{"id":1412,"date":"2022-01-24T22:46:34","date_gmt":"2022-01-24T20:46:34","guid":{"rendered":"http:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=1412"},"modified":"2022-03-17T20:33:05","modified_gmt":"2022-03-17T18:33:05","slug":"volume-16-2020","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/volume-16-2020\/","title":{"rendered":"Volume 16 (2020)"},"content":{"rendered":"\n
1. UNIVERSAL DOCTRINES THROUGH PARTICULAR LOOKING-GLASSES. ECHOES, INFLUENCES, AFFINITIES<\/strong><\/h5>\n\n\n\n
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Kantian echoes in the Romanian culture<\/p>\n\n\n\n

Alexandru Surdu<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 11\u201314]<\/p>\n\n\n

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Kant’s doctrine was and still is present in the world philosophical life. It continues to exert a significant influence on the contemporary theoretical thinking, both by adapting Kantian ideas to the new technical and scientific conditions … as well as through the autstanding contributions in logic, theory of knowledge, epistemology, philosophy of history and theory of culture of some of the oldest and newest members of the Kantian movement .<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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\u201cIf this thinker could have acquired a systematic philosophical education…\u201d: The self-taught philosopher Vasile Conta interpreted by Professor Nicolae Bagdasar<\/p>\n\n\n\n

Ionu\u021b Isac<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 15\u201331]<\/p>\n\n\n

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Abstract<\/p>\n\t\t\t

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This essay analyses aspects of Professor Nicolae Bagdasar\u2019s perspective and interpretation of Vasile Conta\u2019s personality and philosophical work. Our point of view is based on the fact that, despite the common practice, the interpreter goes beyond the intellectual framework of the actual presentation by entering the affective-emotional sphere, and presenting, towards the end of his essay, a counterfactual hypothesis of the kind \u201cWhat if\u2026?\u201d It is this very process that makes the debate very interesting, because it gives us the opportunity to recall the paramount sequences of Conta\u2019s intellectual biography, in opposing contrast with that of the illustrious philosopher J. G. Fichte. Based on the results of this excursus we subsequently propose considerations about the relationship between will, vocation and cultural values in V. Conta\u2019s philosophical work. Therefore, we conclude that although Conta was criticized by Bagdasar for his materialistic views, which were limiting his approach to the philosophical truth, he remains, first and foremost, a cultural role model (praised by the same author) by taking full responsibility for his vocation during a short but very productive life.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Young Vasile B\u0103ncil\u0103 and Arthur Schopenhauer: On ethics, sociology and politics<\/p>\n\n\n\n

Ion Dur<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 32\u201350]<\/p>\n\n\n

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Vasile B\u0103ncil\u0103 left us two writings on Schopenhauer. One of them represented his second undergraduate thesis (evaluated by G. Antonescu and Mircea Florianl), and the other, a much more extensive typewritten text which he presumably intended to present as a doctoral thesis in philosophy. The following article deals with B\u0103ncil\u0103\u2019s analysis of Schopen\u00adhauer’s work. <\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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The reception and image of Yoga in Romanian lexicography (I)<\/p>\n\n\n\n

Liviu Borda\u0219<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 51\u201377]<\/p>\n\n\n

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Abstract<\/p>\n\t\t\t

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The first part of the paper offers an overall and detailed survey of the reception and image of yoga in various types of Romanian dictionaries (linguistic, encyclopedic, specialized, etc.), while the second part is reserved for a special discussion of the dictionaries devoted to religion during the Communist era.
Three words, with their derivates, have been taken into consideration: \u201cfakir\u201d (\u201cfakirism\u201d, \u201cfakiric\u201d, \u201cfakiristic\u201d, etc.), \u201cyoga\u201d (\u201cyogism\u201d, \u201cyogistic\u201d, \u201cyogin\u201d\/ \u201cyogist\u201d, etc.), and \u201ctantra\u201d (\u201ctantrism\u201d, \u201ctantric\u201d, \u201ctantrist\u201d, etc.). The timeframe covers the 20th<\/sup> century till the end of 1989, with incursions before (for \u201cfakir\u201d, etc.) and after (for \u201cyoga\u201d, \u201ctantra\u201d, etc.) this period.
The survey offers ample material for a discussion on influences between diction\u00adaries and cases of intertextuality, as well as on the impact of political contexts on understanding yoga and the interpretative patterns which survive political eras. <\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Noica and Whitehead: Conceptual affinities<\/p>\n\n\n\n

