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The paper is inspired by the vast work of the Romanian thinker Mircea Florian (1888-1960), rich in interesting and substantial interpretations, which inspire to reconsider some convictions routed in the speciality exegesis. For this present work, we considered the arguments that Florian brings to support certain theses proposed in respect to the life and work of Titu Maiorescu, Mihai Eminescu, and Constantin Rădulescu-Motru. The study of the philosophical beginnings of T. Maiorescu determines M. Florian to notice an ideatic constant in his thinking and work, represented by the influence of Herbart. This influence is visible in all the Maiorescu’s works – starting with his PhD thesis –, and in any and all major philosophical fields: ontology, logic, aesthetic, education theory, culture theory etc. Thus, researching the life and work of M. Eminescu, the Romanian interpreter uses the thesis-antithesis-synthesis Hegelian triad from love to stoicism –, with the accent on the particular element of the antithesis, which has, in itself, a moment of transformation in a „more profound self” (poet’s pessimism). Finally, expressing himself about the life and work of C. Rădulescu-Motru, the interpreter brings the attention on the confusion between the scientific spirit and the social sciences (particulars), thus highlighting the two plans of science evolution – of the surface, which brings with itself the change via the technique, respectively the plan of the depth, which represents the privilege of the science or the metaphysics. The hermeneutic of the energetic personalism is done throughout a profound historic and philosophic analysis of the classic and modern European culture. In this meaning, the energetic personalism constitutes not only a pure theoretical option of its author, but a spiritual expression of the nation to which he belongs.
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Correction of some errors in the scientific editions of The Hieroglyphic History (1705) by Dimitrie Cantemir. The Panaitescu-Verdeş edition (1965). The Hieroglyphic History, written by Dimitrie Cantemir in 1705, is considered the first Romanian (historical) novel. Beyond the veil of allegory, the exotic topos and animal-related fantasy, the historical events between 1685-1705 are revealed through characteristic deciphering, which can represent valuable data for a historian. The work, first published in 1883, then in 1927 and 1957 in a few non-scientific editions, was finally republished in 1965 in a scientific edition elaborated by P.P. Panaitescu and Ion Verdeş. This particular 1965 edition is of very high historical value, but it also has a number of lacunae, especially in the field of theology. The editors don't reference certain biblical quotes, they hint at certain psychological ideas when mentioning quotes that are clearly extracted from the Bible, they ignore the biblical source, which was the very foundation of Cantemir's maxims, they overlook the study of certain toponyms with biblical origins (Euphrates, Tarshish, Babylon etc.) and don't realize that some of his ideas are of biblical origin (for example: the cyclical evolution of things, free will). Furthermore, they don't distinguish certain elements of Christian iconography from their biblical counterparts, leading to confusion (according to the editors, Saint Veronica's Veil is attributed to Magdalene!). For all this, attention, thoroughness, knowledge of biblical sources and familiarity with Romanian and European biblical tradition are required. An edition of The Hieroglyphic History which envelopes historical, philological, but also theological and, last but not least, philosophical notes and commentaries is expected in the future.
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The paper is a continuation of the analysis of Gadamer's rehabilitation of the notion of mimesis, which carries the wholes of his project of philosophical hermeneutics. Relying on the results of analyzes conducted in the previous paper, this article finally argues that Gadamer returns to mimesis without actually repeating mimesis, and points to the necessity of abandoning the notion of truth if one really wants to repeat mimesis and get out of the vicious circle of Platonic hiding of the nature of mimesis.
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SUMMER SCHOOL 2021: In and Out – Questioning the Philosophical Canon
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The thesis by Jan Baudouin de Courtenay published here is probably the oldest of the texts by the Polish linguist. The text was submitted in 1864 as a part of the logic and philosophy course taught at the Warsaw Main School by Henryk Struve. It clearly shows an attempt by the young researcher to embark on a scholarly path, which turns out to be far from the one Baudouin de Courtenay took later in his academic activity. The future linguist argues here in defence of linguistics as a so-called physical science (a natural skill, as he often calls it in his dissertation), thus contrasting it with philology and history.
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This article ponders, for the first time, the question of whether Austrian philosopher Franz Brentano (1838-1917) influenced the development of the school of Ukrainian philosophy. It employs Anna Brożek’s methodology to identify philosophers’ influence on one another (distinctions between direct and indirect influence, active and passive contact, etc.); concepts of institutional and ideological conditions of this influence are also considered. The article establishes, first, that many Ukrainian academics had institutional bonds with Brentano’s students, especially Kazimierz Twardowski at the University of Lviv. Second, it identifies an ideological bond between Brentano and his hypothetical Ukrainian “academic grandsons.” Particularly, a comparative analysis of works on the history of philosophy of Brentano and the Ukrainian Ilarion Svientsits'kyi (1876-1956) reveals that the latter took over Brentano’s a posteriori constructive method. These results allow to draw a conclusion about the existence of Ukrainian Brentanism, that not only brings new arguments into the discussion about the tradition of and prospects for the development of analytic (scientific) philosophy on Ukrainian ground, but also opens new aspects of the modernization of Ukrainian society in general (from the end of the nineteenth century to the present day).
