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The article presents some characteristics of German Romanticism as intellectual movement in philosophy and literature. The focus is on the image of love in this period, marriage, women’s education. One of the most important elements in the philosophy of love is turning to the culture of sensuality. For romantics love is the creative base of existence.
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This article deals with the stages in the attitude of Western scholars to Eastern philosophy
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This article discusses the problem of education according to E. Fink and E. Levinas. In Fink’s opinion, education should acquaint young people with basic phenomena of human being, and introduce them to the problems of the being as a whole, immortality, culture and history. The basic method that should be used in education is the game method. According to Levinas, education should acquaint young people with The Other, with its uniqueness and originality. Respect and preservation of otherness is the basic principle in his philosophy. Moral education can only be realized as religious education, and communication with The Other can be achieved though prayer. Religious education is what can introduce a person to the history and culture of the world.
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This article is focused on language’s nature and its role as a condition of understanding. In this context, the basic question remains whether language represents reality or, on the contrary, constitutes it. In order to answer this question, the study examines the border as a phenomenon. If we consider the border as nothing more than a limit, then the world within the boundaries of language appears to be something constructed only by language. If we presume that the border is a field of communication between reality and the subject, then the understanding should include elements of subjectivity, as well as reality itself. This could be the main statement of dialectical symbolism.
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Social Philosophy is a discipline that deals with social behaviour and interprets society and its institutions according to ethical values instead of empirical relations. Bearing this in mind, I decided to explore the phenomenon of the crisis regarding the modern ethos of postmodern culture in the context of the history of classical philosophy. I have done so by relating it to new theoretical and epistemological frameworks of social, philosophical ontology on the one hand, and to the attempt to find an appropriate linguistic paradigm though philosophical semantics on the other hand that would have the potential to create an alternative ethical category. The ultimate goal is to show that philosophy becomes philosophy through the human being himself.
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This paper points out the need for a philosophical articulation of democracy, contrary to ideological interpretations in the context of liberalism, i.e. the paradigm of liberal democracy. This perspective is considered in the light of the human condition in a pandemic crisis. The world before the COVID-19 pandemic was largely marked by the so-called posthumanism. In this paper, posthumanism is regarded as an entropy of diversity among people and their understandings of the world and life, which is placed in the context of democratization without reflection. Thus, “democracy” makes it impossible for “human phenomena” to be placed under one human idea. What determines this process, however, is not democracy, but a phenomenon which is already known as global extension of neoliberalism. The destructive effects of this ideological hybrid, especially for the sovereignty of the human community, call for renewal of the civilizational foundations of European democracy, which is based on the principle of sovereignty of states and peoples; hence, a philosophically articulated Christian democracy.
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Being an anthropological component of moral essence, good faith has left a remarkable axiological imprint on human thought and conduct, of course through the load of polysemic values coming from the depths of history on different sequences of social development. As a consequence of this dynamic, the encyclopedic content of the notion is reflected both in the necessity of achieving man's well-being, usually by faith, with the help of homo religiosus, knowing that divine forces have been the unlimited source of all good deeds, and in the need for truth and justice Or, it is precisely these assertions that will form the basis of our approach to devouring those creative elements of good faith within the Pelasgian world. A world lost in the osmosis between the boundaries of times long gone, between historical and mythological time, but sufficiently telling to reveal the universal vocation of the notion and its foundational role in the process of emancipation of old man, the state and law.
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The idea that learning liberates or that education emancipates is hardly a novelty, and it can be traced to ancient times and Ancient Greek and Roman philosophy. Thus, in this paper, we aim to express that some of the ideas (like the idea that women and men are equally subject to moral virtue because of their rationality) and educational practices (such as those that encourage students to use their voices and reason independently from any authorities) embraced by well-known Roman Stoics did have emancipatory potential. Particularly important was a requirement that philosophy should be lived outside the classrooms.
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The article presents a critique of the political interpretation of Islam, proposed by the Indian thinker Malwana Wahiduddin Khan. The question of the place of politics in Islam has become enormous especially in the face of the extremist actions of militant Islamists: do such actions fit into a particular reading of Islam that springs from a certain understanding of religion, or do they pursue the main purpose of the religion? Is the establishment of an Islamic political order the primary task of everyMuslim?This kind of question comes naturally to anyone concerned about the terrorist activities of militantIslamists. Since they are trying to justify their actions with a particular interpretation of Islam, it is necessary to present a narrative in opposition to theirs interpretation, and to show that such persons,who are far from a sincere adherence to Islam, are guilty of a serious misinterpretation of it. The article serves this purpose by presenting Mawlana Wahiduddin Khan’s critique of political Islam. By the term„political Islam” is meant a particular interpretation of the religion of Islam that sees the faith mainly in socio-political terms.Khan’s criticism is one of the earliest intellectual objections to this understanding of Islam. Although many thinkers have contributed to the theory of political Islam, the article focuses only on the writings of the Indo-Pakistani scholar Mawlana Sayyid Abul Ala Mawdudi and their critical assessment by Wahiduddin Khan. Since the polemic between two thinkers can often be dismissed as inspired by personal conflict or pretension, the article is not limited to Kahn’s criticism of Mawududi, but also assesses it in the light of later scholars.
