{"id":3862,"date":"2022-02-08T22:12:14","date_gmt":"2022-02-08T20:12:14","guid":{"rendered":"http:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=3862"},"modified":"2025-06-14T11:27:35","modified_gmt":"2025-06-14T09:27:35","slug":"apel-la-contributii","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/apel-la-contributii\/","title":{"rendered":"Apel la contribu\u021bii"},"content":{"rendered":"\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"apel-la-contribu\u021bii\">Apel la contribu\u021bii<\/h2>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h3 class=\"wp-block-heading\">2025<\/h3>\n\n\n\n<h5 class=\"wp-block-heading alignfull\"><strong>STUDII DE ISTORIE A FILOSOFIEI ROM\u00c2NE\u0218TI, VOL. 21 (2025): PERSPECTIVE CONCEPTUAL-LEXICALE <\/strong><\/h5>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-ast-global-color-4-background-color has-background has-small-font-size\">\u00cen 2025, se \u00eemplinesc 110 ani de c\u00e2nd, \u00eentr-o \u0219edin\u021b\u0103 a Societ\u0103\u021bii Rom\u00e2ne de Filosofie, s-au purtat discu\u021bii asupra constituirii unui <em>Dic\u021bionar Rom\u00e2n de Filosofie<\/em>. S-ar putea ca articolul \u201eProblema con\u0219tiin\u021bei\u201d, av\u00e2nd subtitlul \u201eDefini\u021bie\u201d, publicat \u00een acela\u0219i num\u0103r din <em>Studii filosofice<\/em> (vol. VIII, 1915) \u00een care era men\u021bionat evenimentul, s\u0103 fi fost scris de Marin \u0218tef\u0103nescu chiar sub impulsul acestor discu\u021bii. Propunerea a r\u0103mas deschis\u0103 \u0219i putem g\u0103si \u00een <em>Revista de Filosofie<\/em> de mai t\u00e2rziu \u00eencerc\u0103ri de r\u0103spuns la \u00eentreb\u0103ri legate de folosirea \u0219i \u00een\u021belesul unor termeni, concepte \u0219i no\u021biuni. Fragmentar \u0219i \u00een foileton, s-a \u00eencercat \u00eentocmirea unor fi\u0219e de dic\u021bionar \u0219i \u00een publica\u021bii precum <em>Criterion<\/em>, <em>Izvoare de Filosofie<\/em> sau \u00een caietele de art\u0103 \u0219i critic\u0103 <em>Simetria<\/em>. \u00cen anul 1930, I. C. P\u00e2r\u0103ianu a publicat la Craiova o <em>Enciclopedie filosofic\u0103<\/em> ce trateaz\u0103 173 de termeni filosofici, iar \u00een 1945, Fanu-Al. Du\u021bulescu a scos, tot la Craiova, <em>Dic\u021bionarul filosofiei<\/em>, care cuprinde \u00een\u021belesurile a 1300 de termeni. Mai t\u00e2rziu, dup\u0103 \u00eenfiin\u021barea Institutului de Filosofie, s-a constituit un colectiv care, sub \u00eendrumarea lui Tudor Vianu, avea sarcina s\u0103 \u00eentocmeasc\u0103 un <em>Vocabular rom\u00e2nesc de filosofie<\/em>. Dar ideea lansat\u0103 \u00een 1915 fusese prefigurat\u0103 mult mai devreme, \u00eenc\u0103 de la \u00eenceputurile filosofiei \u00een limba rom\u00e2n\u0103. Avem \u00een vedere\u00a0 termenii inclu\u0219i de Cantemir \u00een <em>Scara numerelor \u0219i cuvintelor str\u0103ine t\u00e2lcuitoare<\/em>, pentru <em>Istoria Ieroglific\u0103 <\/em>(1705), sau termenii din <em>Lexicona\u0219 al zicerilor \u0219i numirilor celor nou\u0103<\/em>, pe care Grigorie R\u00e2mniceanu \u00eel a\u0219eza la finalul traducerii sale din <em>Logica Sf\u00e2ntului Ioan Damaschin<\/em> (1826).<\/p>\n\n\n\n<p><strong>Studii de istorie a filosofiei rom\u00e2ne\u0219ti <\/strong>v\u0103 invit\u0103 s\u0103 colabora\u021bi cu articole la sec\u021biunea noastr\u0103 tematic\u0103 dedicat\u0103 vocabularului filosofic din Rom\u00e2nia.<br>Suntem interesa\u021bi de o gam\u0103 variat\u0103 de abord\u0103ri (istorice, analitice, comparative, hermeneutice etc.), care includ, dar nu se limiteaz\u0103 la:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Cercet\u0103ri privind vocabularul filosofilor rom\u00e2ni; analize ale inova\u021biilor terminologice \u00een filosofia rom\u00e2neasc\u0103; analize conceptuale.<\/li>\n\n\n\n<li>Studii privind traducerea termenilor filosofici str\u0103ini \u00een limba rom\u00e2n\u0103 \u0219i provoc\u0103rile aferente.<\/li>\n\n\n\n<li>Cercet\u0103ri privind crearea, adaptarea \u0219i utilizarea termenilor filosofici \u00een limba rom\u00e2n\u0103 de-a lungul timpului.<\/li>\n\n\n\n<li>Studii istorice \u0219i\/sau critice cu privire la dic\u021bionarele de termeni ai filosofiei rom\u00e2ne\u0219ti.<\/li>\n\n\n\n<li>Analize istorice\/critice ale contribu\u021biilor rom\u00e2ne\u0219ti dedicate raportului dintre limba rom\u00e2n\u0103 \u0219i g\u00e2ndirea filosofic\u0103; studii punctuale dedicate unor filosofi rom\u00e2ni care au abordat \u00een mod explicit leg\u0103tura dintre limba rom\u00e2n\u0103 \u0219i modalitatea particular\u0103 de a problematiza lumea \u00een spa\u021biul rom\u00e2nesc.<\/li>\n<\/ul>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p><i class=\"fas fa-paper-plane\"><\/i> Studiile (5.000\u20138.000 de cuvinte), \u00eenso\u021bite de rezumat \u0219i cuvinte-cheie \u00een limba englez\u0103, vor fi trimise p\u00e2n\u0103 la data de 15 septembrie 2025 la adresa: sifr@institutuldefilosofie.ro.<\/p>\n\n\n\n<p>Pentru detalii privind regulile formale \u0219i modul \u00een care se evalueaz\u0103 articolele, vezi:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/evaluarea-articolelor\/\">Evaluarea articolelor<\/a><\/li>\n\n\n\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/pentru-autori\/\">Pentru autori<\/a><\/li>\n<\/ul>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h5 class=\"wp-block-heading\">C\u00e2teva repere bibliografice (de<strong> Titus Lates<\/strong>)<\/h5>\n\n\n\n<p>Eugen S. Cucerzan, <em>Familia fiin\u021bei. Solu\u021bii terminologice<\/em>, Cluj-Napoca, Editura Grinta, 2002.<br>Marin Diaconu, <em>Istoria limbajului filosofic rom\u00e2nesc<\/em>, Bucure\u0219ti, Univers Enciclopedic, 2002.<br>G. Iv\u0103nescu, \u201eFormarea terminologiei filosofice rom\u00e2ne\u0219ti moderne\u201d, \u00een: <em>Contribu\u021bii la istoria limbii rom\u00e2ne literare \u00een secolul al XIX-lea<\/em>, Bucure\u0219ti, Editura Academiei, 1956.<br>Constantin Noica, <em>Rostirea filosofic\u0103 rom\u00e2neasc\u0103<\/em>, Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103, 1970.<br>Ioan Oprea, <em>Terminologia filozofic\u0103 rom\u00e2neasc\u0103 modern\u0103<\/em>, Bucure\u0219ti, Editura \u0218tiin\u021bific\u0103, 1996.<br>Alexandru Surdu, <em>Voca\u021bii filosofice rom\u00e2ne\u0219ti<\/em>, Bucure\u0219ti, Editura Academiei Rom\u00e2ne, 1995.<br>Alexandru Surdu, <em>Contribu\u021bii rom\u00e2ne\u0219ti \u00een domeniul logicii \u00een secolul XX<\/em>, Bucure\u0219ti, Editura Funda\u021biei \u201eRom\u00e2nia de M\u00e2ine\u201d, 1999.<br>Mircea Vulc\u0103nescu, <em>Dimensiunea rom\u00e2neasc\u0103 a existen\u021bei<\/em>, edi\u021bie \u00eengrijit\u0103 de Marin Diaconu, Bucure\u0219ti, Editura Funda\u021biei \u201eRom\u00e2nia de M\u00e2ine\u201d, 1991.<br>Florica Diaconu, Marin Diaconu, <em>Dic\u021bionar de termeni filosofici ai lui Lucian Blaga. Introducere prin concepte<\/em>, Bucure\u0219ti, Univers Enciclopedic, 2000.