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Translation of Michel Henry’s study « Le christianisme : Une approche phénomenologique ? » (In: Phénoménologie de la vie. Tome IV. Sur l’éthique et la religion. Paris: Puf, 2004, pp. 95-111), which was originally published in the Annales de Philosophie, Université Saint-Joseph de Beyrouth (18 [1997], pp. 3-17.) In it, the author asks himself about the possibility of a phenomenological approach to Christianity, and it is not just a proposal of interpretation, but an “approach” that should be able to lead us to the core of Christianity. He does not follow the path of historical Husserl’s phenomenology but of his own ideal phenomenology of life.
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The paper explains the nature of the dispute between the Dominican and Jesuit orders to the resolution of which Congregatio de auxiliis (1597-1607) was established. From the philosophical point of view, there is the prima facie incompatibility between the primary divine causation and free human decision-making. From the theological perspective, divine predestination and the workings of grace might clash with the libertarian notion of free human decision-making. We also focus on the key issue whether divine predestination occurs before the foreknowledge of merits (ante praevisa merita) or after their foreknowledge (post praevisa merita). We present various solutions to the issue arising among the Jesuits whose priority is precisely to salvage libertarian freedom in the solution to the theological problem (F. Toledo, L. Lessius, Gregory of Valencia, Luis de Molina, R. Bellarmine, F. Suárez). After that we introduce the ante praevisa merita conception of predestination in J. D. Scotus who is the main reference point for Baroque Scotists. Among the latter we introduce those who favor libertarian freedom and predestination post praevisa merita which is easier to square with the aforementioned kind of liberty (C. Frassen, J. Poncius). In passing, we also mention some Capuchin theologians who follow especially St. Bonaventure.
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In his essay, the author reflects on the death of ‘beauty’ within the context of the present state of nature (the phenomenon of the forest and its problems), modern art (the transformations within visual art) and language (the demise of dialects, the destruction of language by contemporary ideologies). The fact that ‘beauty’ is not merely a subjective category and is not purely a matter of individual taste means that we can rationally discuss its renewal (nature), the talent, craftsmanship and diligence involved (art), and the relationship between language ideas and thoughts (how ‘nicely’ we speak).
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Medieval Europe cultivates a specific behavioural model based on the ideology of vassalage. This model challenges the mysogyny typical for this period of history. The phenomenon under scrutiny is the so called “courtly love”: a relationship between a man and a woman traditionally characterised as an “elegant” and “cultivated” (fine) or a “true” (vraie) form of love. The present writing investigates the peculiar way in which works of high culture and such of overtly obscene character are reconciled in the oeuvre of the gloriefiers of courtly love. By behaving in a certain manner (serving unconditionally, observing chastity, restraing oneself, composing eulogies etc.) the knight strives to attain the heights of his immaculate beloved. But the same could be achieved in another way too: through а denial of elevated discourse, a demystification of the ends of courtly love, an “incarn- ation” of her who is being celebrated as the one and only. It is an undeniable truth that masters of the most unadulterated intimate lyric have also composed obscene verses and even engaged in poetic “tournaments” quite far from plain decency. Our argument is that troubadours, trouvères and Minnesänger have created thesekinds of poems neither because they fancied blasphemy, nor in order to indulge in an infantile pleasure of uttering indecent words, nor to scandalize traditional morality, let alone critisize the structure of society. It was rather their honest attempt, whether conscious or intuitive, to restore love to its more humane dimensions, to rehabilitate it in its imperfections, in its ironic or overtly cynical expressions. Elitist culture requires vernacular culture not only as its antithesis but also as its legitimate complement.
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Is it possible to prove one’s own existence? Are we able to explain the lived experience in rational terms? And how should we understand and speak about life and existence? These and similar questions have been raised at different stages of the history of thought, following the numerous controversies of dogmatists and skeptics, idealists and realists. The essay begins with the premise that we can never find a proper answer to these issues, for they transcend the boundary of rationality and demand the nonconceptual belief in the existence of everything. Following the views of Friedrich Jacobi (1743-1819), the paper states that one can approach a sense of existence only when the Self meets You, i.e., only in the dialogue. Therefore, the theoretical failure to explain the existence leads to the need of practical engaging in the conversation with others. Nevertheless, the dialogue with You, in which the Self strives for existential recognition, easily mutates into the monological storytelling of the common We, or the society. This results in the necessity to adjust one’s personal lived experience in the established official story, or to continuously “rewrite” one’s own memory journal.
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This article is a review of one of the Nietzsche’s early unpublished works The Dionysian Vision of the World (1928). My main task here is to show the plurality of the Nietzsche’s arguments towards his fundamental conceptual figures of Apollo and Dionisius. I present three important ideas of Nietzsche, which, in my opinion, are slightly altered in his first great work The Birth of the Tragedy (1872) in contrast with The Dionysian Vision of the World. First, it is the idea of the Will and its transformation towards his later works; second, the Apollo-Dionysus dynamic as it is presented in The Dionysian Vision of the World, and third, the appearance of Silenus. These three arguments I find the main points of interest in this work and my standpoint is that they can contribute in the understanding of Nietzsche’s texts in whole.