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Benjamin Franklin brought forward the principles of natural law and morality as the main element in judging the particular acts of human behavior and which of his actions are right or wrong, good or harmful to others around them. His view of democratic citizenship is at the heart of creating a democratic society in which questions of the citizenship, the federalism, the constitutional government, the role of civil association, and religious freedom are freely debated. He introduced the rationality in the actions, and the skepticism in planning and implementation, not only in politics but also in life as at the base of the pyramid of prescriptions stand virtues as a manifestation of high intelligence. He was the statesman at the heart of the formation of the young American nation's mentality, and some of his thoughts gave rise to the most powerful economy in the world. For many, Franklin is in many ways an exceptional historiographical case, encompassing the global emergence of political economy and at the same time codifying a typically capitalist ethos.
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This paper offers a comparative discourse analysis of three eschatological myths authored by Plutarch, with special emphasis on the anthropological implications of the myths and Plutarch’s literary philosophical ambiguity concerning the relationship between mythos and logos. The myths describe the ecstatic journeus of their heroes, as well as their cosmic visions of the Beyond. The analysis points to Plutarch’s tripartite notion of human identity and his peculiar interpretation of the idea of demons as part of this notion.
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This study outlines some landmarks in approaching Ardelenism as a form of cultural regionalism, particularly literary. Following a short history of this concept and its applicability, this study draws a sketch of protoardelenism, then it outlines a few bold features of typical Transylvanian humanism as it appears in the oeuvre of some Transylvanian writers. It is noted that they generally opt for individual values that often clash with social or collective values.
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One of the problems of Romanian ancient and medieval history is the poverty of narrative sources. Hadrian Daicoviciu, in his work The Dacians, showed that many pages were missing from the great book of Geto-Dacian history. The absence of these pages pertains to us because for many centuries we did not have a written culture. There was no concern in our mentality for elevated forms of manifestation of culture, for the generalization and development of education. However, in the epochs to which we relate, we have information that there were schools, that writing existed and was practiced, and the value of the Romanian folk literature, of our traditions and the beauty of the popular costume cannot be disputed by anyone.
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It is well known that the world of philosophy is rich in famous authors who, throughout the ages, have given in literature many philosophical works. The XVIIIth French century knows many writers among whom Voltaire – a complete writer-philosopher, who has marked the history of the world, with an individual and interesting way of writing and thinking. His philosophy, contained in his philosophical tales (“Candide, or Optimism”, “Zadig, or Destiny”, “Mocromégas”, “The Huron – L’Ingénu”), arouses the interest of the readers and still deserves to be (re)enhancement. That is why we propose an author’s portrait through the opinions of various theoreticians who knew how to criticize and appreciate at the same time the talent of the great French philosopher.
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Constantin Leonardescu (1844–1907) was a professor of philosophy for 34 years at the University of Iași. He was an adept of the French eclectic spiritualism, which he tried to reconcile with the positivism of Herbert Spencer and with the Darwinism of Ernst Haeckel, while countering Vasile Conta’s brand of scientific mateialism. Leonardescu argued against the positivist tenet of the incompatibility of metaphysics and positive science, based on the emergence of new “partial” or “local” metaphysics in the thought of contemporary genuine scientists, who philosophized disregarding the former metaphysical tradition, using only the concepts of their own disciplines and forging their own principles. Positive metaphysics exists thus potentially, the metaphysician’s task being to systematize, or to “reconcile” the local contributions of the scientists-philosophers in the framework of a general, unifying theory. This framework, he argues, is a generalization of “Darwinism”, that is, of the special metaphysics initiated by Darwin, then rendered general by Spencer and most importantly by Haeckel. However, philosophical Darwinism or “evolutionary monism” curiously vindicates, in Leonardescu’s view, traditional spiritualism. Generalized Darwinism thus interpreted offered a fundamental theory in which science could achieve systematic unity and become a true mirror of the Totality, which is metaphysics’ true object. Scientific metaphysics is principally a reflection upon science, taking as starting point the positive facts recognized as such by the sciences, and the empirical generalizations validated within each science, and aiming to ensure logical coherence amongst them, under the rule of the supreme evolution-principle.