<br>Florica Diaconu, Marin Diaconu, <em>Dic\u021bionar de termeni filosofici ai lui Constantin Noica. Introducere prin concepte<\/em>, Bucure\u0219ti, Univers Enciclopedic, 2004.<br>*** <em>Dic\u021bionarul termenilor filosofiei lui D. D. Ro\u0219ca: rom\u00e2n\u2013francez<em>\u2013<\/em><\/em><em>englez<\/em>, Cluj-Napoca, Casa C\u0103r\u021bii de \u0218tiin\u021b\u0103, 2008.<br><\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity is-style-wide\"\/>\n\n\n\n<h3 class=\"wp-block-heading has-ast-global-color-4-background-color has-background\" id=\"2021\">2024<\/h3>\n\n\n\n<h5 class=\"wp-block-heading alignfull\"><strong>STUDII DE ISTORIE A FILOSOFIEI ROM\u00c2NE\u0218TI, VOL. 20 (2024): KANT 300 <\/strong><\/h5>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p><em>Studii de istorie a filosofiei rom\u00e2ne\u0219ti<\/em> lanseaz\u0103 un apel la contribu\u021bii academice pe tema influen\u021bei lui Kant \u00een filosofia rom\u00e2neasc\u0103. Invit\u0103m cercet\u0103tori, profesori \u0219i doctoranzi s\u0103 trimit\u0103 articole originale care abordeaz\u0103 subiecte legate de impactul operei lui Immanuel Kant asupra g\u00e2ndirii filosofice din Rom\u00e2nia.<\/p>\n\n\n\n<p>Suntem interesa\u021bi \u00eendeosebi de:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>analize ale g\u00e2ndirii filosofilor rom\u00e2ni care au fost influen\u021ba\u021bi de Kant;<\/li>\n\n\n\n<li>studii dedicate criticii lui Kant \u00een Rom\u00e2nia;<\/li>\n\n\n\n<li>cercet\u0103ri istorice axate asupra primelor \u00eencerc\u0103ri de a introduce \u0219i dezvolta filosofia kantian\u0103 \u00een Rom\u00e2nia; <\/li>\n\n\n\n<li>articole despre \u00eenv\u0103\u021b\u0103m\u00e2ntul kantian \u00een \u0219colile rom\u00e2ne\u0219ti \u0219i primele teze de doctorat consacrate lui Kant;<\/li>\n\n\n\n<li>cercet\u0103ri asupra neokantianismului \u00een Rom\u00e2nia;<\/li>\n\n\n\n<li>expuneri referitoare la traducerile din Kant \u00een limba rom\u00e2n\u0103.<\/li>\n<\/ul>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p><i class=\"fas fa-paper-plane\"><\/i> Studiile (5.000\u20138.000 de cuvinte), \u00eenso\u021bite de rezumat \u0219i cuvinte-cheie \u00een limba englez\u0103, vor fi trimise p\u00e2n\u0103 la data de 30 septembrie 2024 la adresa: sifr@institutuldefilosofie.ro.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>Pentru detalii privind regulile formale \u0219i modul \u00een care se evalueaz\u0103 articolele, vezi:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/evaluarea-articolelor\/\">Evaluarea articolelor<\/a><\/li>\n\n\n\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/pentru-autori\/\">Pentru autori<\/a><\/li>\n<\/ul>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h5 class=\"wp-block-heading\">ECOURI KANTIENE \u00ceN FILOSOFIA ROM\u00c2NEASC\u0102 (c\u00e2teva repere bibliografice de <strong>Titus Lates<\/strong>)<\/h5>\n\n\n\n<p>Kant st\u0103 pe baza filosofiei mecaniciste a timpului s\u0103u, a\u0219a de ilustru reprezentat\u0103 prin Isac Newton. El nu vrea s\u0103 d\u0103r\u00e2me nimic din axiomele mecanicii, ci vrea dimpotriv\u0103 s\u0103 le \u00eent\u0103reasc\u0103 prin introducerea unei noi perspective mai luminoase. Ast\u0103zi \u00eens\u0103 procedarea lui Kant nu se mai poate men\u021bine. Identitatea eului trebuie \u00een\u021beleas\u0103 ast\u0103zi, nu pe baza mecanicii, ci pe baza biologiei \u0219i a psihologiei. [&#8230;]<\/p>\n\n\n\n<p>Completarea lui Kant poate fi g\u0103sit\u0103 &#8230; prin o cunoa\u0219tere mai ad\u00e2nc\u0103 a unit\u0103\u021bii con\u0219tiin\u021bei individuale din energia personalit\u0103\u021bii, care explic\u0103 \u0219i identitatea eului mai bine dec\u00e2t teoria identit\u0103\u021bii numerice a lui Kant. Adev\u0103rata completare a filosofiei acestuia st\u0103, prin urmare, \u00een completarea cuno\u0219tin\u021belor psihologice, pe care le-a avut Kant despre eu \u0219i despre unitatea con\u0219tiin\u021bei. Solu\u021bia identit\u0103\u021bii trebuie s\u0103 r\u0103m\u00e2n\u0103, fiindc\u0103 f\u0103r\u0103 ea nu poate s\u0103 fie pus\u0103 unitatea con\u0219tiin\u021bei&nbsp; la baza \u0219tiin\u021bei, dar aceast\u0103 solu\u021bie s\u0103 fie formulat\u0103 \u00een alt mod, de cum a formulat-o Kant. Identitatea, care sprijin\u0103 realitatea eului, \u0219i care \u00eenlesne\u0219te trecerea de la realitatea acestuia la realitatea lumii externe, trebuie s\u0103 fie dovedit\u0103 prin legile energiei personalit\u0103\u021bii omene\u0219ti, a\u0219a ca ea s\u0103 ne \u00eenlesneasc\u0103 \u00een\u021belegerea actelor, care se petrec \u00een con\u0219tiin\u021ba noastr\u0103 real\u0103 individual\u0103, iar nu \u00een\u021belegerea actelor, care s-ar putea petrece \u00eentr-o presupus\u0103 con\u0219tiin\u021b\u0103 ideal\u0103, sau o con\u0219tiin\u021b\u0103 \u00een genere.&nbsp;<\/p>\n\n\n\n<p><strong>C. R\u0103dulescu-Motru<\/strong>, <em>Elemente de metafizic\u0103 pe baza filosofiei kantiane<\/em> (1928), p. 156\u2013157.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>Kant, \u00een fruntea subiectivi\u0219tilor, a \u00eencercat s\u0103 salveze virtu\u021bile cognitive ale cunoa\u0219terii individuale, arunc\u00e2nd \u00een cump\u0103na discu\u021biilor ideea despre \u201econ\u0219tiin\u021ba \u00een genere\u201d. Kant spera s\u0103 confere categoriilor \u0219i formelor de intui\u021bie o valoare cognitiv\u0103, ancor\u00e2ndu-le \u00eentr-o con\u0219tiin\u021b\u0103 \u00een genere. Dar prin \u201econ\u0219tiin\u021ba \u00een genere\u201d se l\u0103mure\u0219te cel mult acordul colectiv cu privire la un con\u021binut presupus drept con\u021binut de cunoa\u0219tere, nu \u00eens\u0103 valoarea cognitiv\u0103 \u00een sine a acestui con\u021binut. Un fenomen de con\u0219tiin\u021b\u0103, indiferent c\u0103 are loc \u00eentr-o singur\u0103 con\u0219tiin\u021b\u0103 izolat\u0103, sau c\u0103 are loc \u00eentr-o singur\u0103 con\u0219tiin\u021b\u0103 izolat\u0103, sau c\u0103 are loc \u00eentr-o con\u0219tiin\u021b\u0103 \u00een genere a umanit\u0103\u021bii, r\u0103m\u00e2ne tot \u201efenomen de con\u0219tiin\u021b\u0103\u201d; generalizarea unui fapt de con\u0219tiin\u021b\u0103 nu \u00eenzestreaz\u0103 acest fapt cu virtu\u021bi cognitive. \u00cencercarea lui Kant r\u0103m\u00e2ne cea mai serioas\u0103 \u00eencercare f\u0103cut\u0103 sub unghi \u201esubiectivist\u201d, de a salva cunoa\u0219terea ca atare. O socotim totu\u0219i e\u0219uat\u0103. Nu fiindc\u0103 teoria despre con\u0219tiin\u021ba \u00een genere nu \u0219i-ar avea frumuse\u021bea ei, ci fiindc\u0103 ea nu explic\u0103 ceea ce \u0219i-a propus.&nbsp;<\/p>\n\n\n\n<p><strong>Lucian Blaga<\/strong>, <em>Censura transcendent\u0103. \u00cencercare metafizic\u0103<\/em> (1934), p. 141\u2013141.