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The evolution of moral education reflects the transformation of human society. Since ancient times, moral rules and duties were established within the family and transmitted from generation to generation through short communications and maxims. In the period of antiquity, great emphasis was placed on the formation of children as good citizens, virtue being the most important teaching. It instilled respect for traditions and devotion to the state, in the case of boys, and to family and husband, in the case of girls. If in classical antiquity the emphasis was on promoting the autonomy of the individual, relating everything to his own spirit, which was the Supreme judge, the emergence of Christianity brings a radical change, man entrusting his soul to God, who distinguishes between good and evil. In the Middle Ages, the model was represented by the Knight. He had to prove honor, courage, humanity, tenacity, fidelity to the king. Freedom of will was not denied, but it was determined. The modern era emphasizes the importance of the inner forum. The promoted morality reflects confidence in the capacity of man, in his creative resources.
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The problem of the Other, which has a long history and tradition in continental philosophy, has been increasingly articulated in recent years in the context of the problems of recognition, and hence of the rights of aliens in contemporary Europe, and the problems related to multiculturalism and intercultural discourse. Even before 2015, when the great wave of refugees flooded Europe, numerous philosophical discussions unfolded on these topics. The purpose of this article is, on the one hand, to present some of the most important aspects of the debates that took place between some prominent representatives of contemporary philosophical thought, namely - the debates between Jürgen Habermas and Charles Taylor, Axel Honneth and Nancy Fraser, Paul Ricoeur and Axel Honneth, as well as the discussion between Christoph Menke, Georg Lohmann and Dieter Thomä in the "Deutsche Zeitschrift für Philosophie", and on the other hand to explore the various attempts of conceptualization of these problems by Jean Baudrillard, Bernard Waldefels and Raúl Fornet-Betancourt. The phenomenological-hermeneutic analysis of the arguments of these different au-thors allows us to draw certain conclusions and to suggest possible directions for future resolutions on these conflictual issues. The main thesis defended here is that the problem of the foreign and the aliens (foreigners) cannot be solved if it is detached from the context of the problems of recognition, translation and intercultural or multicultural dialogue.
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Two main problems in Julia Kristeva's work, which she has constantly thematized for years, are the foreign in its various dimensions and the rebellion. A number of researchers emphasize that she adopted the theme of foreignness and the alien from Freudian psychoanalysis, insofar as through introspection and penetration into the unconscious we discover the foreign in ourselves. While this is true, there is one moment of central importance that has been completely ignored, namely the fact that Kristeva directly borrowed the title of her book 'Etrangers à nous-mêmes' from the mouth of Orestes in Sartre's play 'Les mouches' (The Flies). Ignoring this fact is not accidental. Although tens of thousands of pages have been written on both, Sartre and Kristeva, the thematic connection between the two authors has hardly been explored. Therefore, the purpose of the present article is to carry out a first critical reading of Sartre through Krsteva and vice versa, showing the problematic nature of her psychoanalytical interpretation of Sartre's philosophy.
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Today, when questioning the meaning of life, we identify certain attitudes. In the following lines, I propose to specify some of these attitudes, which I will later analyse from a theological point of view, highlighting the specifics of Christian thought regarding the aforementioned question. On the one hand, the inspiration for such an approach came after reading the first part of the last paper published by the Member of the Romanian Academy Ștefan Afloroaei, Despre simțul vieții [‘On the meaning of life’], entitled, „Din nou întrebarea cu privire la sensul vieții” [‘Again the question of the meaning of life’], in particular, the chapter, „Un reflex al acestui timp: chestionarea sceptică a întrebării” [‘A Reflection of This Time: The Sceptical Questioning of the Question’]. We have identified some arguments on which such an attitude of the authors is based, such as: David E. Cooper, John Wisdom, Kai Nielsen, Tim. J. Mawson, Constantin Noica, Jean Grondin. On the other hand, in the theological reflections we had as source of inspiration, first of all, an explanatory note of Father Dumitru Stăniloae to the apology of Saint Athanasius the Great regarding the fact that Christ asked questions humanly, highlighting at the same time that He humbled Himself by becoming a Man to such an extent that He assumed all that was proper to this nature, including the question of asking questions, but not the sin that entered into this nature through disobedience. The explanatory note (in which Father Stăniloae deepens what does the fact of asking ourselves questions represents from a theological point of view, together with another text from the Homilies and speeches of Saint Basil the Great) is in fact the foundation of the theological reflections I develop in these pages on the question of the meaning of life. At the end of this study, I will conclude that, from a theological point of view, the question of the meaning of life provides an opportunity to meet ourselves, God, and others.
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The aim of this article is to present in short the vision over the virtue of courage in the Classical Philosophy of Plato and Aristotle in comparison with some Philokalic Fathers as Peter of Damascus, Elder Barsanuphius, Nikitas Stithatos and others, in order to prove the superiority of the Christianity, showing that the courage is more a quality of the soul, is at the base of all virtues and it leads to salvation, the goal of the Christian life.
