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​Ambiguitatea certitudinii
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​Ambiguitatea certitudinii

Author(s): Tudor Cosmin Ciocan / Language(s): Romanian / Publication Year: 1999

Zadarnic căutăm să sporim vârsta reală a misterului poetic, care în ciudaunor îndepărtaţi strămoşi pierduţi între lumea antichităţii eline şi formula luimodernă, abia se împlineşte în Lucian Blaga, în “corola de minuni a lumii”. Înconsecinţă zadarnic încercăm să legitimăm geneza termenului de kritokos în sensulde judecător al tainei paradoxului şi ambiguităţii încă de la mijlocul secolului al IVleaî. Hr., din verbul platonic krinein, cu sensul de a vedea cu claritate şi a distinge.“Din moment ce ai văzut o dată adevărata esenţă a tainei, cum îţi vor mai părea pelângă ea şi aurul şi îmbrăcămintea, şi tinerii frumoşi şi copilandrii!” 1. Zadarnic estemisterul pentru care filosoful îşi cheltuieşte întreaga viaţă, dacă nu toţi oameniitrebuie cu necesitate să-l dorească, dacă partea divină din firea lor nu poate fi pedeplin trezită. “Când ajunge la bine, nimeni nu se mulţumeşte să-i posede doaraparenţa, ci toţi oamenii îi caută realitatea” 2. Căutarea intelectuală a binelui,filosofia, reprezintă modalitatea specific umană a universalei năzuinţe către existenţaesenţială şi incoruptibilă. Cum însă omul este conglomerat de trup şi suflet, tinzândşi către unul şi către celălalt, semnificaţia strădaniei sale, în ceea ce priveşte starea satainică de a fi în lume, este ambiguă. Din acest început îşi face ivirea calea filosofică.Fiindcă filosoful, care-şi simte într-adevăr chemarea, face totul ca să revelezeobiectul dorinţelor sale, după ce-l zăreşte răsărindu-i în faţă 3. Filosofia reprezintăsmulgerea sufletului din lăcaşul lui corporal şi ca atare poate fi descrisă ca onemurire în viaţă. Pe de altă parte ea este înflorirea vieţii însăşi, o sublimare a aceleiputeri divine, lipsită de ambiguitate, care umple inima îndrăgostiţilor cu dorinţăfierbinte şi entuziasm, insuflă curaj invincibil oştirii sacre a tinerilor şi palpită îndiscursul poetului, mişcându-i pe ascultătorii lui până la lacrimi. Filosofia, aceastăultimă invenţie a spiritului omenesc, cea mai tânără dintre arte, este astfel revelatădrept cel mai bătrân şi cel mai nobil dintre zei 4. “Prin înţelepciune a întemeiatDomnul cerurile şi pământul – Domnul m-a făcut cea dintâi dintre lucrările Lui,înaintea celor mai vechi lucrări ale Lui. Eu am fost aşezată din vecinicie, înainte deorice început, înainte de a fi pământul. Am fost născută când încă nu erau adâncuri,nici izvoare încărcate cu apă, nici cea dintâi fărâmă din pulberea lumii. Când aîntocmit Domnul cerurile eu eram de faţă şi când a pus temeliile pământului eu erammeşterul Lui, la lucru lângă El, şi în toate zilele eram desfătarea Lui, jucând perotocolul pământului Său, şi găsindu-mi plăcerea în fii oamenilor”

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‘[D]ifferent even from our “own” differences’: Racial Signification and the Legacy of Lacanian Sexuation
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‘[D]ifferent even from our “own” differences’: Racial Signification and the Legacy of Lacanian Sexuation

