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CERCETARILE LUI VASILE PĂRVAN DE LA HISTRIA
Numele lui Vasile Pârvan a intrat în legenda neamului nostru de foarte multă vreme.
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Numele lui Vasile Pârvan a intrat în legenda neamului nostru de foarte multă vreme.
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The text focuses on several of the manifestations of the concept of life in the work of Walter Benjamin, mainly in the famous study “Towards the Critique of Violence” (1921) and in the later monograph “Origin of the German Baroque Drama” (1928). The central research question regards the place of the concept of life in the general framework of genre theory, which Benjamin develops in his monograph. On the one hand, the concept of life proves to be internally double and heterogeneous, and on the other – to be one of the key genre markers that distinguish the genre of tragedy from that of the baroque drama.
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La Russie a commencé à exister en tant qu`Etat sur la carte philosophique et politique de l`Europe, à l’époque de l’affirmation des principes des Lumières Françaises. L’Occident a découvert la Russie grâce aux oeuvres historiques de Voltaire, L’Histoire de Charles XII, L’Histoire de Russie sous Pierre le Grand, et grâce à la correspondence du roi philosophe avec Catherine la Grande. Chacune des oeuvres historiques de Voltaire représente un tableau des réalités de la société russe au XVIII-ème siècle. En fait, il s’agit aussi d’une illustration de la théorie voltairienne sur Le Grand Homme, l’homme qui crée des nations comme l’ont fait Pierre le Grand et Catherine la Grande. Voltaire n’a jamais voyagé en Russie et c’est pourquoi il n’a pas connu la vraie Russie: la Russie de l’illettrisme, du servage et de l’autocratie. La Russie des Lumières françaises est une Russie européenne, une Russie qui n’appartient plus aux moeurs barbares, une Russie qui se trouve sur la voie du progrès et de la civilisation. La Russie voltairienne est le royaume des plus grands réformateurs et monarques que l’Europe a jamais connus: Pierre le Grand et Catherine la Grande.
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The present article outlines the main trends in post-1945 Croatian intellectual history writing, with special attention paid to the unique dynamics of the reception and influence of the Annales school, plus other external historiographical trends dominant in “Western” historiographies of the time. Moreover, the intellectual history was oftentimes written from a teleological perspective, culminating in either the people’s liberation struggle (narodnooslobodilačka borba) and socialist revolution, or in the making of an independent Croatian nation-state, whereby numerous ideologies were fashioned to fit these two goals. In contrast, a more self-reflexive and open-ended intellectual history inspired by the Annales School opposed these type of schemes. Nevertheless, both historiographical traditions of the period primarily grappled with the so-called national question and the historical interplay between the Yugoslav and Croatian national movements and ideologies, debating the intellectual and social origins of the former from a zero-sum perspective, while attempting to alienate the latter from the projects of Yugoslavism and socialism in the period after the wars of the 1990s. Using primarily the example of Mirjana Gross and her treatment of the ideology of rightism (pravaštvo) together with the polemics she developed with other historians about its morphology and relevance for the development and content of Croatian nationalism, the article demonstrates the aforementioned argument about historiographical trends and debates, as well as their notable transformations in the given period.
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The purpose of this essay is to put Ernst Bloch’s philosophy to a test suggested by Hans Blumenberg in The Legitimacy of the Modern Age. According to Blumenberg, modernity constitutes the second, successful, attempt at overcoming Gnosticism, after the first attempt, undertaken by Christianity, had failed. However – Blumenberg argues – it was not modern philosophy, but only science which had managed to escape Gnosticism’s ontological trap of viewing the world as an illusion bordering on nothing. Modern metaphysics had proved unable to liberate itself from the powerful pull of the Gnostic rejection of being, in spite of all philosophical efforts to affirm the existence of material reality. Even when claiming to be materialist, it had remained, in its core, suspicious about matter as an imperfect and privative mode of being. Ernst Bloch, one of the strongest proponents of panthestic vitalism in late modernity, seems to be trapped in a similar aporia: while he attempts to use – and simultaneously overcome – his early apocalyptic Gnosticism, fully manifest in The Spirit of Utopia, for the sake of the material reality and speculative materialism which combines Marx, the Aristotelian Left, and Schelling, he still remains a thinker of the apocalypse, who wishes the world to end in a violent destruction of all matter.
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In the paper, I consider some aspects of religious politics in late antiquity on the basis of select fragments from Damascius’ “Philosophical History,” translated into Russian for the first time. I also observe that the archeological finds, often better than the biased literary evidences, show both the different strategies of interaction between the adherents of pagan cults and official Christianity in late antiquity and, more importantly, the non-linearity of the paths by which Christians advanced towards their goal, without ever reaching it. We see that the church authorities often permitted the total destruction of pagan sanctuaries, as happened in 392 with the Serapeum, by initiating the full-scale persecution of pagans and their physical elimination, as Damascus testifies in many sections of his history. On the contrary, in some cases they sought only to "neutralize" the pagan cult, depicting crosses on statues and using ancient temples as churches and, accordingly, to attract the pagan intellectual elite to their side. All in all, this material allows us to take a more comprehensive view of history, reconstructing a complex cultural context.