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>Kant aduce &#8230; o schimbare de perspectiv\u0103, fundamental\u0103 \u0219i inedit\u0103. Dup\u0103 d\u00e2nsul spiritul nostru nu este o oglind\u0103 pasiv\u0103, pentru \u00eenregistrarea fidel\u0103 a unor lucruri exterioare, ci are o putere proprie de crea\u021bie spontan\u0103, generatoare de adev\u0103ruri, ca un paiajen care scoate din sine firile cu care \u00ee\u0219i va f\u0103uri \u021bes\u0103tura, instrumentul s\u0103u de captare. Eul nostru, fiind unul, av\u00e2nd o unitate indisolubil\u0103, simte nevoia imperioas\u0103 ca toate cuno\u0219tin\u021bele noastre s\u0103 prezinte aceia\u0219i unitate des\u0103v\u00e2r\u0219it\u0103. Necesitatea de baz\u0103 a spiritului nostru e unitatea, \u0219i lumea experien\u021bei exterioare, ca s\u0103 poat\u0103 deveni obiectul nostru de cunoa\u0219tere trebuie s\u0103 se conformeze acestei necesit\u0103\u021bi, c\u0103ci a cugeta nu este alta dec\u00e2t a lega reprezent\u0103rile \u00eentre ele, raport\u00e2ndu-le la o con\u0219tiin\u021b\u0103 unitar\u0103. Pentru a realiza unitatea cerut\u0103 de natura spiritului nostru, \u00een haosul datelor multiple, variabile \u0219i confuze, furnizate de experien\u021b\u0103, spiritul nostru creeaz\u0103 o serie de forme, un \u0219irag de tipare, \u00een care s\u0103 se \u00eensereze materialul haotic venit din afar\u0103, c\u0103p\u0103t\u00e2nd astfel o form\u0103, dob\u00e2ndind o ordine, o unitate. Aceast\u0103 idee kantian\u0103 c\u0103 spiritul nostru n\u0103scoce\u0219te jgheaburi de colectare pentru coordonarea materialului sensibil, confuz \u0219i haotic, c\u0103 eul nostru inventeaz\u0103 calapoade de organizare cu ajutorul c\u0103rora introduce armonie \u00een multiplicitatea anarhic\u0103 a datelor experien\u021bei, cu un cuv\u00e2nt, c\u0103 spiritul nostru se serve\u0219te de forme de unificare proprii, \u2013 ideea aceasta este un bun definitiv c\u00e2\u0219tigat de filosofie.<\/p>\n\n\n\n<p><strong>Ion Petrovici<\/strong>, <em>Via\u021ba \u0219i opera lui Kant (Dou\u0103sprezece lec\u021bii universitare)<\/em>, (1936), p. 26.&nbsp;<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>&#8230; \u00een ordinea ra\u021biunii <em>teoretice<\/em>, kantismul este \u00een acela\u0219i timp o accentuare a idealismului \u0219i o salvare a lui de solipsismul berkeleyan \u0219i de probabilismul lui Hume. Ceea ce izbe\u0219te mai ales \u00een kantism p\u00e2n\u0103 \u00een vremea noastr\u0103 e afirma\u021bia banalizat\u0103 c\u0103 nu cunoa\u0219tem lucrurile \u00een sine, noumenele, ci numai <em>fenomenele<\/em>. T\u00e2lcul ad\u00e2nc al \u201emarginelor cuno\u0219tin\u021bei\u201d nu e strict fenomenalist ci e metafizic: lucrul \u00een sine e necunoscut, fiindc\u0103 el e libertate, cauzalitate inteligibil\u0103, voin\u021ba absolut\u0103. Orice cunoa\u0219tere a libert\u0103\u021bii cosmice suprim\u0103 propria mea libertate. Dac\u0103 eu sunt liber, mi-e \u00eenchis accesul teoretic la realitatea metafizic\u0103, ea \u00eens\u0103\u0219i alc\u0103tuit\u0103 din centre de voin\u021ba liber\u0103.&nbsp;<\/p>\n\n\n\n<p><strong>Mircea Florian<\/strong>, <em>Cunoa\u0219tere \u0219i existen\u021b\u0103<\/em> (1939), p. 117.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>O doctrin\u0103 filosofic\u0103 este sau nu este rotunjit\u0103 (de cele mai multe ori este pentru autor \u0219i nu este pentru urma\u0219i); dar un sistem critic, preg\u0103titor deci, <em>trebuie <\/em>s\u0103 se \u00eencheie \u0219i s\u0103 se rotunjeasc\u0103, fiindc\u0103 altfel nu po\u021bi trece de la preg\u0103tirea doctrinei la doctrina \u00eens\u0103\u0219i. Iar aci st\u0103 curiozitatea \u0219i, poate, t\u00e2lcul ad\u00e2nc al sistemului critic kantian: c\u0103 nu se \u00eencheie, nel\u0103s\u00e2nd \u00een fapt niciodat\u0103 pe deplin, pe autor, s\u0103 ias\u0103 din faza de preg\u0103tire. \u0218i procesul acesta nu se \u00eent\u00e2mpl\u0103, ca la doctrin\u0103, \u00een ochii celorlal\u021bi; se \u00eent\u00e2mpl\u0103 \u00een primul r\u00e2nd pentru autor, pentru Kant. \u00cen deceniul \u00een care \u00ee\u0219i public\u0103 operele sale critice, aproape to\u021bi prietenii \u0219i adversarii s\u0103i (dup\u0103 c\u00e2te se pot desprinde din scrisori) a\u0219teapt\u0103 de la el o \u201edoctrin\u0103\u201d, adic\u0103 o filosofie moral\u0103, pe de o parte, o metafizic\u0103 a naturii, pe de alta. Kant le va da, acum \u0219i mai t\u00e2rziu, c\u00e2te ceva \u00een sensul acesta. Dar le va da mai ales o oper\u0103 critic\u0103 dup\u0103 alta, dovedind c\u0103, \u00een timp ce al\u021bii socotesc preg\u0103tirea critic\u0103 \u00eencheiat\u0103, el surprinde ne\u00eencetat goluri, golul acela unic, poate, care \u00eel va urm\u0103ri p\u00e2n\u0103 la cap\u0103tul medita\u021biilor sale.&nbsp;<\/p>\n\n\n\n<p><strong>Constantin Noica<\/strong>, <em>Dou\u0103 introduceri \u0219i o trecere spre idealism<\/em> (1943), p. 4.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>Trebuie s\u0103 spunem c\u0103 meritul cel mare al lui Kant r\u0103m\u00e2ne o critic\u0103 a cunoa\u0219terii, care a limitat filosofia la istorie \u2013 excluz\u00e2nd o cunoa\u0219tere a lucrului \u00een sine, dincolo de istorie. O filosofie \u00een acest sens n-a mai fost cu putin\u021b\u0103 dup\u0103 Kant \u2013 c\u0103ci, ulterior, istoria a devenit metafizic\u0103 \u2013 ceea ce a fost c\u00e2\u0219tigat a fost c\u00e2\u0219tigat \u0219i nimic nu se poate \u00eentoarce aci. Dar cunoa\u0219terea intern\u0103 \u201ea facult\u0103\u021bilor\u201d, confuzia despre sensul fenomenelor \u00een lumea <em>interioar\u0103<\/em>, problemele con\u0219tiin\u021bei sunt at\u00e2t de nel\u0103murite la Kant, \u00eenc\u00e2t c\u00e2\u0219tigul critic care fusese at\u00e2t de definitiv, pentru lumea extern\u0103, n-a mai fost un c\u00e2\u0219tig critic, ci dimpotriv\u0103. Sistemele g\u0103site \u00een lumea extern\u0103 s-au retran\u0219at \u00een cea interioar\u0103 \u0219i au r\u0103s\u0103rit sistemele metafizice, idealiste ale eului, ale con\u0219tiin\u021bei \u0219i ale psihologicului. \u0218i nici nu era greu, fiindc\u0103 \u00eensu\u0219i Kant d\u0103dea un exemplu r\u0103u. El vorbea despre ra\u021biune ca facultate intern\u0103 cu un dogmatism care nu putea s\u0103 nu dea roade gre\u0219ite. G\u00e2ndirea \u0219i opera\u021biile ei, i s-au p\u0103rut lui Kant fenomene \u0219i asupra lor nu putea \u00eenc\u0103pea discu\u021bie c\u0103 sunt supuse cunoa\u0219terii. Pare cert c\u0103 pentru Kant ceea ce considera ca lucru \u00een sine era substratul existen\u021bei \u00eens\u0103\u0219i, c\u0103 numai el nu poate fi cunoscut, c\u0103, de pild\u0103, opera\u021biile g\u00e2ndirii \u0219i ale cunoa\u0219terii erau \u201efenomene\u201d, \u00een sensul r\u0103u, care puteau fi obiect al cunoa\u0219terii \u0219i de care el s-a \u0219i ocupat, propriu-zis le-a considerat solu\u021bionate, de\u0219i abia azi vedem c\u0103 nu sunt solu\u021bionate deloc.&nbsp;<\/p>\n\n\n\n<p><strong>Camil Petrescu<\/strong>, <em>Doctrina substan\u021bei<\/em> (1954\/1988), vol. I, p. 190.