Claudiu Baciu<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 78\u201386]<\/p>\n\n\n

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The article starts with a short presentation of the distinction between the traditional substantialist paradigm and the present-day functionalist one to which both thinkers belong. Then a few of their fundamental concepts are discussed through the lenses of their functionalist approach.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Dimitrie C. N\u0103dejde on the psychological motivation of forming and functioning of the moral laws of individual behaviour and social order<\/p>\n\n\n\n

Constantin Stroe<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 87\u2013106]<\/p>\n\n\n

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The study brings forth Dimitrie C. N\u0103dejde\u2019s writings on ethical subjects from the beginning of the 20th<\/sup> century. The author shows N\u0103dejde based his ethics on a field under development at the time: psychology, seen as an indispensable method for the causal explanation of the basis of ethical values. The author also shows that by taking into account all the knowledge psychology provides, N\u0103dejde was con\u00advinced one can attenuate the formal and critical, as well as abstract and prescriptive, traits of the categorical imperative. In his view, psychology, applied to the field of morals, is able to relax the rigorousness and rigidity imposed by such an imperative. But he also underlined that morals would have no meaning, no matter how strong the contribution of psychology in restricting the Kant-type rigorousness, if we were to cut down determining morality only to our blind and unbridled impulses. Therefore, in order to construct morals as an independent science<\/em>, he argues that one needs to join the contribution of logics with psychology because, in its essence, moral conduct as object of ethics also involves moral thinking and sensitivity (which involves explaining moral actions with the help of the notion of psycho-social facts). <\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Being and living: The need for metaphysics in Nae Ionescu\u2019s view<\/p>\n\n\n\n

Mihai Popa<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 107\u2013115]<\/p>\n\n\n

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Nae Ionescu\u2019s project of metaphysics is centred on the category of being besides other fundamental concepts, ontological as well as epistemological, all of them receiving meaning through the concept of freedom as personal experience. According to the Romanian philosopher, being cannot be defined in a classical, logical-categorical manner but only starting from a fact of living<\/em>. Nae Ionescu\u2019s metaphysics is an anthropological project: human being is seen as a whole that can reach its fulfilment by knowledge and action in a real community. <\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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2. MIND-BODY RELATIONSHIP<\/strong><\/h5>\n\n\n\n
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Philosophical psychology and the mind\u2013body problem at the beginning of the 19th century (1800\u20131830)<\/p>\n\n\n\n

Bogdan Rusu<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 119\u2013149]<\/p>\n\n\n

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In this paper we present and discuss the main Romanian attempts in philosophical psychology in the first decades of the 19th<\/sup> century, with a special focus on the mind\u2013body problem. Whereas the issue of the relationship between the mind or soul and the body, comprising the existence or inexistence of the soul, its materiality or immateriality, its mortality or immortality etc. is discussed in sufficient detail by the authors of this epoch, the narrow mind\u2013body problem, concerning the difficulty for a material thing and an immaterial thing to causally interact, is curiously underestimated and unsatisfactorily treated. We explain this by the interplay of a sensualist philo\u00adsophical outlook and a pre-modern, basically religion-informed, world-view. The re\u00adsult\u00ading thought, we argue, misses the modern concept of Spirit, hence of mind as spiritual. Therefore, the narrow mind\u2013body problem does not arise for it. <\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Mind as an object of experiment and the materialist philosophy. The standpoint of Maiorescu<\/p>\n\n\n\n

Mona Mamulea<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 150\u2013162]<\/p>\n\n\n