Author(s): Miguel Rivera / Language(s): English / Issue: 01/2017

Jacques Lacan concluded his 20th seminar in 1973, seven years after the publication of Écrits and the notorious Johns Hopkins conference that would become The Structuralist Controversy. Yet, in our contemporary moment, American academics still struggle to contend with the implications of what Lacan brought to the United States in 1966 and spoke to crowds of Parisian students in 1973. Strains of academic philosophy, such as those of Rebecca Tuvel, present a crude parity between race and gender that Lacanian theory contradicts. Theorists like Jane Gallop, Joan Copjec, Kalpana Seshadri-Crooks, and Antonio Viego have done crucial work in using Lacan to address questions of race and gender. Lacan argues that sex is determined by one’s relation to jouissance and the Symbolic Order rather than biology or social construction. Furthermore, I will continue in the tradition of Seshadri-Crooks and Viego to distinguish between the psychic structures of sex and race. I will also dispute the claims of Tuvel’s ‘In Defense of Transracialism’ (2017) from a Lacanian perspective and in doing so demonstrate the usefulness of Lacan in disciplines such as gender studies and critical race theory.

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‘a sum of our Practical Theologie:’ A Historiographical Case Study of the Misdating of a Richard Baxter Text

‘a sum of our Practical Theologie:’ A Historiographical Case Study of the Misdating of a Richard Baxter Text

Author(s): John Brouwer / Language(s): English / Issue: 1/2013

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‘Ajde, opet na Bled! Prilog razmatranjima o Praxisu

‘Ajde, opet na Bled! Prilog razmatranjima o Praxisu

Author(s): Katarzyna Bielińska / Language(s): Serbian / Issue: 2/2009

Using the categories of the epistemic and epistemological field of theory the author is trying to show on the basis of Bled presentations of Mihailo Marković and Milan Kangrga that their conceptions belong to two separated theoretical fields, which are incompatibile with each other. Therefore even in that period we could not speak about a common praxis-philosophy nor a common vision of marxism. / Koristeći kategorije epistemičkog i epistemološkog polja teorije autorica na osnovu bledskih referata Mihaila Markovića i Milana Kangrgi pokušava pokazati da njihove koncepcije pripadaju dvom različitim filozofskim poljama koje se ne mogu složiti, tako da ni u to vreme se nije moglo govoriti o nikakvoj zajedničkoj praxis-filozofiji ni zajedničkoj viziji marksizma.

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‘ART’, HABITUS, AND STYLE IN HERDER, HUMBOLDT, HAMANN, AND VOSSLER: HERMENEUTICS AND LINGUISTICS
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‘ART’, HABITUS, AND STYLE IN HERDER, HUMBOLDT, HAMANN, AND VOSSLER: HERMENEUTICS AND LINGUISTICS

Author(s): Thorsten Botz-Bornstein / Language(s): English / Issue: 13/2014

I show how a consistent line of anti-Cartesian and anti-Kantian philosophies established by Herder, Humboldt, Hamann, and Vossler transformed the sign-character of human expressions into an expression of style by concentrating on the German term ‘Art’ as a sort of habitus. Especially Humboldt concentrates on the non-natural and non-functional character of language in defining it as a cultural product. Herder, Humboldt, Hamann, and Vossler recognize the insignificance of grammar as long as it is regarded as an abstract foundation for linguistics. Style is of utmost importance for all of them since they undermine the representation-theory by means of an “open rhetoric” using flexible rules and defining a sort of creative structural analysis. “Die Art” or the “how” of language gives linguistic expression the status of something spiritual and non-static. All four thinkers formulated their opposition to philosophical abstractions in terms of a “philosophy of life” and attempted to read “signs” as expressions of a historical and cultural reason.

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‘FINDING FOUCAULT’ – FRAGMENTS FROM A BIOGRAPHY: A POSTSTRUCTURALIST STANCE ON CULTURES OF THE SELF
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‘FINDING FOUCAULT’ – FRAGMENTS FROM A BIOGRAPHY: A POSTSTRUCTURALIST STANCE ON CULTURES OF THE SELF

Author(s): A. C. (Tina) Besley / Language(s): English / Issue: 10/2011

The idea of ‘finding’ Michel Foucault holds philosophical, professional and personal aspects for many writers, and in this paper, in effect a narrative that is part of ‘reading’ and ‘writing the self’, I begin by outlining something of my engagement with Foucault over many years. The paper uses Foucault’s own words from multiple texts to find the influences on Foucault – a whole raft of intellectual influences, including of course Nietzsche. It examines his critical history of thought, the orders of discourse, and the culture of self. It concludes by noting that education is centrally involved in the politics of subjectivity, in forming, shaping, and constituting and finding the self – a process that involves multiple aspects, multiple techniques, processes, questioning, thinking, discussing, critiquing, reflecting and writing the self; being influenced, deliberately or otherwise by myriad sources and in particular an awareness of the historico-cultural context one inhabits. A Foucauldian approach would likely see a person’s education involving self-mastery, not self-denial, in coming to know the self and to care for both self and others.