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>\u00cen cazul <em>unit\u0103\u021bii<\/em> g\u0103site de Kant avem percep\u021bia unui conflict \u00eentre tendin\u021ba expansiv\u0103 a vie\u021bii \u0219i o for\u021b\u0103 inhibitiv\u0103 a acestei tendin\u021be. \u00centr-adev\u0103r, dac\u0103 voim s\u0103 golim con\u0219tiin\u021ba noastr\u0103 de orice con\u021binut empiric \u00een a\u0219a fel ca s\u0103 r\u0103m\u00e2n\u0103 numai con\u0219tiin\u021ba <em>identit\u0103\u021bii numerice a eului nostru<\/em>, sim\u021bim o \u00eempotrivire puternic\u0103: con\u0219tiin\u021ba nu se las\u0103 golit\u0103. E cazul s\u0103 spunem despre ea aceea ce anticii spuneau despre natur\u0103: c\u0103 fuge de vid! A\u0219a cum aerul tinde s\u0103 n\u0103v\u0103leasc\u0103 \u00eentr-un recipient din care a fost scos cu ma\u0219ina pneumatic\u0103, for\u021ba expansiv\u0103 a vie\u021bii ne \u00eempinge spre lumea din afar\u0103, produc\u00e2nd <em>opozi\u021bia<\/em> \u00eentre \u201eeu\u201d \u0219i lume \u0219i umpl\u00e2nd astfel con\u0219tiin\u021ba noastr\u0103 de con\u021binut empiric. A ne \u00eempotrivi acestei tendin\u021be spre a ob\u021bine un \u201eeu\u201d absolut identic cu sine \u00eensu\u0219i, unitatea absolut\u0103, \u00eenseamn\u0103 a ob\u021bine un \u201eeu\u201d mort &#8230; Acesta este elementul central al filosofiei kantiene.<\/p>\n\n\n\n<p>\u00cen locul acestei unit\u0103\u021bi moarte, noi substituim <em>unitatea realului<\/em>.<\/p>\n\n\n\n<p>Depinde de felul \u00een care \u00een con\u0219tiin\u021ba noastr\u0103 se suprim\u0103 <em>opozi\u021bia<\/em> \u00eentre \u201eeu\u201d \u0219i \u201eobiect\u201d, pentru ca <em>unitatea<\/em> ob\u021binut\u0103 s\u0103 fie ori <em>form\u0103 pur\u0103<\/em>, ca la Kant, ori <em>realitate pur\u0103<\/em>, ca \u00een Realismul critic.&nbsp;<\/p>\n\n\n\n<p>\u00cen primul caz, <em>unitatea<\/em> se ob\u021bine printr-o z\u0103g\u0103zuire a cursului obi\u0219nuit al vie\u021bii, care fiind \u00eendreptat spre \u201eexterior\u201d produce deci <em>opozi\u021bia<\/em> \u0219i ca atare <em>pluralitatea<\/em>.&nbsp;<\/p>\n\n\n\n<p>Din contr\u0103, c\u00e2nd \u00een loc de z\u0103g\u0103zuire a cursului acestuia al vie\u021bii avem o inversare natural\u0103 a acestuia: bun\u0103oar\u0103 \u00een momentele de <em>nefor\u021bat\u0103 <\/em>concentrare \u00een noi \u00een\u0219ine, ca atunci c\u00e2nd g\u00e2ndim \u00een mod spontan, \u00een cazul acesta <em>opozi\u021bia<\/em> \u00eentre \u201eeu\u201d \u0219i lumea exterioar\u0103 dispare f\u0103r\u0103 ca \u00een locul ei s\u0103 se substituie&nbsp; \u2013 ca \u00een cazul cel\u0103lalt \u2013 o alt\u0103 opozi\u021bie: aceea \u00eentre for\u021ba expansiv\u0103 a vie\u021bii \u0219i for\u021ba inhibitiv\u0103 a acesteia, astfel c\u0103 de ast\u0103dat\u0103 ob\u021binem adev\u0103rata <em>unitate<\/em>, care rezid\u0103 \u00een <em>realul pur<\/em>.&nbsp;<\/p>\n\n\n\n<p><strong>Alexandru Bogza<\/strong>, <em>Realismul critic<\/em> (1982), p. 35.<\/p>\n\n\n\n<div style=\"height:40px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity is-style-wide\"\/>\n\n\n\n<h3 class=\"wp-block-heading has-ast-global-color-4-background-color has-background\" id=\"2021\">2023<\/h3>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h5 class=\"wp-block-heading alignfull\"><strong>STUDII DE ISTORIE A FILOSOFIEI ROM\u00c2NE\u0218TI, VOL. 19 (2023): FILOSOFIE \u0218I PSIHOLOGIE <\/strong><br><strong>(cu o sec\u021biune special\u0103 dedicat\u0103 lui C. R\u0103dulescu-Motru)<\/strong><\/h5>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<blockquote class=\"wp-block-quote is-style-default is-layout-flow wp-block-quote-is-layout-flow\" style=\"font-size:15px;font-style:normal;font-weight:400\">\n<p>\u201eAgentul mecanic are efecte prev\u0103zute, at\u00e2t pot fi ele de bine calculate; animalul ac\u021bioneaz\u0103 dup\u0103 trebuin\u021be constante \u0219i uniforme; faptele omului \u00eens\u0103 nu pot fi nici calculate de mai \u2019nainte, nici puse \u00een r\u00e2ndul celor animale; ele sunt \u00eentr-o categorie aparte. <br>Fiindc\u0103 ele sunt faptele unui suflet, ne spune credin\u021ba popular\u0103. Psihologia se mul\u021bume\u0219te s\u0103 ne spun\u0103: fiindc\u0103 ele sunt suflete\u0219ti. \u00cen\u021belesul cuv\u00e2ntului suflet presupune existen\u021ba unui substrat, cu anumite propriet\u0103\u021bi \u0219i anumit\u0103 conforma\u021bie; despre acest substrat noi nu avem \u00eens\u0103 o cuno\u0219tin\u021b\u0103 sigur\u0103. Experien\u021ba nu-l dovede\u0219te, \u0219i ceiace e mai important: logica nu-l cere. Putem cunoa\u0219te \u0219tiin\u021bifice\u0219te un grup de fapte f\u0103r\u0103 s\u0103 avem nevoie de a le pune \u00een leg\u0103tur\u0103 cu un substrat, \u2013 a\u0219a procedeaz\u0103 \u0219i toate \u0219tiin\u021bele naturale cu faptele naturii; \u2013 prin urmare putem studia faptele suflete\u0219ti, indiferent dac\u0103 exist\u0103 sau nu la baza lor un suflet. \u00cen tot cazul, de existen\u021ba sufletului nu are s\u0103 se ocupe psihologia, ci filosofia, \u0219i cu deosebire metafizica. Psihologia se mul\u021bume\u0219te s\u0103 ne descrie faptele suflete\u0219ti \u0219i s\u0103 stabileasc\u0103 condi\u021biunile \u00een care acestea se produc. Stabilirea ipotezei unui suflet, sau unor suflete, ca substrat al faptelor suflete\u0219ti, nu intr\u0103 \u00een obiectul psihologiei, cum nu intr\u0103 \u00een obiectul \u0219tiin\u021belor speciale naturale stabilirea ipotezei asupra substratului materiei \u0219i al vie\u021bii. Obiectul psihologiei ca \u0219tiin\u021b\u0103 este constituit \u00een mod suficient din faptele vie\u021bii suflete\u0219ti, luate a\u0219a cum aceste apar \u00een experien\u021b\u0103. C\u00e2nd dep\u0103\u0219im acest obiect, facem filosofia psihologiei, a\u0219a cum facem filosofia fizicei sau a biologiei c\u00e2nd ne ocup\u0103m de substratul faptelor fizice sau biologice.\u201d<br>(C. R\u0103dulescu-Motru, <em>Curs de psihologie<\/em>, Bucure\u0219ti, Cultura Na\u021bional\u0103, 1923, p. 3.)<\/p>\n<\/blockquote>\n\n\n\n<p>Cu ocazia anivers\u0103rii a 100 de ani de la tip\u0103rirea <em>Cursului de psihologie<\/em> al lui C. R\u0103dulescu-Motru (1923), <em>Studii de istorie a filosofiei rom\u00e2ne\u0219ti<\/em> v\u0103 invit\u0103 s\u0103 participa\u021bi cu cercet\u0103ri inedite  la sec\u021biunea tematic\u0103 a volumului 19 (2023): <strong>Filosofie \u0219i psihologie. C. R\u0103dulescu-Motru<\/strong>. Suntem interesa\u021bi \u00eendeosebi de abord\u0103ri istorice \u0219i teoretice care ating urm\u0103toarele subiecte:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>istoria psihologiei \u00een Rom\u00e2nia: psihologie ra\u021bional\u0103 vs. psihologie empiric\u0103; primele cursuri \u0219i manuale de psihologie; programul lui Maiorescu \u0219i al maiorescienilor privind psihologia; prezen\u021ba psihologiei \u00een <em>Studii filosofice<\/em> (1907\u20131915) \u0219i \u00een <em>Revista de filosofie<\/em> (1923\u20131943) etc.;<\/li>\n\n\n\n<li>contribu\u021bia lui C. R\u0103dulescu-Motru \u00een domeniul psihologiei: de la <em>Problemele psihologiei <\/em>(1898) la <em>Curs de psihologie<\/em> (1923);<\/li>\n\n\n\n<li>fundamentarea epistemologic\u0103 a psihologiei \u0219tiin\u021bifice;<\/li>\n\n\n\n<li>metafizic\u0103 \u0219i psihologie;<\/li>\n\n\n\n<li>\u00eent\u00e2lnirea dintre fenomenologie \u0219i psihologie;<\/li>\n\n\n\n<li>filosofie psihologic\u0103 \u0219i psihologie filosofic\u0103;<\/li>\n\n\n\n<li>filosofia abisal\u0103 vs. psihologia incon\u0219tientului.