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The spread of healing cults and practices of the 5th century. BC. inspired tragedians to search for new forms of depicting heroes suffering from physical or mental illnesses. The understanding of illness in tragedies contrasted with their rational understanding, affirmed the divine origin of painful suffering and the possibility of learning through them. In Aeschylus, Sophocles and Euripides, heroes suffering from diseases are often in the role of students, and those around them are in the role of mentors, helping to cope with the disease or just observing its course. The article discusses different strategies for teaching heroes through mental or physical illness, presented in the tragedies "Orestes", "Ajax" and "Philoctetus". The pedagogical dimension of the formula "resentment - illness - death / threat of death" is considered as explaining the peculiarities of the dramatic representation of the city as a space of (un)health.
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The article is a brief overview of the speeches and discussions that took place at the first academic seminar on the history of pedagogical culture, which was organized at the Department of Humanities of the Pirogov Russian National Research Medical University and took place on November 8, 2021.The review aims to provide a representation of the participants' papers and areas of discussion that arose from questions to the papers and / or reflections on the results of the seminar, as well as to inform the reader with some materials of interdisciplinary research on the phenomenology and anthropology of urban educational space.
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Perhaps one of the main attributes of the subjectivity is temporality in the metaphysical tradition. Subject cannot be found in space, it only exists in time, so the substantial concept of mind originates in the notion of time. On the other side the subject perceives time as such; as Saint Augustine writes in Confessions, “It is in thee, my mind, that I measure times” (Augustine, 2005, p. 217). Temporality and subjectivity were closely related notions before the transcendental turn. In his explicit argumentation Immanuel Kant considers the subject as a temporal principle; as he writes in The End of All Things, “thinking contains a reflecting, which can occur only in time” (Kant, 2001, p. 227). However, Kant does not affirm that the apperception of “ego cogito” can lead to the substantial existence of subject or mind. He regards this deduction as a paralogism. The Kantian disaffirmation of substantial mind enabled the timeless concept of subjectivity in the Early German Idealism. The subjectivity notion of Kant and the transcendental philosophy has a special, ambiguous character: in their explicit theories they argue that the subject is mainly a temporal entity, but some special forms of the general subject (transcendental subject, self, Gemüt etc.) are placed out of time in several texts. In the paper I analyse the temporal aspects of the idealist subject concept. The main thesis of the paper is that the subject of the transcendental philosophy is characterised by atemporal temporality.
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Emotions are human attributes that are directly related to the epistemic, ethical, and aesthetic aspects of human beings. While man builds a meaningful, valuable, and beautiful life, gets motivation from emotions along with the mind. Emotions, with their multifunctional aspect, are means for determining, activating, directing, influencing, transforming, restraining, and sometimes manipulating human intentions, attitudes, and actions. For this reason, any research that treats human actions, especially morality, has to deal with emotions. The way to know the human being is to understand his emotions in his practical life. Therefore, in the gap between the stability of the theoretical and the dynamism of life, emotions become the subject of philosophical research. It is not easy to express the dynamic aspect and unbounded nature of emotion within the limits of language. However, for human beings, emotions are effective in their decision-making processes, intentions, orientations, and choices, in which they understand themselves, the universe, nature, matter, individuals, societies, goodness, evil, valuable and non-valued things, cope with facts and events, manage their practical life, stands out as dynamic, functional and cognitive attributes inherent in all these processes. Man experiences a wide variety of emotional states in his daily life. Thus, he has constantly changed moods with these emotional states he experiences. These experiences can be caused by external factors as well as by the influence of the internal dynamics of the human being. In terms of his social life, man has a dynamic moral life that gives emotional reactions and receives emotional effects. In this context, emotions enable man to establish a balance between himself and the self of the society in which he lives and determine his basic orientations. Emotions are motivating faculties that motivate a man to act and guide his imaginations, and evaluations of the past, present, and future. Regret is an emotion of moral self-control that addresses the self and internally organizes and constructs its morality. This emotion plays a central role, especially in the field of moral values, with its nature that affects man both in individual and social life. Regret, in its simplest form, appears in the form of a bitter feeling that includes the negative judgment of man's past action or inaction and is expressed with the expression of a wish. The emotion of regret is formed by the effect of internal influences in humans. Like most moral emotions, regret includes both a phenomenological sense and a cognitive judgment. Regret which is a psychologically and conceptually complex emotion, reveals a series of emotions such as sadness, disappointment, longing, nostalgia, and sometimes the relief of not regretting something. Regret can also manifest itself as a strong, motivating sadness and a passionate complaint that things are