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‘Four-dimensionalism’ — analiza i interpretacja
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‘Four-dimensionalism’ — analiza i interpretacja

Author(s): Mariusz Grygianiec / Language(s): Polish / Issue: 1 (57)/2007

There are several faces of Four-Dimensionalism. Sometimes 4D-ism is formulated as the thesis that the material world is composed of spatial as well as temporal parts. Another version of 4D-ism states that persisting objects are extended over time in the same way that they are extended over space. Some Four-Dimensionalists defend the thesis that all objects persist by perduring i.e. by having different temporal parts at different times. Sometimes 4D-ism means the same as eternalism — the thesis that past and future objects (and times) are just as real as currently existing ones. Finally it can mean the thesis that all objects are in fact four-dimensional i.e. they are in every case a filling of some subregions of space-time. The author examines some varieties of 4D-ism and tries to formulate both a precise meaning of those doctrines and an evaluation of them.

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‘Growth in a Time of Debt’ as an example of the logical-positivist science

‘Growth in a Time of Debt’ as an example of the logical-positivist science

Author(s): Mariusz Maziarz / Language(s): English / Issue: 2/2017

The paper addresses the question whether the nowinfamous piece of econometric research conducted by Reinhart and Rogoff (2010) that set the threshold hypothesis in the relation between public debt and economic growth was conducted in accordance with the neopositivist doctrine. The article consists of two parts. First, the epistemic advice given by logical positivism is reconstructed and operationalized. Second, the cliometric method employed by Reinhart and Rogoff (2010) is analyzed. The answer to the research question is affirmative. ‘Growth in a Time of Debt’ is a piece of logical-positivist science because (1) the research is data-based and aimed at confirming the results, (2) its authors are committed to the neopositivist theory-observation distinction, (3) its goal is describing an empirical generalization and the result’s interpretations suggest that (4) Reinhart and Rogoff (2010) understand causality in a reductionist way, as a constant conjunction.

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‘I KNEW JEAN-PAUL SARTRE’: PHILOSOPHY, EDUCATION AND COMEDY
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‘I KNEW JEAN-PAUL SARTRE’: PHILOSOPHY, EDUCATION AND COMEDY

Author(s): Michael A. Peters,Morwenna Griffiths / Language(s): English / Issue: 11/2012

A DIALOGUE BETWEEN MORWENNA GRIFFITHS AND MICHAEL A. PETERS

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‘I’d Blush if I Could’: Digital Assistants, Disembodied Cyborgs and the Problem of Gender
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‘I’d Blush if I Could’: Digital Assistants, Disembodied Cyborgs and the Problem of Gender

Author(s): Hilary Bergen / Language(s): English / Issue: 01/2016

In this article, I seek to draw a lineage between the long history of the female cyborg and the interactive technologies (Siri, for example) that we carry with us everywhere today. Thirty years after the publication of Donna Haraway’s seminal ‘Cyborg Manifesto’, the female cyborg is still an assemblaged site of power disparity. Imprisoned at the intersection of affective labour, male desire and the weaponized female body, today’s iteration of the cyborg—the intelligent assistant that lives in our phone—is more virtual than organic, more sonic than tangible. Her design hinges on the patriarchal, profit-driven implementation of symbolic femininity, accompanied by an erasure of the female body as we know it, betraying the ways in which even incorporeal, supposedly ‘posthuman’ technologies fail to help us transcend the gendered power relations that continue to govern real human bodies.