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The Romanian philosopher Ion Petrovici deals in his last study sent for publication during his life with the comparative analysis of “the philosophical spirit”, “the scientific spirit”, and “the theological spirit”. Censorship removed considerations on “the theological spirit”. Petrovici characterizes “the philosophical spirit” by the overall perspective it seeks and by its role in relation to scientific research. It also distinguishes between “philosophical spirit” and philosophical doctrine. Finally, the similarities and differences between “the scientific spirit” and “the philosophical spirit” are analysed.
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Through this study, we intend to make a presentation of the steps required to obtain the hermetic androgynous - the rebis. The alchemical creation presents the transmutation and the alchemist accelerates the growth of the metals in the uterus, matrix. He wants to evade from the laws of Time in order to obtain the Philosopher's Stone. Opus magnum, the transmutation of matter include several stages, matter must suffer, die and be reborn. The phases of the alchemical process include: nigredo - stage in which the prima materia is the massa confusa and the matter is decomposed (separatio); the second stage is washing – ablutio and the blackened matter is bleached, after the matter passes through rubedo, the phase of yellowing (citrinitas), later followed by albedo. Prima materia, aqua permanens and ignis noster lead to the creation of the hermetic androgynous. From the hierogamy between the Sun and the Moon arises filius philosophorum, the rebis. Mercurius includes in himself the Sun and the Moon, being depicted sitting on the chaos, and is called rebis, hermaphroditus, monstrum. The philosopher's stone appears as a result of the conjunction between Sulfur and Mercury, Salt being the astro-mental shell.
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Political thinking has certain roots that make it difficult to form a global picture. Modern politics has its secure origins in religion and philosophy. We can talk about two orientations: in one direction the political ideologies of individualistic orientation will start, in another direction, those of holistic orientation, will start. The structure of the state could not be Christianized enough, thus appearing excesses. The confusion of the “heavenly city”, also, led to excesses. The individualism in politics starts from the misunderstanding ok the Church- State relationship to which is added the legacy of ancient philosophy and the consequences of heresies and schisms. Some place the origins of individualism in scholastic theological thinking, other in the “unraveling” of the Renaissance, or even in the thinking of the three most reformers: Luther, Descartes and Rousseau. The individual is understood in a double way: that a new external object and as a value. The first category corresponds to the empirical subject, witch thinks, speaks, wants- the individual sample of the human species as we find it in all societies. The second category corresponds to the moral being independent, autonomous and therefore, essentially, new social, which is the bearer of our supreme values and witch meet first of all, in our modern ideology about man and society. Christianity is individualism and absolute universalism, because ups the teachings of Christ and the apostle Paul, the Christian is seen as an individual in relation to God. The individual soul receives eternal value from its filial relationship with God; hence Christians have their foundation and human brotherhood and “together they are in Christ”. In connection with obedience to the state authorities, the exhortation to “give to Caesar what is Caesar’s and to God what is his”, is only seemingly synthetic: according to God we bow to Caesar’s claims. The mundane plan is relativized because it is subordinated to absolute value. Individualism –outside the- world, subordinates the normal holism of social life. Then when the world will be modelled entirely, according to the supreme value, the individual- outside- the- world will become the modern individual- in the- world and holism will disappear. Hobbes, Spinoza and Rousseau represents thr trinity of philosophers who challenge the traditional duality of politics with the spirit, the supremacy of the Church, thus preparing the “ground” for a new order of absolute character.
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Normativity represents an epistemological reference of the science of history, defined by the existence of laws, principles, leading to the scientific truth. The present study debates upon the cognoscibility of the history’s truth, starting from the neo-classical theories – the correspondence and the coherence theory of truth. The relation between historical facts and scientifically truth relay on the following: the historical research is based on sources; the cultural paradigm and subjectivity of the researcher may influence, but they certainly do not determine the historical truth. Normativity in history is defined by the theory of the historical cycles, with reference to a metaphysical structure of history or by the theory of historical series.
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Man gets to know the world through symbols. Behaviour is shaped by and through symbolic language. The correct interpretation of the symbols reveals the individual's way of thinking, of making analogies, as each symbol is a bearer of meaning, having the capacity to identify with the symbolised object. In the case of moments of passage, the participatory value of the symbol is turned to good account, as it disambiguates contexts, offering new possibilities of communication; the preservation of symbols is due not only to customs, but to man's aspiration to always be inside things, in order to be able to restore and maintain balance. In the mind of the archaic man, rites have the ability to construct the forms through which the individual can communicate with the Absolute, representing his world through symbols.
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