<\/li>\n<\/ul>\n\n\n\n<p class=\"has-text-align-left\" style=\"font-size:14px\"><i class=\"fas fa-paper-plane\"><\/i> Studiile (5.000\u20138.000 de cuvinte), \u00eenso\u021bite de rezumat \u0219i cuvinte-cheie \u00een limba englez\u0103, vor fi trimise p\u00e2n\u0103 la data de 30 septembrie 2023 pe adresa: sifr@institutuldefilosofie.ro<\/p>\n\n\n\n<div style=\"height:10px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>Pentru detalii privind regulile formale \u0219i modul \u00een care se evalueaz\u0103 articolele, vezi:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/pentru-autori\/\">Pentru autori<\/a><\/li>\n\n\n\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/evaluarea-articolelor\/\">Evaluarea articolelor<\/a><\/li>\n<\/ul>\n\n\n\n<div style=\"height:40px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h5 class=\"wp-block-heading\" id=\"repere-bibliografice\">FILOSOFIE \u0218I PSIHOLOGIE (c\u00e2teva repere bibliografice de <strong>Titus Lates<\/strong>)<\/h5>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>Lucian Blaga,&nbsp;<em>Trilogia cunoa\u0219terii<\/em>&nbsp;(1943);&nbsp;<em>Trilogia culturii<\/em>&nbsp;(1944)<\/p>\n\n\n\n<p>Mircea Florian,&nbsp;&nbsp;<em>Recesivitatea ca structur\u0103 a lumii<\/em>&nbsp;[1960] (1983,1987)<\/p>\n\n\n\n<p>Titu Maiorescu,&nbsp;<em>Probleme de psihologie<\/em>&nbsp;(1860);&nbsp;<em>Cercet\u0103ri psihologice<\/em>&nbsp;(1868\/69);&nbsp;<em>Din experien\u021ba psihologic\u0103<\/em>&nbsp;(1888).<\/p>\n\n\n\n<p>Mircea Manca\u0219,&nbsp;<em>Contribu\u021bii la psihologia fenomenului estetic<\/em>&nbsp;(1941).<\/p>\n\n\n\n<p>Nicolae M\u0103rgineanu,&nbsp;<em>Psihologie logic\u0103 \u0219i matematic\u0103<\/em>&nbsp;(1975).<\/p>\n\n\n\n<p>P. P. Negulescu,&nbsp;<em>Psihologia stilului<\/em>&nbsp;(1896);&nbsp;<em>Psihologia cosmologiilor<\/em>&nbsp;(1895).<\/p>\n\n\n\n<p>\u0218tefan Odobleja,&nbsp;<em>Psychologie consonantiste<\/em>&nbsp;(1938; 1939).<\/p>\n\n\n\n<p>Ion Petrovici, \u201eFilosofie \u0219i psihologie\u201d (\u00een&nbsp;<em>Studii filosofice<\/em>, vol. II, 1907); \u201ePreten\u021biile psihologiei la critica cunoa\u0219terii\u201d (\u00cen&nbsp;<em>Studii istorico-filosofice<\/em>, 1943)<\/p>\n\n\n\n<p>Mihai D. Ralea,&nbsp;<em>Psihologie \u0219i via\u021b\u0103<\/em>&nbsp;(1938).<\/p>\n\n\n\n<p>C. R\u0103dulescu-Motru,&nbsp;<em>Puterea sufleteasc\u0103<\/em>&nbsp;(1908);&nbsp;<em>Curs de psihologie<\/em>&nbsp;(1923);&nbsp;<em>Personalismul energetic<\/em>&nbsp;(1927).<\/p>\n\n\n\n<p>Eugeniu Sperantia,&nbsp;<em>Contribu\u021biuni la psiho-biologia g\u00e2ndirii<\/em>&nbsp;(1922).<\/p>\n\n\n\n<p>N. Vaschide,&nbsp;<em>Essai sur la psychologie de la main<\/em>&nbsp;(1909).<\/p>\n\n\n\n<p>\u0218tefan Velovan,&nbsp;<em>Mecanica psihologic\u0103<\/em>&nbsp;(1926).<\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons Licence\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by\/4.0\/80x15.png\"><\/a><br><b>Studii de istorie a filosofiei rom\u00e2ne\u0219ti<\/b> is licensed under a <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by\/4.0\/\">Creative Commons Attribution 4.0 International License<\/a>.\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h3 class=\"wp-block-heading has-ast-global-color-4-background-color has-background\" id=\"2021\">2022<\/h3>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h5 class=\"wp-block-heading alignfull\"><strong>STUDII DE ISTORIE A FILOSOFIEI ROM\u00c2NE\u0218TI, VOL. 18 (2022): \u0218TIIN\u021a\u0102 \u0218I METAFIZIC\u0102 (cu o sec\u021biune special\u0103 dedicat\u0103 lui Ion Petrovici)<\/strong><\/h5>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<blockquote class=\"wp-block-quote is-style-default is-layout-flow wp-block-quote-is-layout-flow\" style=\"font-size:15px;font-style:normal;font-weight:400\">\n<p>Continuitatea care se g\u0103se\u015fte \u00eentre cercet\u0103rile \u015ftiin\u0163ifice propriu-zise \u015fi acele de natur\u0103 metafizic\u0103 este a\u015fa de net\u0103g\u0103duit\u0103, \u00eenc\u00e2t ne explic\u0103m pentru ce at\u00e2\u0163ia oameni de \u015ftiin\u0163\u0103 exact\u0103 au alunecat pe nesim\u0163ite \u00een \u0163inutul metafizicii. Unii au recunoscut-o, al\u0163ii nu, continu\u00e2nd s\u0103 fac\u0103 r\u0103zboi de exterminare unor specula\u0163ii de care totu\u015fi nu erau str\u0103ini. C\u00e2nd de pild\u0103 at\u00e2\u0163ia naturali\u015fti repro\u015feaz\u0103 medita\u0163iilor metafizice c\u0103 au n\u0103scocit \u201efantoma unui suflet imaterial\u201d, obiect\u00e2ndu-le c\u0103 totul \u00een natur\u0103 este numai \u201emolecule \u015fi atome\u201d, \u2013 cu aceasta ei fac tot o afirma\u0163ie de metafizic\u0103, \u00eentruc\u00e2t se pronun\u0163\u0103 asupra ultimelor elemente ale existen\u0163ei. A\u015fa c\u0103 de foarte multe ori nu se combate metafizica, cu argumente care-i ruineaz\u0103 principiul, ci pur \u015fi simplu se combat afirma\u0163ii metafizice cu alte afirma\u0163ii tot de natur\u0103 metafizic\u0103, de\u015fi adesea acestea \u00ee\u015fi ignoreaz\u0103 propriul lor caracter. (Ion Petrovici, \u201eMetafizica \u0219i legitimitatea ei\u201d, \u00een <em>Introducere \u00een metafizic\u0103<\/em>, Edi\u021bia [a] II-a complectat\u0103, Bucure\u0219ti, Editura Casei \u0218coalelor, 1929, pp. 19\u201320.)<\/p>\n<\/blockquote>\n\n\n\n<h5 class=\"wp-block-heading\">(1) Sec\u021biunea tematic\u0103 <strong>\u0218tiin\u021b\u0103 \u0219i metafizic\u0103<\/strong><\/h5>\n\n\n\n<p><em>Studii de istorie a filosofiei rom\u00e2ne\u0219ti<\/em> v\u0103 invit\u0103 s\u0103 colabora\u021bi cu materiale care investigheaz\u0103 modul \u00een care filosofii \u0219i oamenii de \u0219tiin\u021b\u0103 rom\u00e2ni au conceput de-a lungul timpului raportul dintre \u0219tiin\u021b\u0103 \u0219i metafizic\u0103. Suntem interesa\u021bi \u00een mod particular (dar nu exclusiv) de texte care trateaz\u0103:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>schimb\u0103rile conceptuale prin care a trecut metafizica \u00een secolele 19\u201321 pe fondul diferitelor dezbateri\/controverse \u00eentre filosofi \u0219i oameni de \u0219tiin\u021b\u0103; modul \u00een care aceste dezbateri s-au reflectat \u00een lucr\u0103rile filosofilor \u0219i oamenilor de \u0219tiin\u021b\u0103 din Rom\u00e2nia;<\/li>\n\n\n\n<li>obiectivele epistemice ale metafizicii prin compara\u021bie cu cele ale \u0219tiin\u021bei \u0219i discu\u021biile privind legitimitatea \u00eentreb\u0103rilor metafizice;<\/li>\n\n\n\n<li>discu\u021biile cu privire la bazele metafizice ale \u0219tiin\u021bei sau la rolul metafizicii \u00een constituirea no\u021biunilor \u0219tiin\u021bei;<\/li>\n\n\n\n<li>metafizica oamenilor de \u0219tiin\u021b\u0103 din Rom\u00e2nia (explicit\u0103 sau implicit\u0103);<\/li>\n\n\n\n<li>modul \u00een care rezultatele\/descoperirile \u0219tiin\u021bei au reconfigurat discursul metafizic al filosofilor rom\u00e2ni.