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DER MONAT. 09. Jahrgang 1957 Nummer 101
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Please download/open the Introduction-PDF which you find below to see en détail what you can find in this issue. Thank you.
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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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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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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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