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Titu Maiorescu had a special relationship with psychology under the influence of both Kant and Herbart. The following study presents Maiorescu\u2019s answers to the main issues raised by the materialism controversy that broke out in Germany in the mid-1850s century, at a time when he was writing and defending his doctoral thesis in Giessen. Most of these issues were related to the mind\u2013body liaison and the capa\u00adbility of science to explain the mind. <\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Points of convergence between Vasile Conta, C. R\u0103dulescu-Motru and Mircea Florian: Mind\u2013body relationship<\/p>\n\n\n\n

Andrei Posea<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 163\u2013179]<\/p>\n\n\n

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The following article focuses on revealing a number of very specific points of agreement between three outstanding Romanian philosophers (Vasile Conta, C. R\u0103dulescu-Motru and Mircea Florian). Their main shared views are related to the mind\u2013body relationship, to which they separately found similar solutions from their respective philosophical stances. <\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Thematic dossier<\/strong><\/h5>\n\n\n\n
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A mind\u2013body controversy on Petrovici\u2019s doctoral thesis<\/p>\n\n\n\n

Editors: Mona Mamulea and Titus Lates<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 183\u2013210]<\/p>\n\n\n

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Note on the present edition<\/p>\n\t\t\t

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Cele patru articole reprezent\u00e2nd polemica dintre Ioan Petrovici \u0219i G. Bogdan-Duic\u0103 pe marginea tezei de doctorat a celui dint\u00e2i au fost preluate din Revista general\u0103 a \u00eenv\u0103\u00ad\u021b\u0103m\u00e2ntului<\/em>, dup\u0103 cum urmeaz\u0103: (1) G. Bogdan-Duic\u0103, \u201e\u00cent\u00e2ia tez\u0103 rom\u00e2n\u0103 pentru doctorat \u00een filosofie\u201d, \u00een Revista general\u0103 a \u00eenv\u0103\u021b\u0103m\u00e2ntului<\/em>, anul I, nr. 5, 1 decembrie 1905, pp. 322\u2013325; (2) Ioan Petrovici, \u201eSpirit \u0219i corp (I)\u201d, \u00een Revista general\u0103 a \u00eenv\u0103\u021b\u0103m\u00e2ntului<\/em>, anul I, nr. 8, martie 1906, pp. 599\u2013604; (3) Ioan Petrovici, \u201eSpirit \u0219i corp (II)\u201d, \u00een Revista general\u0103 a \u00eenv\u0103\u021b\u0103m\u00e2ntului<\/em>, anul I, nr. 9, 1 aprilie 1906, pp. 692\u2013699; (4) G. Bogdan Duic\u0103, \u201e\u00cent\u00e2ia tez\u0103 rom\u00e2n\u0103 pentru doctorat \u00een filosofie (Cuv\u00e2ntul din urm\u0103)\u201d, \u00een Revista general\u0103 a \u00een\u00adv\u0103\u021b\u0103m\u00e2ntului<\/em>, anul I, nr. 10, mai 1906, pp. 779\u2013786.Textele au fost actualizate la nivel ortografic \u0219i de punctu\u00ada\u021bie. Forme precum \u201efisiologie\u201d, \u201emetafisic\u0103\u201d, \u201edeslegare\u201d, \u201etotu\u0219\u201d, \u201eiar\u0103\u0219\u201d, \u201ea e\u0219i\u201d au devenit \u201efiziologie\u201d, \u201eme\u00adta\u00ad\u00adfizic\u0103\u201d, \u201edezlegare\u201d, \u201etotu\u0219i\u201d, \u201eiar\u0103\u0219i\u201d, \u201ea ie\u0219i\u201d. Au fost conservate in\u00adtegral parti\u00adcularit\u0103\u021bile lingvistice ale epocii \u0219i autorilor, inclusiv articolul posesiv invariabil \u201ea\u201d, conjug\u0103rile verbale \u0219i formele vechi ale unor nume proprii (Galile pentru Galilei sau Aristot pentru Aristotel). Gre\u0219elile de tipar au fost corectate tacit.Am p\u0103strat, de asemenea, forma original\u0103 de prezentare a notelor de subsol (inclusiv numerotarea). Interven\u021biile edi\u00adtorilor se reg\u0103sesc \u00eentre paranteze p\u0103trate, iar notele editorilor sunt semnalate prin \u201e*\u201d. \u00a0[MONA MAMULEA; TITUS LATES] <\/p>\n\n\n\n

