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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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The goal of this article is to present and analyze the laws related to the engagement, the marriage, and the divorce according to the Byzantine law code “Ecloga”, published in the second quarter of the 8th century. A comparison will be made with other law codes, especially the Code of Justinian, the “Basilika”, and the “Hexabiblos” of Constantine Armenopoulos. These provisions shed light on the economic and social relations of the Byzantine culture during the iconoclast crisis when the very existence of the Empire was threatened by the Umayyads and the early Abbasids.
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After repeatedly reading Descartes’s Meditations on First Philosophy, what stills stands out most to this present essayist is Descartes’s notion of God’s perfection and how the perfection of the Divine includes the existence of the Almighty. Similarly, if we look to Spinoza’s Ethics Book I and the beginnings of Book II, we find comparable claims; namely, that the Almighty’s essence necessarily involves existence, and that this is a perfection of God alone. First, this article will detail how Descartes establishes God’s existence via the argument from perfection, and how this perfection of God reinforces the existence of such a supreme entity. Next, this piece will treat Spinoza’s understanding of God as that which must exist, and how this mandatory existence is solely of the perfection of God. Lastly, this paper will show that although Spinoza’s understanding of God’s perfection in his Ethics Book I and II may appear akin to Descartes, it would be incorrect to fully understand either philosopher’s views on God’s perfection as being entirely the same.
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In the Phaedrus and Seventh Letter, Plato says the spoken word is much more important than the written word. Plato’s dialogues have been discussed for 2400 years. The Founders of the International Society for Universal Dialogue describe philosophy as a universal dialogue. Particularly in this era of a decline in democratic societies, discussing Plato’s dialogues can educate us about how to preserve, and how to lose, free and open societies. Plato was born at the end of the “Golden Age” of Athens. By the time he was 30, Athens had destroyed itself. Abuses in the economic system, the military, the medical community, the legal profession, the political community, the arts and in education led to social instability and the election of a dictator, in the name of a return to “traditional” values. Plato wants us to discuss analogies with our own societies.
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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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In this article, the authors analysed the history of the origin and formation of Marxism in China. An analysis of the main provisions of the philosophical and socio-political foundations of research is proposed. The authors conducted a study of the development process and the main contradictions in the formation of Chineseized Marxism and also tracked the impact it can have on the humanitarian development of modern Ukrainian society. For more detailed coverage of the formation of Chineseized Marxism, the authors conducted a historiographical study of current sources, as well as analysed the literature of the Soviet period, in which the primary attention was paid to the study of the figure of Mao Zedong as the «theoretician of the national revival of China» and the founder of Chineseized Marxism. The main narratives of Soviet studies regarding the «philosophical ideas of Mao Zedong», the «concept of movement and development», the «great leap» and the «cultural revolution» are analysed. In the course of the research, it was established that the vast majority of works of the Soviet period were aimed at criticizing Maoism for anti-communism and nationalism. It was also proved that «Chineseized Marxism» during the entire historical period of its formation did not have much in common with Marxist theory, but was based on the ideas of Marxism-Leninism, Western philosophy, using the teachings of traditional Chinese philosophy as a basis.
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Marcuse’s theory of civilization offers a promising Freud-Marx synthesis. His approach, best articulated in Eros and Civilization, aims at a thorough reformulation of the Freudian drive doctrine to render it more historical and concatenate it to the problem of structural violence and the institutionalized (and internalized) mechanism of repression. I claim that the said reformulation provides a cornerstone for Marcuse’s highly idiosyncratic variant of a critical theory, which, according to my interpretation, possesses clear proto-accelerationist undertones. The article offers a concise recapitulation of Marcuse’s “dialectics of civilization” and points at the somewhat surprising close convergences with the accelerationist version of postcapitalism in his reflection on politics, technology, and the role of arts and aesthetic imagination in challenging the affirmative (desublimating) character of culture.
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The book of Simon Lemoine, Aux limites de la résistance, is compared to the work of Robert Walser, as two attempts (social and existential) at a post-Hegelian interpretation of the voluntary servitude in contemporary society.
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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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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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