of its attributes.
More...
Luminiţa Dumănescu: Transilvania copiilor. Dimensiunea demografică a copilăriei la românii ardeleni/Transylvanian Children. The demographic dimension of childhood at the Romanians from Transylvania. Cluj-Napoca, 2006.
More...
This article tackles the issue of marital homogamy in the Czech Republic using paired-data gather in 2005 on a representative sample of people aged 20-40. The aim is to find an answer to the question whether homogamy or heterogamy has any practical meaning for people who live either in marriage or in cohabitation, to explore the differences in opinions with regard to marriage, childcare, gender roles and the reconciliation of family and paid work. We hypothesize that heterogamous couples will be more distant in their attitudes than homogamous couples. The results point out that the homogamy and partners’ closeness in answers are not related. Few explanations are offered in the end as a possible answer to why the working hypothesis was rejected.
More...
This work is based on a series of decrees issued by authorities of the Transylvanian Principate between 1780-1834. The purpose for indexing and interpretating these documents was to discover those references making the child related issues a distinct point in the Transylvanian laws at the border between 18th and 19th. The documents that were identified and analyzed draw some light on the laws concerning the family and the child (these latest being of special interest), in use in Transylvania until the Austrian Civil Code of 1853. The aim of researche was to put accent on one of the multiple approaches of child related problems. I had a particular interest in seeing sources that had the potential of offering answers to this problem. So, in this paper I interpreted several imperial and gubernial decrees and ordinances, in order to see if this problem was already a distinct one at the dawn of the modern Romanian Transylvanian world.
More...
All over Europe the 19th century is being considered as the most dynamical period of social change. In most cases this concept is related to industrialisation and modernisation. This is mainly true for almost all of the regions from Central and Eastern Europe where the transition to modernity has meant the great step from the mainly agrarian economy to modern capitalist structures. Framing it in this historical background this paper intends to show some of the demographical aspects of how this change has ocurred in a rather peripheral zone from Transylvania, Cristuru Secuiesc. This will be done with the help of historical demographical data that reflect the level of structural changes in this area.
More...
The paper is constructed around the experience of the first sexual intercourse , which designates of a person in the adult sexual life. The recent studies show that the entrance in the sexual life in Romania takes place earlier for the younger generations, as compared to the older ones, this reality being accompanied by the progressive separation, in the last seventeen years, of the sexual life from the context of marriage. This goes togeder with what happened earlier in other western European countries. To support this idea, the paper offers a short international outline about the entry into adult sexuality, from a comparative point of view. The paper aims at the analysis of the moment of sexual initiation for different age-group and to the comparision of the tendecies for ten cohorts of women aged between 18-84 who belong to a representative sample taken from the national research Demography and Lifestyle of Romanian Women, carried out in 2004. In addition, the paper lauches a short discussion about some socio-demographic factors that shape the initiations of the sexual life (place of residence, historical region, education and religion). The paper begins with a brief overview of the main aspects of the socio-economic context of sexuality in Romania, using data from the four successive reproductive health surveys carried out in Romania between 1993 and 2004, and from the survey on the student's sexuality carried out in 2002. An examination of the age of the first sexual intercourse on cohorts and of the relationship between the moment of the sexual life initiation and the socio-demographic characteristics of Romanian women follows up next. The last section of the paper examines the level of contraception used at the first sexual intercourse, taking into account the different conditions of life of women in Romania. Where necessary, the paper stresses on the differences between males and females referring to the experience of the sexual debut. The paper ends with some concluding remarks.
More...
Voiculescu, Sorina (2004), Oraşele din Câmpia de Vest. Structuri şi funcţionalităţi urbane (Towns in the Western Field. Urban Structures and Functionalities), Editura Universităţii de Vest, Timişoara, 253 p.
More...
De la comunitate la societate. Studii de istoria familiei din Ţara Românească sub Vechiul Regim / From Community to Society. Studies on the History of the Family in Walachia under the Ancient Regime, Bucharest, Romanian Cultural Institute, 2007, 295 p.
More...
This study tries to overview the onset of the Second Demographic Transition in Romania, using Council of Europe's undicators, i.e. Recent Demographic Developments in Europe, 2004. Comparision with two neighbour countries, Bulgaria and Hungary, have been made, yet we also make comparasion with the Netherlands as a benchmark country. We found that most of the "threshold levels" were surpassed in the period 1991-1996, especially those concerning fall and long-lasting fertility, postponement of chilbearing and marriage, and drop in marriage rates. However, a few other "threshold levels" have not yet been surrpased: marriage is still stable, cohabitation is still marginal, and ultimate celibacy is rare. The onset of the early stage of the Second Demographic Transition in Romania is confirmad. However, put in the European context, Romanian society continues to place a high value on marriage and chilbearing.
More...