not going as planned. It is an experience of pain, often retrospective, that shapes our present and future. Regret is an emotion that arises with awareness, usually expressing disapproval of what the person did, wishing it to be different, upset, ashamed, or guilty. Regret is part of human self-control, which encourages man to learn from past and present mistakes and to correct future behavior. This emotion is a corrective and healing sense of moral self-control that arises as a result of one's internal accounting for one's actions. Regret is a necessary consequence of man's moral nature. This emotion stems from the fact that he is a being that can choose, that is, his moral freedom. For regret to occur, the moral action must have taken place as a result of a choice to be made among at least two alternatives. Therefore, the prerequisite for repentance is freedom. The reciprocal roles of reason and emotion on our thoughts and actions are particularly evident in the phenomenon of regret. For that reason, regret, whether in the practical or theoretical field, is an emotion related not only to the emotional side of humans but also to the cognitive side. The fact that regret is a state of sadness that occurs when a person realizes his mistake on a phenomenon that has been experienced in the past or whose effect continues today, shows that it is an emotion of evaluation. Since the activating aspect of the emotions will be backward dysfunctional in regret, this incentive aspect manifests itself in the direction of preventing the repetition of the regretful situation in the future. Thus, a sad situation in the past will pave the way for a moral evolution from negative to positive, from destructive to constructive. In this article, the nature, value, and functionality of the regret will be analyzed and interpreted from a philosophical point of view, taking into account the principles of emotion ethics, and its conceptual and theoretical framework.
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According to Lucian Blaga, the issue whether there is or there is not historical progress can be solved only in terms of human relations with the metaphysical centre of existence, relations that provide for the man his state within the universe, setting up, at the same time, the rules of his individual and group existence, thus involving the mechanism of society. The latter is characteristic for the human environment, the natural manifestation of his full humanity, pulling him out from the mere horizontally living, giving ontological dimension of verticality. My paper reveals the fact that in Blaga's conception, human progress as a species throughout history is not possible, since progress requires either that man doesn’t have a final essence but perfects it only as time passes, or that he by knowing gradually the central mystery of existence, exceeds his own condition and becomes himself equal to his Creator. In fact, man, the result of complex ontological mutations is from the very beginning what he is, i.e. a being who lives within mystery and for revelation, and the transcendent censorship of the Great Anonymous prevents his usurpation by man. But when taking into account the different spheres of human activity, Blaga finds out that, for many of them, progress is, in one way or another, an undeniable fact, although it has time limits and, what is the most important, does not change man’s being and its position in the universe, failing to risk the principle of mystery conservation set by the Great Anonymous. So, Blaga's conception of progress is original, complex and subtle that refuses to treat progress as a common problem of human life, but solving it from the perspective of the human condition and the metaphysical sense of human existence.
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In the present text it will be about Boethius and the silences of philosophy regarding Plato. A well written text, therefore silent, helps me in this place, and not only. Briefly, I am considering a disagreement between Plato’s philosophy and that of Boethius regarding the definition and delimitation of the activity of the true philosopher in comparison to the fake philosopher. For Plato, the fake philosopher is the one that, just like the sophist, the poet, the legislator or the logographer puts to sleep his thinking in and by means of writing; the true philosopher practices, on the contrary, his thinking by means of orality. For Boethius, the fake philosopher practices the oral speech in an evanescent manner. The other one, the true philosopher, on the contrary! The issue is that of noticing the disparity between platonic valorization of orality and Boethius’ valorization of silence.
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Our purpose would be to propose, develop and verify the hypothesis according to which in Augustine’s philosophy we could identify a notion of subject that is beyond any empirical construction. After having clarified and distinguished in between the notions of empirical subject and transcendental subject, we would have set the grounds of a research that would eventually allow us to conclude by saying that in Augustine’s The Trinity we are able to isolate and outline a logical structure that is beyond any historical and therefore empirical construction.
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This article deals with a perpective of interpreting Leibniz’s theory of substance, in the manner of understanding the concept of substance or monad as phenomena for our mind, soul, spirit or for our consciousness. This hypothesis relies on the correspondence, which Leibniz himself preferred, between metaphysics and immanence spheres. The article demonstrates that Leibniz’s philosophy poses many difficulties regarding the term monad or substance, especially on the field of metaphysics-empiric correspondence. At the same time, the article displays the systematic points where Leibniz should have introduced consciousness in discussion for the coherence of his philosophy, which could have the chance for substance to gain the status of a real phenomenon.
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