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Four of the pseudonyms under which Søren Kierkegaard wrote his work reflect the mystical dimension and emphasis on interiority, and two of them have the equivalent in historical figuers: (1) Johannes Climacus - St. John of The Ladder, 7th century and (2)Johannes de Silentio – John the Silent or John the Hesychast, 5th-6th century. Given this aspect, in this article I will analyze the first pseudonym, more precisely the relationship between Johannes Climacus and his historical analogue, Ioannes Klimakos. What is the reason why Kierkegaard chose the name of the one of the most important mystical writers of the first christian millenium as his main pseudonym? Is this choice purely arbitrary? Is this similarity between the idea of spiritual ascension encountered in John of the Ladder and the ascending pattern that Johannes Climacus applies to his philosophical ”system” a mere coincidence? Starting from this questions, I will prove that the danish philosopher has precise reasons when he chooses his pseudonym. This reasons are centered on the „archetype of the spiritual ascent” manifested by the biblical metaphor of the „Ladder of Paradise”. Both Johannes Climacus and John of the Ladder aim the „assault of Heaven”; the first, through an investigative-intellectual approach (as a „thought project” of „poetic experiment”), from outside Christianity, but guided by a passionate interest in finding out the truth of this teaching; the second, by the radical ascetic-mystical method specific to the monastic life. One seeks the truth of Christianity in order to assume it at the existential level, the other seeks to unite with God, but both have the same goal - the attainment of spiritual perfection.
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The paper introduces Jan Patočka as one of the possible guides from the world of shadows to the real world, based on the assertion that this important Czech philosopher can be considered as a representative of the so-called “spiritual people”. Patočka’s guidance can be observed in his texts including those related to his pedagogical activity, but can be connected even to his pedagogical missions. The second part of the text describes one of these missions – his four-semester long term at the Faculty of Education of Masaryk University in Brno in 1946-1948. The pedagogical mission of Jan Patočka is considered at the Faculty of Education as one of the cornerstones, on which the faculty providing academic education to teachers, was built in 1946. The system of the faculty was based on seminars at the time of its foundation. One of them was the philosophical seminar for which Jan Patočka was called upon from the Faculty of Arts of Charles University in Prague. As such, Jan Patočka became the first “philosophy teacher“ at the Faculty of Education of Masaryk University.
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Exploring a significant amount of secondary literature on “Zhuangzi” has led us to the conclusion not only that so many individual interpretations exist, but that the presence of an incredible variety of readings is perplexing. They are often contradictory and puzzling due to their remoteness from the original text (the inner chapters of the treatise, which we reconstructed thanks to the invaluable help of an excellent connoisseur of the old Chinese language we cooperated with)2. The reason for the detection of many voices in the composition with the alleged authorship of Zhuang Zhou only in its inner section requires further research. The ambiguous assessments of its contemporary interpreters are probably due to the free creative play of different genres in the writings of the early Daoists.Exploring a significant amount of secondary literature on “Zhuangzi” has led us to the conclusion not only that so many individual interpretations exist, but that the presence of an incredible variety of readings is perplexing. They are often contradictory and puzzling due to their remoteness from the original text (the inner chapters of the treatise, which we reconstructed thanks to the invaluable help of an excellent connoisseur of the old Chinese language we cooperated with)2. The reason for the detection of many voices in the composition with the alleged authorship of Zhuang Zhou only in its inner section requires further research. The ambiguous assessments of its contemporary interpreters are probably due to the free creative play of different genres in the writings of the early Daoists.
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The concept 𝐻𝑒 (harmony) is the basis of Chinese traditional culture since ancient times but a number of philosophical and ideological concepts such as “peace”, “benevolence”, “goodwill”, “coherence”, “balance” have been integrated in its meaning. Confucian philosophy imposes state government through virtue (𝐷𝑒); Mozi denies war and military attacks (𝑓𝑒𝑖𝑔𝑜𝑛𝑔) and seeks harmony; Laozi says “govern by inaction (non-interference)” (𝑤𝑢 𝑤𝑒𝑖 𝑗𝑖). Wang Bi believes that inaction means living in harmony with nature, and rulers must adhere to the principle of inaction (𝑤𝑢 𝑤𝑒𝑖), because everything in the world follows its natural course, and through the power of balance with inaction we can enlighten, educate and influence selfish and lustful people. Nowadays the concepts of “harmonious society” and “harmonious world” are guiding principles for international affairs in the modern Chinese policy and diplomacy.
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The goal of the present article is to investigate how the Phenomenon-BasedLearning Approach can be applied in teaching the speech act of praise. Beinglearner-centred, Phenomenon-based learning is a rather new multidisciplinaryteaching style based on learner inquiry and problem solving activities. Itsnovelty lies in the procedure within which the students themselves, under theguidance of teachers, choose a topic (phenomenon), decide what they want toknow about it, explore and answer their own questions using and applyingexisting knowledge from various subjects appropriate to the solving of the setgoals. We propose the scenario of such an activity following some of the stepsspecific for the PhBL approach.
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The terminology used in the Language and Communication curriculararea contains numerous specifically philological vocabulary units. Theinterdisciplinary potential of philological terminology comes into play when aword that is a legitimate linguistics or literary theory term passes into social andhuman sciences or arts, with slight semantic adjustments. The transdisciplinarypotential of philological terminology may be perceived in certain situations,amongst which we could name a lexicographic approach to words; perceivingsemantic processes, which also involves terms; the use and the specificsemantisation of terminological word combinations, with common elementsappearing in various terminological systems, as well as the assimilation ofalgorithms for the fulfilment of intellectual operations and the development ofassessable products
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