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‘Inter~Place’— Phenomenology of Embodied Space and Place as Basis for a Relational Understanding of Leader- and Follow-ship in Organisation
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‘Inter~Place’— Phenomenology of Embodied Space and Place as Basis for a Relational Understanding of Leader- and Follow-ship in Organisation

Author(s): Wendelin Küpers / Language(s): English / Issue: Vol.2/1/2010

Based on insights of phenomenology, this article aims to contribute to a comprehensive understanding of embodied space and place of and for leader- and followership in organisations. From an inter-relational perspective, the “spacing” and implacement of leadership and followership will be interpreted as local-historical and as local-cultural processes. Linked to questions of distance of leadership, embodied face-to-face interaction will be critically compared with distant, non-localised, displaced relationships and tele-presence mediated by information and communication technology. In addition to outlining some links to “potential space” and place-responsiveness by concluding some implications, problems and perspectives on research of embodied space and place for leadership in organisation are discussed.

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‘It’s over 9000.” Apeiron narrative configurations in contemporary mediascape

‘It’s over 9000.” Apeiron narrative configurations in contemporary mediascape

Author(s): Vincenzo Idone Cassone / Language(s): English / Issue: 1/2018

Recently, a peculiar narrative configuration has developed and is spreading through the internet culture and new media. Characterised by a specific representation of the individual growth process, Apeiron narratives find their origin in pen & paper role-playing games, but it is only after the development of digital games and the diffusion of the Japanese cultural codex through the contemporary mediascape that they have become a coherent, autonomous and viral phenomenon. In the following pages, this narrative configuration will be described through a series of paradigmatic examples; its roots will be traced back to the peculiar traits of role-playing games, and the importance of recent digital adaptation will be highlighted. Finally, I will describe its diffusion beyond the domain of fictional text, hinting at possible environments for its diffusion.

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‘LA SAUSSE VAUT MIEUX QUE LE POISSON’: DAVID RUHNKEN’S 1754 PUBLICATION OF THE PLATONIC LEXICON OF TIMAEUS

‘LA SAUSSE VAUT MIEUX QUE LE POISSON’: DAVID RUHNKEN’S 1754 PUBLICATION OF THE PLATONIC LEXICON OF TIMAEUS

Author(s): Daniel Andersson / Language(s): English / Issue: 14/2014

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‘La science de l’âme est plus certaine que toute autre science’. Une interprétation eckhartienne du témoignage (Jn 8, 17)
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‘La science de l’âme est plus certaine que toute autre science’. Une interprétation eckhartienne du témoignage (Jn 8, 17)

Author(s): Julie Casteigt / Language(s): French / Issue: 9-10/2011

Why does the knowledge of the soul constitute the surest science, according to the thesis that Meister Eckhart takes from Aristotle ? Here is the reason he gives : «Concerning what is within us, we are not seeking the testimony and approval of anyone else». But the argument of the uselessness of the testimony of another seems paradoxical in the context in which it appears : the commentary on the verse in John 8 :17 which is precisely about basing the certainty of the testimony as knowledge through the mediation of another. How are we to understand this paradox ? My assumption is that it is necessary to consider the point at which the doctrinal aspect of this commentary about bearing witness and its hermeneutical aspect in relation to the interpretation of Scripture are in agreement. From the perspective of doctrine, Meister Eckhart, reinterpreting John Chrysostom, Augustine and Thomas Aquinas, aims to overturn the conception of noetic mediation into one of immediacy, basing this on the Trinitarian theory of the begetting of the Son by the Father in consubstantiality. Therefore otherness and exteriority are led back towards unity of nature and inwardness. And certain knowledge coincides with the knowledge of the principle of one’s own being. From a hermeneutical perspective, the exegesis of the verse according to its latent meaning suggested by Eckhart becomes for him a model of metaphysical and noetic interpretation : to understand in what way the one who is testifying to the principle that has engendered him delivers the most certain knowledge, it is necessary to move from the patent meaning of being and of knowledge to their latent meaning. To this extent, all knowledge through mediation that is demonstrated as external knowledge is revealed to be, in a latent sense, a manifestation of truth as an act of engendering.