<\/li>\n<\/ul>\n\n\n\n<p class=\"has-text-align-left\" style=\"font-size:14px\"><i class=\"fas fa-paper-plane\"><\/i> A\u0219tept\u0103m studii (5.000-8.000 de cuvinte) p\u00e2n\u0103 la data de 30 august 2022, pe adresa: sifr@institutuldefilosofie.ro<\/p>\n\n\n\n<p>Pentru regulile formale \u0219i modul \u00een care se evalueaz\u0103 articolele, vezi:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/pentru-autori\/\">Pentru autori<\/a><\/li>\n\n\n\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/evaluarea-articolelor\/\">Evaluarea articolelor<\/a><\/li>\n<\/ul>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h5 class=\"wp-block-heading\">(2) Sec\u021biunea tematic\u0103 <strong>Ion Petrovici (1882\u20131972)<\/strong><\/h5>\n\n\n\n<p><em>Studii de istorie a filosofiei rom\u00e2ne\u0219ti<\/em> v\u0103 invit\u0103 s\u0103 colabora\u021bi cu exegeze \u0219i comentarii asupra contribu\u021biilor lui Ion Petrovici \u00een filosofie.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-left\" style=\"font-size:14px\"><i class=\"fas fa-paper-plane\"><\/i> A\u0219tept\u0103m studii (5.000-8.000 de cuvinte) p\u00e2n\u0103 la data de 30 august 2022, pe adresa: sifr@institutuldefilosofie.ro<\/p>\n\n\n\n<p>Pentru regulile formale \u0219i modul \u00een care se evalueaz\u0103 articolele, vezi:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/pentru-autori\/\">Pentru autori<\/a><\/li>\n\n\n\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/evaluarea-articolelor\/\">Evaluarea articolelor<\/a><\/li>\n<\/ul>\n\n\n\n<div style=\"height:40px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h5 class=\"wp-block-heading\" id=\"repere-bibliografice\">\u0218TIIN\u021a\u0102 \u0218I METAFIZIC\u0102 (repere bibliografice de <strong>Titus Lates<\/strong>)<\/h5>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-ast-global-color-8-background-color has-background\">\u0218tiin\u021bele experimentale, cu toat\u0103 exactitatea lor, care se p\u0103streaz\u0103 \u00een metodele lor, ajung la concluzii deosebite \u0219i adeseori contrazic\u0103toare unele cu altele. Cazul cel mai tipic \u00een aceast\u0103 privin\u021b\u0103 \u00eel afl\u0103m \u00een dezacordul care exist\u0103 \u00eentre ultimele concluzii ale \u0219tiin\u021belor naturale \u0219i explicarea fenomenelor suflete\u0219ti. Dup\u0103 concluziile \u0219tiin\u021belor naturale, fenomenele suflete\u0219ti sunt simple epifenomene, care nu adaug\u0103 \u0219i nu scad nimic la unitatea energiei universale. Din experien\u021ba sa, fiecare om se convinge \u00eens\u0103, c\u0103 fenomenele suflete\u0219ti se \u00eempletesc cu cele ale materiei \u0219i c\u0103 nu poate fi o explicare a celui mai elementar fapt de con\u0219tiin\u021b\u0103, f\u0103r\u0103 ca dispozi\u021biile incon\u0219tientului s\u0103 nu intervin\u0103. Cum se \u00eempac\u0103 aceast\u0103 convingere, care izvor\u0103\u0219te din experien\u021ba fiec\u0103rui om, cu concluzia \u0219tiin\u021belor naturale&nbsp; c\u0103 \u00eentre energia material\u0103 \u0219i faptul sufletesc nu exist\u0103 nici o leg\u0103tur\u0103 direct\u0103? Singur\u0103, numai con\u0219tiin\u021ba superioar\u0103 a metafizicii, care st\u0103 deasupra \u0219i a \u0219tiin\u021belor naturale \u0219i a \u0219tiin\u021belor suflete\u0219ti, poate aduce o \u00eemp\u0103care. Asemeni dezacorduri sunt foarte numeroase \u00eentre diferite \u0219tiin\u021be.<\/p>\n\n\n\n<p class=\"has-ast-global-color-8-background-color has-background\">Dar rolul metafizicii nu se m\u0103rgine\u0219te aici. \u00cenl\u0103untrul fiec\u0103rei \u0219tiin\u021be, no\u021biunile fundamentale au nevoie de completare superioar\u0103. Fiecare \u0219tiin\u021b\u0103 se bazeaz\u0103 pe axiome \u0219i principii, care nu se pot dovedi dec\u00e2t dintr-un punct de vedere superior \u0219tiin\u021bei speciale. Axiomele mecanicii \u0219i ale geometriei, bun\u0103oar\u0103, trebuie sus\u021binute printr-o reflectare ajutat\u0103 de cuno\u0219tin\u021bele fiziologiei \u0219i psihologiei; iar principiile biologiei nu pot fi \u00een\u021belese f\u0103r\u0103 postulatul unit\u0103\u021bii energiei, al c\u0103rei raport de echivalen\u021b\u0103 \u00eel stabilesc experien\u021bele f\u0103cute \u00een fizic\u0103. Nu este \u0219tiin\u021b\u0103, care s\u0103 nu aib\u0103 nevoie pentru \u00een\u021belegerea no\u021biunilor ei fundamentale de contribu\u021bia unei alte \u0219tiin\u021be, a\u0219a c\u0103 \u00eentotdeauna intervine o corectare reciproc\u0103 \u00eentre deosebitele acte \u0219tiin\u021bifice. Aceast\u0103 corectare nu poate fi \u00eens\u0103 l\u0103sat\u0103 la voia \u00eent\u00e2mpl\u0103rii. Omul de \u0219tiin\u021b\u0103 special\u0103 trebuie s\u0103 g\u0103seasc\u0103 \u00eenaintea sa o \u0219tiin\u021b\u0103 anume organizat\u0103, care s\u0103-i \u00eenlesneasc\u0103 aprofundarea no\u021biunilor fundamentale, pe care el adeseori le-a adoptat numai prin puterea tradi\u021biei. Aceast\u0103 \u0219tiin\u021b\u0103 este metafizica. \u00cen ea se g\u0103sesc discutate principiile fundamentale ale fiec\u0103rei \u0219tiin\u021be speciale.<\/p>\n\n\n\n<p><strong>Constantin R\u0103dulescu-Motru, <em>Elemente de metafizic\u0103. Principalele probleme ale filosofiei contimporane pe \u00een\u021belesul tuturor<\/em> (1912).<\/strong><em> <\/em><em>Elemente de metafizic\u0103 pe baza filosofiei kantiene<\/em>, edi\u021bia definitiv\u0103, Bucure\u0219ti, Editura Casa \u0218coalelor, 1928.