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The paper comments and analyzes the problem of harmony among the important philosophical values – truth, good and beauty – within the framework of the philosophical study. The relations and the connections between the truth and the morality are discussed in the works of Hegel, Kant, Marx, Fromm, Freud and others philosophers. A special attention is paid to the humanistic value of the ideal related to the harmony of theses core philosophical concepts and values. The early works and the young years of the commented philosophers are related to the longing for the im/possible synthesis.
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The author considers historical origin of social-democracy and so-called marxism of the Second International during the last quarter of nineteenth century, while endeavouring to analyze a widely accepted interpretation of the Second International as an achieved connection between mass workers’ movement and Marx’ revolutionary thinking. He considers along these lines the destiny of Marx political messages and the way of their realization in the social-democratic movements, while having in mind many open issues of organizational, program, political, ideological and theoretical nature. The author points at limited, contradictory and controversial aspects of Marx’ thinking in the social-democratic parties of European countries and, through them, in the Second International. At the same time he tries to supply some elements of explanation of such historical development of the socialist movement and the so-called marxism of the Second International, whose contradictions in tendencies of integration and revolutionary ideas are reduced in essence to the rift between the reform and the revolution within the social- -democratic political doctrine.
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The article examines certain aspects of human life, pointing out the variety of problems of freedom of choice in the modern world. For examples, phenomena and situations understood by many, which correspond to the real circumstances of reality, were taken. This is the need to show that the problems of freedom of choice in the 21st century are still relevant and absolutely real.
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The problem of social order in the periphery of modern society is problematized on the conceptual architecture of the General Theory of Social Systems (TGSS), tracing the semantic and expectative forms of the structures’ institutionalization, and the reproduced and parasitized artifacts in those structures which, paradoxically, construct the functional and differentiated preeminent order in the modernity of modern society. The capture of the state apparatus by particular structures has been one of the characteristics that define the articulation of order in the region. Structures (family, group, clientelistic inclusion networks) that have been stabilizing, and even define the expectations that guide the assumptions of functional differentiation, operating factually with the logic of a stratified social order, promoting clientelist relations and practices and excluding exclusivity that, rather than weakening, strengthens the ‘citizen’ experience, promoting the permanent oscillation between ‘legality’ and illegality that permeates deeply the organic and structural interstices of the social order in this periphery.
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The article, exploring the genesis of the idea of the university, reveals how its value bases and mission have changed over time. The fate of the University as a social institution is inextricably linked with society and bears the imprint of the transformations taking place in the social environment. In relation to the University in the modern world, the existence of a serious crisis is universally stated and, as shown in the article, it is associated with the processes of globalization, the establishment of market fundamentalism and postmodern culture.
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Challenged by the concept of pleasure(s), considered by Evanghelos Moutsopoulos as expressing one of the most important criteria and values of the human life, the paper deploys an analysis of pleasures as conditions of the (human) Being and also as “more-than-being”. Since the pleasures are feelings, these ones are caught as relationships of the consciousness with its internal and external environment. Therefore, the levels and dimensions of the consciousness light how and why the human consciousness creates meanings, articulated and transmissible, and how only accompanied by pleasures these meanings are produced in a solid way, the only one that assures the existence and development of the human being.
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The evolution of our thinking is a very interesting and instructive story. The standard bearers are founders of religions, philosophers, sometimes scientists too. The pioneering work of the latter was little understood by most of people. Our aim in this paper is to present a concrete situation, in which we could fallow the previous ideas: the acceptance of the heliocentric theory of Copernicus in Transylvania. We will do it through two paintings on wood of the Solar system, in two Transylvanian churches: one in a Greek-Catholic church in S, urdes, ti (Maramures, county), and the other in a Unitarian church in Ocland (Harghita county). Although they were made in the same period, these two paintings represent two opposite systems: the geocentric one and the heliocentric one. How was that possible?
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We publish a relevant paper of Academician Athanase Joja (1904-1972) who subordinated the inherent passion of philosophers, the history of philosophy, to his main professional passion, logic. Athanase Joja has many relevant papers. We chose the present one, about tertium non datur1 , not only because it explains clearly the topic – at the level of the 60s of the 20th century – but also because the topic itself is important in the present context of relativistic manner of the dominant thinking. This relativistic manner was taken over by those who did not know and understand the convergence and unity of the dialectical approach – that “seems” to invite relativism – and the rigour of analysis that always emphasises its criteria and the problem of criteria as such. Put more directly, the rigour of tertium non datur was rejected by the lay supporters of relativism in the name of a vague unity of things, of a “complexity” that cannot be deciphered and on which ground “those who know” can only urge the acceptance of tertium and the avoidance of tertium non datur.
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Review of: Ioan Biriş, Lucian Blaga - Conceptele dogmatice, Cluj-Napoca, Editura Scoala Ardeleana, 2020.
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