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The article will explore the similarities between the mystical theory of the soul, as revealed in a volume of memoirs by the academic Nichifor Crainic (1889–1972), the philosophical current of German mysticism manifested in the 15th century by Meister Eckart and the filmic discourse of the contemporary filmmaker Werner Herzog. By analyzing the large number of common elements (symbols, motifs and metaphors) it will be shown that the phenomenon of mysticism, part of a Christian identity discourse spread throughout Europe, manifests itself in various periods of history as a transhistorical and transcultural pattern.
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This article aims to contextualize and problematize Alexandre Kojève’s Note on Hegel and Heidegger, written in 1936 and unpublished during his lifetime, which is being introduced into Russian-language scholarship. A translation of the Note is published in the same issue with the permission of the copyright holders. This paper provides a general introduction to Kojève’s philosophy, illustrates possible reading strategies for Kojève and the place of the translated Note in his corpus of the philosopher’s texts, and describes the philosophical and historical circumstances of the text, namely that it was composed as an extension of a review on Tragische Existenz. Zur Philosophie Martin Heidegger by Alfred Delp written and published by Kojève that same year in Recherches philosophique. The article reconstructs the lines of reference that are essential to understanding Alexandre Kojève and provides a critique of certain statements. Finally, on the basis of an analysis of Kojève’s language, it offers a broader thesis on the epistemological problems of Kojève’s philosophy, the discovery of which led him to make a series of debatable statements in the philosophy of history (on the necessity for the philosopher to participate in the realization of the end of history), in anthropology (on the difference between people in their capacity to be philosophers or sages depending on a philosophical and religious attitude that is not entirely dependent on them), and in his decision to leave academia and turn to the ideological and diplomatic provision of economic integration of European states during the Cold War.
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Дельп действительно сравнивает Хайдеггера и Гегеля. И он даже говорит: «В значительной степени хайдеггеровское Dasein является лишь переносом (verendlichte Parallele) Гегеля в конечное» (Delp, 1935, 56, n. 41). К сожалению, Гегель продолжает быть для Дельпа «панлогистом», этой коварной выдумкой Шеллинга, которому почти удалось искоренить из истории философии подлинную гегелевскую мысль.
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The object of analysis in this paper is the interpretation of values in Radoslav-Andrea Tsanoff's works. The Bulgarian-born American philosopher calls for a new approach to moral values and their inclusion in a new scale. The main emphases are: the connection between knowledge and values; value aspects of reality; differentiation between sharable and non-sharable values. The conclusion is substantiated that Tsanoff's theory of values is the main connecting element providing a successful transition between two types of discourse: ethical and socio-political. His original optics, aimed at inscribing moral imperatives in economic and political relations, take him much further than his initial goal: “to discover new aspects of traditional virtues and vices” and to build a new scale of values. His theory of values attempts to bring a new in the economic and political relations because, without a “vital moral principle” to sustain it, any economic or political reform would lose its positive charge. The ethical perspective is organically woven into the socio-political narrative. With his analysis of the ambivalent role of scientific and technical discoveries (progress is not only a function of science's progress but also of this progress's role in upholding specific values), Tsanoff is once again “ahead of his time”. In this case, he fits into a discourse highlighting the part of “responsibility”, which makes him particularly relevant.
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This article aims to point out Ignatov's heuristic approach in revealing the ontological status of history, the metaphysical factors and conditions for it to be as it is, as well as the specific position of man as an individual among these essential circumstances forming socio-historical reality and her history.Ignatov indicates these initial circumstances as material, spiritual and ideal, placed in a time-space discourse, and in relations with each other. The essence of history as such, and the history of social communities, is revealed through the oppositions individual/common, nature/history, spirit/history, man/genus, which, as interrelationships, reveal changes in social existence at a deeper ontological level.
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The scientific research of the ritual of the nuptial passage is not limited to the simple description of the facts, but also involves a systematization of various incarnations, a structural analysis of these to establish categorical models, then, by comparison of models, a typology. structural. Most of the symbols present in this nuptial ritual are linked to the idea of forming the couple, of unifying two polar principles, masculine and feminine, which in the thought of the ancestors were placed at the foundation of the whole edifice of the world. The folk texts, composed of prayers, songs and cries, present during the ceremony of the wedding flag, as well as the dramatic and acting elements as well as all the ritual objects involved, we consider to be subordinate to the founding of a family, the union of the two young people the vision of a new type of social, emotional and moral existence. The scenario is charged with the drama of the unification of opposites, tensions and conflicting states that accompany the harmonization of the two complementary principles. Being an act of ritual communication, this ceremony is carried out through actions and objects of symbolic value.
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A first problem in the historical study is that of the way of presenting the events, of the historical facts. There are several factors that determine this way of presenting. There are also various points of view regarding the evolution of the society and the division in various periods of the society's history. We tried to refer to them.
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