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-css-opacity\"\/>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-ast-global-color-8-background-color has-background\">Dac\u0103 a cunoa\u0219te \u00eensemneaz\u0103 a pune \u00een leg\u0103tur\u0103, a scoate lucrurile din izolare, a le introduce \u00eentr-o \u021bes\u0103tur\u0103 \u2013 <em>a \u0219ti \u00eenseamn\u0103 a unifica<\/em>. Toate \u0219tiin\u021bele pozitive \u2013 pentru moment l\u0103s\u00e2nd la o parte metafizica \u2013 toate aceste \u0219tiin\u021be (fizica, chimia, biologia etc.) nu fac dec\u00e2t s\u0103 unifice \u00eentre d\u00e2nsele fenomenele respective. \u00cens\u0103 fiecare dintre aceste discipline reprezint\u0103 o unificare par\u021bial\u0103 a aspectelor realit\u0103\u021bii, pentru c\u0103 nici una n-o \u00eembr\u0103\u021bi\u0219eaz\u0103 \u00een \u00eentregime, ci numai felii de realitate. Dar dup\u0103 ce \u0219tiin\u021bele se restr\u00e2ng la misiunea aceasta, constituind grupe de unificare par\u021bial\u0103, opera unific\u0103rii trebuie\u0219te fatal s\u0103 mearg\u0103 mai departe. Ai unificat fenomenele \u00een grupe, <em>trebuiesc unificate \u0219i grupele<\/em>. Ele nu pot r\u0103m\u00e2nea suspendate, ci trebuiesc introduse \u00eentr-o vast\u0103 \u021bes\u0103tur\u0103 de ansamblu. Dar pentru aceast\u0103 unificare total\u0103, a tuturor tipurilor de fenomene, va trebui s\u0103 consta\u021bi \u00eendeob\u0219te c\u0103 fundamentul acestei unific\u0103ri nu-l po\u021bi g\u0103si \u00een lumea faptelor observabile. Acest fundament se g\u0103se\u0219te dincolo de sfera faptelor sensibile, dincolo de regiunea concret\u0103, dincolo de domeniul fenomenelor percepute. Cu aceasta e\u0219ti \u00eempins cu necesitate \u00een \u00eemp\u0103r\u0103\u021bia metafizicei \u0219i iat\u0103 cum nevoia de unificare a cuno\u0219tin\u021belor te duce fatal c\u0103tre metafizic\u0103.<\/p>\n\n\n\n<p><strong>Ion Petrovici, \u201eMetafizica \u00een filosofia contemporan\u0103\u201d (1925). <\/strong><em>Valoarea omului \u0219i alte conferin\u021be,<\/em> Bucure\u0219ti, Editura Libr\u0103ria \u201eUniversala\u201d Alcalay &amp; Co., 1925.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-css-opacity\"\/>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-ast-global-color-8-background-color has-background\">[\u2026] \u00eentotdeauna conceptul stabile\u0219te un cadru concretului; a\u0219adar, subsumarea unui obiect concret sub un concept presupune o \u00eencadrare din afar\u0103 \u00een\u0103untru a realit\u0103\u021bii concrete \u2013 fapt foarte \u00eensemnat \u0219i caracteristic pentru toat\u0103 activitatea \u0219tiin\u021bific\u0103 \u0219i tehnic\u0103. [\u2026]<\/p>\n\n\n\n<p class=\"has-ast-global-color-8-background-color has-background\">Ei bine, metafizica sau preocuparea metafizic\u0103 are la baz\u0103 o opera\u021bie tocmai contrarie. \u00cen atitudinea metafizic\u0103, eu nu pornesc de la o \u00eencercuire, de la o \u00eencadrare a realit\u0103\u021bii din afar\u0103 \u00eenl\u0103untru, ci am oarecum tendin\u021ba s\u0103 m\u0103 a\u0219ez \u00eenl\u0103untrul realit\u0103\u021bii, s\u0103-i surprind resorturile intime \u0219i s\u0103 pot s\u0103 \u0219tiu nu numai ce este obiectul, ci [\u0219i] care sunt posibilit\u0103\u021bile, virtualit\u0103\u021bile lui. Pe c\u00e2nd, prin urmare, cuno\u0219tin\u021ba \u0219tiin\u021bific\u0103 era o \u00eencadrare a realit\u0103\u021bii, <em>cuno\u0219tin\u021ba sau atitudinea metafizic\u0103 este o tr\u0103ire a realit\u0103\u021bii<\/em>.<\/p>\n\n\n\n<p><strong>Nae Ionescu, <em>Curs de metafizic\u0103. Teoria cuno\u0219tin\u021bei metafizice. Cunoa\u0219terea imediat\u0103<\/em> (1928\u20131929). <\/strong><em>Metafizica I,<\/em> Bucure\u0219ti, Comitetul pentru Tip\u0103rirea Operei lui Nae Ionescu, 1942.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-css-opacity\"\/>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-ast-global-color-8-background-color has-background\">Toate cercet\u0103rile pe care le \u00eentreprinde inteligen\u021ba sunt cuprinse \u00een schematismul ra\u021bional. Cum se poate dar spune c\u0103 metoda metafizicii e ra\u021bionamentul? Prin aceasta nu se ajunge la o deosebire a metodei metafizicii de metodele speciale ale celorlalte \u0219tiin\u021be, \u0219i nu e de admis c\u0103 metafizica ar putea fi o \u0219tiin\u021b\u0103 ce nu are nevoie de metod\u0103. Evident c\u0103 \u00een asemenea \u00eemprejur\u0103ri metafizica va fi discreditat\u0103 \u0219i Bergson ar avea perfect\u0103 dreptate s\u0103 spun\u0103 c\u0103 \u201eexperien\u021ba \u0219i specula\u021bia ra\u021bional\u0103 nu sunt capabile s\u0103 ne duc\u0103 la adev\u0103ruri metafizice\u201d. Ra\u021biunea nu poate fi socotit\u0103 ca o metod\u0103 special\u0103 pentru o anumit\u0103 direc\u021biune \u0219tiin\u021bific\u0103, fiindc\u0103 ea are caracterul unui instrument; astfel nici experien\u021ba nu poate fi o metod\u0103 apar\u021bin\u00e2nd numai unui gen de cercet\u0103ri. A\u0219a c\u0103 \u0219i ra\u021biunea \u0219i experien\u021ba necesit\u0103 metode ce difer\u0103 dup\u0103 cercet\u0103rile speciale la care dau loc, \u0219i care ar fi codurile particulare ale lor. Prin ce se deosebesc \u0219tiin\u021bele \u00eentre ele, de exemplu mecanica cereasc\u0103 de sociologie? \u00cen general prin obiect, \u00een particular prin metod\u0103. Dac\u0103 nu ar fi avut metode precise de cercet\u0103ri, \u0219tiin\u021bele experimentale s-ar fi pierdut \u00eenc\u0103 mult timp \u00een labirintul erorilor. Metoda f\u0103r\u0103 instrument este liter\u0103 moart\u0103; instrumentul f\u0103r\u0103 metod\u0103 este orb. Descartes se vede obligat s\u0103 scrie o prefa\u021b\u0103 a medita\u021biilor sale metafizice, <em>Discours de la m\u00e9thode<\/em>, pentru a schi\u021ba o metod\u0103 proprie, original\u0103, dar imperfect\u0103, iar Spinoza las\u0103 o \u00eencercare \u00eenceput\u0103 numai, <em>De emendatione intellectus<\/em>. Metafizica nu posed\u0103 table baconiene, \u0219i nu \u00eentrebuin\u021beaz\u0103 varia\u021biile concomitente \u00een aflarea adev\u0103rului. Nu e vorba aici de o cercetare numaidec\u00e2t experimental\u0103 \u00een metafizic\u0103 ci de termeni de compara\u021bie, \u00een ceea ce prive\u0219te posibilitatea metodelor. Fiindc\u0103 metafizica este \u0219ubred\u0103 f\u0103r\u0103 metod\u0103 s-a conchis c\u0103 ea nu poate fi o \u0219tiin\u021b\u0103; adev\u0103rul e c\u0103 ea poate fi o \u0219tiin\u021b\u0103&nbsp; at\u00e2ta vreme c\u00e2t nu \u0219i-a fixat o metodologie.<\/p>\n\n\n\n<p><strong>Anton Dumitriu, <em>Valoarea metafizic\u0103 a ra\u021biunii<\/em>, Bucure\u0219ti, \u201eCartea Rom\u00e2neasc\u0103\u201d, 1933<\/strong>.