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Contents<\/p>\n\t\t\t

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Introductory note<\/em><\/em> [Mona Mamulea], p. 183
Note on the present edition<\/em><\/em> [Mona Mamulea \u0219i Titus Lates], p. 185
G. Bogdan-Duic\u0103, <\/strong>The first doctoral thesis in philosophy defended in Romania, p. 187
Ioan Petrovici, <\/strong>Mind and body (I), p. 191
Ioan Petrovici, <\/strong>Mind and body (II), p. 196
G. Bogdan Duic\u0103,<\/strong> The first doctoral thesis in philosophy defended in Romania (A last word), p. 202 <\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Mind\u2013body relationship in Romanian philosophy<\/p>\n\n\n\n

[Anthology by] <\/em>Titus Lates<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 211\u2013216] <\/p>\n\n\n

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\n\t\t\t\t\t\n\t\t\t\t\n\t\t\t\t\t\n\t\t\t\t<\/path><\/svg>\n\t\t\t<\/span>Read<\/span>\n\t\t\t\t<\/div>\n\t\t\t<\/a>\n\t\t<\/div>
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3.<\/strong> REFERENCES<\/strong><\/h5>\n\n\n\n
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The history of Romanian philosophy in 2019<\/p>\n\n\n\n

[Bibliography by] <\/em>Titus Lates<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XVI: Rela\u021bia minte\u2013corp<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 219\u2013222] <\/p>\n\n\n\n

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\n\t\t\t\t\t\n\t\t\t\t\n\t\t\t\t\t\n\t\t\t\t<\/path><\/svg>\n\t\t\t<\/span>Read<\/span>\n\t\t\t\t<\/div>\n\t\t\t<\/a>\n\t\t<\/div>
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\n\t\t\t\t\t\n\t\t\t\t\n\t\t\t\t\t\n\t\t\t\t<\/path><\/svg>\n\t\t\t<\/span>Download<\/span>\n\t\t\t\t<\/div>\n\t\t\t<\/a>\n\t\t<\/div><\/div>","protected":false},"excerpt":{"rendered":"

1. UNIVERSAL DOCTRINES THROUGH PARTICULAR LOOKING-GLASSES. ECHOES, INFLUENCES, AFFINITIES Kantian echoes in the Romanian culture Alexandru Surdu [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. XVI: Rela\u021bia minte\u2013corp, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 11\u201314] \u201cIf this thinker could have acquired a systematic philosophical education…\u201d: The self-taught philosopher Vasile Conta interpreted by Professor Nicolae Bagdasar Ionu\u021b Isac […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_uag_custom_page_level_css":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"disabled","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"categories":[332],"tags":[],"class_list":["post-1412","page","type-page","status-publish","hentry","category-sifr16-en-en"],"featured_image_src":null,"uagb_featured_image_src":{"full":false,"thumbnail":false,"medium":false,"medium_large":false,"large":false,"1536x1536":false,"2048x2048":false},"uagb_author_info":{"display_name":"SIFR","author_link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/author\/mm\/"},"uagb_comment_info":0,"uagb_excerpt":"1. 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XVI: Rela\u021bia minte\u2013corp, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2020, pp. 11\u201314] \u201cIf this thinker could have acquired a systematic philosophical education…\u201d: The self-taught philosopher Vasile Conta interpreted by Professor Nicolae Bagdasar Ionu\u021b Isac…","_links":{"self":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/1412","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/comments?post=1412"}],"version-history":[{"count":45,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/1412\/revisions"}],"predecessor-version":[{"id":4397,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/1412\/revisions\/4397"}],"wp:attachment":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/media?parent=1412"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/categories?post=1412"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/tags?post=1412"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}