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‘Mind…to Mindfulness’ as a Conjugative Science. An Apparition on Position of It’s in Advanced Business Curriculum and Social Research

Author(s): Arup Barman / Language(s): English / Issue: 8/2011

This paper delves on place of ‘Mind’ and mind based emerging disciplines in conjugation of social and business science research in the context possible multidimensional education. The author attempted to answer ‘who will pursue such research in future in developing countries of the world?’. In conclusion, he opined that the advanced institutes with advanced labs for mind and brain science, advanced researchers would be able to undertake conjugative research where collaborative pursuit for human problem solving in social, business setting of the world. Through this article, the author has given a call for behavioral, business researchers to undertake research in the conjugative areas for ensuring human, social, environmental questions, and for ensuring global peace and sustainable development.

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‘On “Therefore”’ by Jin Yuelin

‘On “Therefore”’ by Jin Yuelin

Author(s): Jin Yuelin / Language(s): English / Issue: 2/2017

Jin Yuelin (1895–1984) is the most famous philosopher in modern China to specialize in logic. Throughout his life he published many articles in the area of philosophy of logic among which ‘On “Therefore”’, published in 1960 in Chinese, is the most famous. We are privileged to present the first English translation of it.

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‘On “Therefore”’ by Jin Yuelin (Continued)

‘On “Therefore”’ by Jin Yuelin (Continued)

Author(s): Jin Yuelin / Language(s): English / Issue: 1/2018

This paper discusses the form “therefore” of thinking, but not any part of its concrete content. There was varying comprehension of form at different symposiums. The “form” or the “form itself” of “therefore” that some comrades talked about seems to be separated, or temporarily separated, from its content. The form of “therefore” discussed in this paper is the one integrated with content, though it does not have to be integrated with any part of its concrete content.

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–History of the Legal Profession in Romania –
–moments, people and personalities –

–History of the Legal Profession in Romania – –moments, people and personalities –

Author(s): F R I E D M A N N – N I C O L E S C U Iosif / Language(s): English / Issue: 4/2015

Short History of legal profession in Romania presents several personalities of national legal culture

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Ὁ Ἀνάδοχος: A Conductor Guide for the Uninitiated Soul
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Ὁ Ἀνάδοχος: A Conductor Guide for the Uninitiated Soul

Author(s): Marta Georgieva / Language(s): English / Issue: 25/2019

The present text examines the traits of character of the ἀνάδοχος in Dionysius’s On the Ecclesiastical Hierarchy. Ἀνάδοχος (sponsor, baptismal receiver, surety, and godparent) is the leader of the way to the Hierarch and the mediator between the Church and the unholy person. The sponsor is a reliable conductor in the path to the light. The uninitiated needs surety to participate in religious performance and the initiated undertakes superintendence of his introduction and all of the uninitiated person’s life after the holy birth in God. The baptismal receiver possesses a significant role in the threefold ministry in the first step of the sacred elevation: first – acceptance of responsibility for another’s salvation; second – an unerring conductor by the Divinely-taught directions and the transmitter of the knowledge; third – the first possible attainable achievements according to the measures of perception of unholy sight. The conclusion is that the ἀνάδοχος, a spiritual father with the royal priesthood, is a minister of active love to the other and necessary qualification of Orthodox Christianity.

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რენესანსული ანტროპოცენტრიზმიდან ბაროკოულ თეოცენტრიზმამდე

