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The article argues that the current administrative sublation of all differences between the ‘analytic’ and ‘continental’ traditions is just another sign of the obsolescence of philosophy in academia and in society in general. Philosophical thinking must be repurposed locally as institutional insurgency and abandoned altogether on the bigger stage in favor of a more radical, “crude” way of thinking.
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The essay explores the geopolitical origin and the layers of meaning of the analytic/Continental divide. Is 'continental' philosophy actually an Anglo-American invention? Can we really speak of two distinct philosophical styles? If there ever was a real battle between analytics and continentals, I argue it ended with the triumph of (neo)pragmatism.
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The paper tackles the contemporary status of philosophy by analyzing how this contemporaneity is structured on the axes of economic regime, hegemonic project for human nature, dominant model of subjectivity and dominant image of thought. With this way of situating philosophy in mind, the paper then proceeds to arguing against the relevance of the so-called analytic-continental divide, with an exploration of what a “continent” can mean for philosophical thought, as an abstract space that mediates between philosophical concept and the physical space in which history unfolds. The paper then moves to tackling the relation between contemporary philosophy and the sciences, as well as the social utility of contemporary philosophy, arguing in both cases for the autonomy of the philosophical practice. The last portion of the text is dedicated to sketching out directions for exploration with regards to issues philosophy faces at the moment, with an overview of some contemporary philosophers working in these areas.
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A reflection on the ‘internal’, specific, and ‘external’, relational, representations of contemporary continental philosophy.
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A reflection on the meaning and evolution of today’s philosophy, the relation between continental and analytic philosophy and their engagements with science, as seen through the cases of Markus Gabriel, Raymond Geuss, Axel Honneth and others.
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The complex theological treatment of the person as imago Dei has focused on ontological, functional, relational or eschatological interpretations, which either belong or possibly belong to all human beings. It is however unusual to encounter a reflection on the person’s intrinsic uniqueness as imago Dei. For Edith Stein intrinsic or a priori individuality refers to a unique quality of the person’s soul which unfolds more or less fully in the unity of the person’s body-soul-spirit unity: «the soul is destined for eternal being, and this destination explains why the soul is called upon to be an image of God in a “wholly personal manner.”» (FEB 504 [422]) This ontological approach contributes to a consideration of interpersonal enrichment through love, as a way to personal fulfilment and to complementarity through communion. An ontological approach to personal individuality thus paradoxically leads to the discovery of the existential primacy of relationality.
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In the encounter with the other, each person somehow perceives his or her inviolable dignity, the safeguarding and promotion of which is an indispensable condition for the realization of more fraternal and inclusive societies. In this direction it is necessary to search the foundation of this dignity, as affirmed by Pope Francis' Encyclical "Fratelli tutti.” Such a search cannot prescind from the concept of person, taken up in the theological reflection of the first centuries to say the newness of the God of Jesus, and only later used to tell who is the human being, whose creation in the image and likeness of God grounds his inalienable dignity. The denial of man's capacity for self-transcendence and the existence of an absolute foundation - imagined as totalitarian and repressing diversity – expose to the danger of manipulation of what is human and disintegration of the social tissue. Therefore, there emerges the need to revisit the concept of absoluteness in the light of the God of Jesus, who is a relationship of love, unity in the diversity of the three persons.
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In the structural analysis of social reproduction, Habermas attaches particular importance to the dynamics of action coordinations embedded in the linguistic medium. His questions about the symbolic and normative structure of language rely primarily on the concepts of G. H. Mead and E. Durkheim along key concepts such as the notion of symbolically mediated interactions and the Durkheim notions of the sacred root of morality and collective consciousness.
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Based on a partnership agreement between the Faculty of History and Philosophy of Babeș-Bolyai University, and the Octavian Goga Cluj County Library, Philosophy with Children (Club) sessions have been organized in several branches of the library in the city of Cluj-Napoca, since 2016. The activities were led by teachers and doctoral students of the faculty and took place in three languages: Romanian, Hungarian and English. The club aimed to interpret, debate texts, stimulate philosophical-critical thinking in public places. In the 2020/2021 school year, due to the pandemic, most meetings took place online. Our study presents the debates related to the topics: health, disease, pandemic, fear, vulnerability, identity, bullying.
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The aim of this work is to analyze the concept of sin in the works of Søren Kierkegaard. A sensible analyze can't ignore what Kierkegaard wrote about sin primarily in: The Concept of Anxiety, The Sickness Unto Death, Philosophical Fragments and Concluding Unscientific Postscript to Philosophical Fragments. Therefore: the discussion of the concept of sin will begin with a review of the traditional concept of Original Sin. Subsequently, the concept of First Sin will be presented, and then further specified by its juxtaposition with the concept of guilt. The study will be closed with a discussion of the analysis of Johannes Climacus from Concluding Unscientific Postscript to Philosophical Fragments – capturing the categories of guilt and sin in the context of the concept of truth.
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The paper examines Jean Baudrillard’s conception of society as the silent majority. Thus conceived society has been shaped against the background of digital media transformations. Paying attention to the relationship between citizens perceiving media messages, and the media themselves and the power creating spectacular media messages, became the basis for Jean Baudrillard’s model of the relationship between power and society. This relationship takes on the function of the silent majority. A society with these characteristics emerged as a reaction to the simulative nature of power. For Baudrillard, simulation processes are the starting point of his analysis of the political sphere. Understanding society as the silent majority introduces a diagnosis of the functioning of the politician-voter relationship.
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In the following, I will comment on some episodes that reveal consistencies or inconsistencies between the life and work of Emil Cioran, related to issues such as life, birth, suicide, philosophy, religious faith, resuming especially his testimonies, which I have also referred to on other occasions when I discussed philosophical issues of Cioran’s work (more precisely, I will analyse again certain passages from Cioran’s work that I believe to be important for discussing some of the aforementioned issues). Thus, the key question here is: did Cioran really live his philosophy, even partially?
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