Author(s): Maia Nachkebia / Language(s): Georgian / Issue: 17/2016

Ideological grounds for renaissance culture is humanism, and its anti-dogmatic and anti-Christian secular nature world outlook mirrored deep social and ideological changes taking place in late Middle Ages Italy. At this time an interest was generated towards antique culture and its revival was started. A man, free from feudal-ecclesiastic violence was in the center of interests of humanists. Thus, humanists formulated a new human conception: if church ideology of Middle Ages tried to inculcate in men an idea that he was feeble and sinner, the humanists, in the contrary, praised a person, believed in his unlimited abilities and creative potential. Renaissance started liberation of a person and it lead a man from anonymity of Middle Ages. Christianity became more structured, more open for life, more acceptable for secular men, loyal to perception of beauty of body and world. Humanists tried to rehabilitate perceptual nature of a man; renaissance literature that was free from church press protected free opinion of a man and his personal freedom: personal dignity, its protection and unlimited belief in a man is the essence of renaissance. Humanists believed in kind nature of a man. According to their opinion, the nature awarded a man with the properties, which prevented him from sinning, from doing all kinds of evil and negative. According to their opinion a man needed no external restrictions, since he had inner harmony and measure, which was a measure of splendid constellation of giant writers, poets, painters, sculptures and learned men such as: Boccaccio, Petrarch, Ariosto, Ronsard, Rafael, Leonardo da Vinci, Titian, Masaccio, Perugino, Giorgione, Erasmus of Rotterdam, Mirandola. This is how a man and nature appeared in the center of renaissance art. Humanist philologist, poet and politician Cristoforo Landino (1424-1498) consideredthat theory of Plato didn’t contradict Christian doctrine and always tried coordination of theological and philosophical traditions. It is namely the result of thinking according to Christian categories that humanistic orientation of renaissance found most vivid expression in the theory created about a human being, when it created a new conception of a man on the base of biblical Christianity, the base of renaissance humanism, renaissance anthropocentrism. The apex of humanistic idea is namely the doctrine, teaching about aman; it directed its attention to human being and put him in the center of all interests: “I put you [human being -M.N.] in the center of universe” (Leon Battista Alberti). Renaissance world outlook is based on belief of harmony of the universe, goodwill of man, but the late humanism puts under doubt a doctrine “about unlimited possibilities” and about kind nature of a man. XVII century in almost the whole Europe is an epoch of social, political and public cataclysms and we don’t meet anymore strife for life, belief that a man will win over the evil in the works of authors of baroque, motifs of pessimism, skepticism and instabilityof real life are prevailing. Changes in baroque literature style and its essence were conditioned by qualitative changes in historic reality, termination of the era of renaissance. Religion-ethical prerequisite of baroque culture is in a deep belief that it was necessary to rescue post-renaissance man: it was necessary to rescue a man from his own self and for it, it was necessary to restore theocentric picture of the world, together with itsmoral demands towards a man, which was expulsed by renaissance anthropocentrism. World of baroque could not or didn’t accept a world in which the central place was not occupied by God. Baroque created the world where there was a balance, harmony, where dramatic effect, confrontations and harmony were prevailing, where contrasts, struggle, emotions and sufferings were lingering. Statistics of renaissance epoch, sculptures andpaintings full of dignity ceded the place to faces illuminated with mystic rapture (Bernini’s St. Teresa’s Ecstasy, El Greco’s The Ecstasy of St. Francis of Assisi and Mary of Magdala). Baroque is distinguished by its efforts to actualize spiritual experience, which was accumulated by Christian culture of Middle Ages, but alongside with it, antique mythology personages were not unknown for it, which was used by it masterfully together with biblical characters. Baroque tried not only to inhale new spirit in Christian experience of Middle Ages, but to implement synthesis of theocentrism of Middle Ages to revive conception of human freedom and dignity. Epochs of significant fluctuations and perturbations are always accompanied with repetitive revelations of biblical books. This is why the key book of baroque man became the Bible. Genesis and respectively theme of the original sin was one of the leading ones in baroque literature. Biblical conception of a man, which is based on a theme of Old Testament, was expressed in many authors of European baroque (du Bartas’ First week,that is genesis, Andreoni’s Adam, Vondel’s Lucifer and Adam in Exile. Milton’s Paradise Lost. Theme of the original sin in Georgian baroque literature was expressed in Archil’s The Dispute of a Man and the World (1684), which expresses the most significant idea for Baroque Age: that a man from the ruler of the world, which is a renaissance conception of a man, turned into a slave of a world, which already is the baroque conception of a man. When baroque poets declare the idea that as a result of the original sin the world lost harmony and that a man created similar to god, a man that is “the crown of the world” will turn into a slave, clearly expresses confrontation between the main principles of renaissance and baroque: renaissance man is almighty, he stands in the center of the world, while baroque man is no more equal to god, he is a “thinking cane”, while ancestral fortune lies is in his weak nature, himself. Thus, renaissance anthropocentrism was replaced by baroque theocentrism, which returned god into the center of the universe again. Among biblical books in Baroque Epoch specific place is occupied by Psalms, which covers infinite range of human emotions, feelings and also extremely lyrical, high artistic value and allegorical Song of Songs, its motifs of holly love attracted baroque authors. This attitude in Georgian baroque literature was expressed in poetry of Vakhtang VI (Satrfaloni). Ecclesiastes has become a philosophical base of baroque in which the authors of this epoch found the most organic text for them. The image of a sage depicted in it, who achieved everything a man can dream, passed through everything and came to the conclusion (Vanitas vanitatum, omnia vanitas est) –„Venity of venities, all is vanity” (Ecclesiastes 1: 2). Antinomy attracted Baroque Epoch authors like magneto, for them antithesis became a mentality system. The most significant role in Baroque Epoch was played by great scientific revelations and correspondingly, anthropocentric conceptions were substituted with absolutely different approaches. Baroque man more acutely felt dependence on irrational forces and similar to that when it turned out that the globe is not a center of the closed world a man could no more perceive himself as a center of the world. High moral biblical categories occupied the place of renaissance ideal of beauty. Baroque man never forgot that life was temporary and short, while death was inevitable and this is why the motto of renaissance Carpe Diem! was replaced with radically confronting essence Memento Mori! Feeling of this transient life became a mark of this epoch. This is why the baroque poetry is impregnated with the theme of time transiency and parish ability, which created mystic fear, but on the other hand feeling of transient and all perishing time and vanity ofeverything earthly used to incite surprising hedonism: love for life and its adoration. Such paradox lead baroque literature and it was namely this antithesis that united a split baroque man. David Guramishvili is distinguished for its highest baroque expressiveness: tragic emotion of his dissociated, dualized soul and plead for its union is expressed in antithesis couples. If painters of the renaissance conceived human anatomy as support means for creation of adequate impression on human body and attributed great attention to the study of muscle system (Pollaiuolo, Leonardo da Vinci), since they needed knowledge of human anatomy to depict beauty of human body, baroque painting and poetry directed renaissance interest towards human body in quite another vector: here anatomy is not a support means but is a feeling, emotion associated with death. In poetry as well as in painting one of the forms of expression of life finiteness is associated with human anatomical body.Such an attitude to death was expressed in baroque poetry of Georgia too, where death, as a personage is offered by David Guramishvili by plastic obviousness. Baroque poetry and painting show well attitude of a man to death: „All go unto one place; all are of the dust, and all return to dust again” (Ecclesiastes 3:20).

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CEEOL is a leading provider of academic e-journals and e-books in the Humanities and Social Sciences from and about Central and Eastern Europe. In the rapidly changing digital sphere CEEOL is a reliable source of adjusting expertise trusted by scholars, publishers and librarians. Currently, over 1000 publishers entrust CEEOL with their high-quality journals and e-books. CEEOL provides scholars, researchers and students with access to a wide range of academic content in a constantly growing, dynamic repository. Currently, CEEOL covers more than 2000 journals and 690.000 articles, over 4500 ebooks and 6000 grey literature document. CEEOL offers various services to subscribing institutions and their patrons to make access to its content as easy as possible. Furthermore, CEEOL allows publishers to reach new audiences and promote the scientific achievements of the Eastern European scientific community to a broader readership. Un-affiliated scholars have the possibility to access the repository by creating their personal user account

Contact Us

Central and Eastern European Online Library GmbH
Basaltstrasse 9
60487 Frankfurt am Main
Germany
Amtsgericht Frankfurt am Main HRB 53679
VAT number: DE300273105
Phone: +49 (0)69-20026820
Fax: +49 (0)69-20026819
Email: info@ceeol.com

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