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-css-opacity\"\/>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-ast-global-color-8-background-color has-background\">\u00cen fa\u021ba c\u00e2ntecului de siren\u0103 al \u201etranscenden\u021bei\u201d Kant a hot\u0103r\u00e2t s\u0103 se lege singur de catarg. Metafizica constructiv\u0103 urma s\u0103 fie interzis\u0103, fiindc\u0103, cu mijloacele \u0219i \u00een condi\u021biile ei, ea nu ar putea s\u0103 dea dec\u00e2t forme ce se anuleaz\u0103 reciproc. \u00cendeosebi antinomicul cu consecin\u021ba lui, caducitatea logic\u0103 atribuit\u0103 concep\u021biilor metafizice, constituie pretextul argumenta\u021biei kantiene \u00eempotriva metafizicii constructive \u0219i a legitimit\u0103\u021bii ei. S\u0103 m\u0103rturisim c\u0103 acest fel&nbsp; de argumentare nu prea are darul de a ne \u00eendupleca. Mai \u00eent\u00e2i g\u00e2ndirea metafizic\u0103 nu ni se pare c\u0103 ar duce totdeauna \u0219i inevitabil la construc\u021bii antinomice. Argumentele posibile \u00een favoarea tezei \u0219i cele cu putin\u021b\u0103 \u00een favoarea antitezei nu au o stringen\u021b\u0103 logic\u0103 de net\u0103g\u0103duit ca s\u0103 se poat\u0103 afirma c\u0103 teza \u0219i antiteza se impun cu o egal\u0103 putere \u0219i \u00een chip necesar. O afirma\u021bie metafizic\u0103 se sprijine\u0219te de altfel \u00eentotdeauna numai pe o argumentare aproximativ\u0103 \u0219i nici nu poate s\u0103 ridice alte preten\u021bii. Al doilea: chiar dac\u0103 g\u00e2ndirea metafizic\u0103 s-ar rev\u0103rsa inevitabil \u00een antinomii, r\u0103m\u00e2ne \u00eenc\u0103 o problem\u0103 dac\u0103 aceast\u0103 situa\u021bie atinge de nulitate rezultatele g\u00e2ndirii, deoarece s-ar putea ca \u00eensu\u0219i antinomicul s\u0103 fie pozitiv-utilizabil \u00een formul\u0103rile cunoa\u0219terii. O dovad\u0103 elocvent\u0103 mi se serve\u0219te, \u00een aceast\u0103 privin\u021b\u0103 \u00een domeniul \u0219tiin\u021bei exacte \u0219i anume \u00een microfizica de ast\u0103zi care s-a hot\u0103r\u00e2t s\u0103 fac\u0103 uz de formul\u0103ri antinomice \u00een teoria corpuscular-ondulatorie a luminii. \u0218i al treilea: caducitatea concep\u021biilor metafizice, oricare ar fi motivele ei, nu este un suficient temei pentru a t\u0103ia elanul crea\u021biei metafizice fundat \u00een necesit\u0103\u021bi structurale ale spiritului omenesc. Cert, Kant a \u00eentrez\u0103rit mai limpede dec\u00e2t \u00eenainta\u0219ii s\u0103i deosebirea dintre metafizica curent\u0103 \u0219i \u0219tiin\u021b\u0103, dar el s-a gr\u0103bit s\u0103 m\u0103soare metafizica dup\u0103 criterii \u201e\u0219tiin\u021bifice\u201d. Era inevitabil s\u0103 se ajung\u0103 astfel la sfatul castr\u0103rii. Deosebirea de natur\u0103 \u00eentre metafizic\u0103 \u0219i \u0219tiin\u021b\u0103 este \u00eens\u0103, dup\u0103 p\u0103rerea noastr\u0103, a\u0219a de mare c\u0103 trebuie s\u0103 aplic\u0103m fiec\u0103reia propriile ei criterii. Autonomiile lor comunic\u0103 dar nu se confund\u0103.<\/p>\n\n\n\n<p><strong>Lucian Blaga, <em>Despre con\u0219tiin\u021ba filosofic\u0103<\/em> (1946\u20131947). <\/strong><em>Despre con\u0219tiin\u021ba filosofic\u0103<\/em>, edi\u021bie \u00eengrijit\u0103 de Dorli Blaga \u0219i Ion Maxim, Timi\u0219oara, Editura Facla, 1974.<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-css-opacity\"\/>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-ast-global-color-8-background-color has-background\">Noua \u0219tiin\u021b\u0103 orienteaz\u0103 spiritele spre lumea de aici, spre natur\u0103, spre lumea \u201eimanent\u0103\u201d, nu spre \u201etranscendent\u201d, cum cereau cultura medieval\u0103 \u0219i, cel pu\u021bin \u00een parte, chiar cea antic\u0103. Astfel, cu ajutorul noii \u0219tiin\u021be, omenirea \u00ee\u0219i caut\u0103 sensul existen\u021bei sale, \u00eempotriva idealului tradi\u021bional, \u00een cadrul vie\u021bii p\u0103m\u00e2nte\u0219ti. Se cultiv\u0103 latura natural\u0103 a individului, se proclam\u0103 desc\u0103tu\u0219area lui de opreli\u0219tile supranaturale, se legitimeaz\u0103 \u00eempotriva ascetismului dinainte aspira\u021biile spre fericire \u00een via\u021ba \u201ede aci\u201d. Odat\u0103 cu \u00eendreptarea ei spre natur\u0103, \u0219tiin\u021ba nou\u0103 g\u0103se\u0219te cel mai pre\u021bios aliat \u00een spiritul critic, adic\u0103 \u00een voin\u021ba de a pune limite, de a face deosebiri riguroase, de a impune o disciplin\u0103, \u00een sf\u00e2r\u0219it, de a elimina orice antropomorfism, orice irupere a subiectivit\u0103\u021bii. \u0218tiin\u021ba nou\u0103 a naturii e \u00eensufle\u021bit\u0103 \u00een acela\u0219i timp de tendin\u021ba spre imanent \u0219i de spiritul critic, fiindc\u0103 ea vrea s\u0103 fie obiectiv\u0103, impersonal\u0103 p\u00e2n\u0103 la anonimat.<\/p>\n\n\n\n<p class=\"has-ast-global-color-8-background-color has-background\">Toate aceste note ale \u0219tiin\u021bei naturale, \u00eent\u0103rite de dorin\u021ba omului de a se sim\u021bi fericit pe p\u0103m\u00e2nt, sunt tot at\u00e2tea lovituri \u00eempotriva metafizicii \u00een sensul ei tradi\u021bional, deci \u00eempotriva n\u0103zuin\u021bei de a c\u0103uta Absolutul \u00eentr-o lume transcendent\u0103, \u201edincolo de natur\u0103\u201d, \u00eentr-o sfer\u0103 \u201emeta-fizic\u0103\u201d. \u00centre mentalitatea modern\u0103, educat\u0103 \u0219tiin\u021bific-critic, \u0219i metafizic\u0103 s-a ivit o incompatibilitate profund\u0103, un conflict ireductibil. Un sistem metafizic apare de acum anacronic asemenea unui sistem de guvern\u0103m\u00e2nt bazat pe dreptul de origine divin\u0103. Noua \u0219tiin\u021b\u0103 a naturii e \u00eencredin\u021bat\u0103 c\u0103 numai ea, nu \u0219i metafizica, posed\u0103 obiectivitate, respect\u0103 spiritul critic \u0219i deci satisface nevoia clarit\u0103\u021bii. Mediul absoarbe nes\u0103\u021bios datele \u0219tiin\u021belor pozitive, iar tot ce se \u00eempotrive\u0219te acestora&nbsp; este dinainte condamnat s\u0103 vegeteze sau, pentru salvarea proprie, s\u0103 doreasc\u0103 moartea \u0218tiin\u021bei.<\/p>\n\n\n\n<p class=\"has-ast-global-color-8-background-color has-background\">Drama cuget\u0103rii moderne apare \u00eendat\u0103 ce se constat\u0103 \u00een via\u021ba noastr\u0103, pe de o parte, nu se mai poate rezema pe o metafizic\u0103, pe o credin\u021b\u0103 intern\u0103, pe o sublim\u0103 Sintez\u0103, d\u00e2nd na\u0219tere pentru prima oar\u0103 la o civiliza\u021bie f\u0103r\u0103 metafizic\u0103, iar pe de alt\u0103 parte, cu toate c\u0103 \u0219i-a g\u0103sit rostul \u00een lumea experien\u021bei, ea t\u00e2nje\u0219te dup\u0103 o metafizic\u0103, nu poate renun\u021ba la orice metafizic\u0103. Deci nici cu metafizic\u0103, nici f\u0103r\u0103 metafizic\u0103.<\/p>\n\n\n\n<p><strong>Mircea Florian, \u201eDestinul metafizicii\u201d(1942). <\/strong><em>Metafizic\u0103 \u0219i art\u0103<\/em>, Bucure\u0219ti, Editura Casa \u0218coalelor, 1945.<\/p>\n\n\n\n<div style=\"height:30px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons Licence\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by\/4.0\/80x15.png\"><\/a><br><b>Studii de istorie a filosofiei rom\u00e2ne\u0219ti<\/b> is licensed under a <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by\/4.0\/\">Creative Commons Attribution 4.0 International License<\/a>.\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h3 class=\"wp-block-heading has-ast-global-color-4-background-color has-background\" id=\"2021\">2021<\/h3>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h5 class=\"wp-block-heading alignfull\" id=\"studii-de-istorie-a-filosofiei-romanesti-vol-17-2021-teorii-ale-adevarului-cu-o-sec\u021biune-speciala-dedicata-lui-nicolae-bagdasar\"><strong>STUDII DE ISTORIE A FILOSOFIEI ROM\u00c2NE\u0218TI, VOL. 17 (2021): TEORII ALE ADEV\u0102RULUI<em>&nbsp;<\/em>(cu o sec\u021biune special\u0103 dedicat\u0103 lui Nicolae Bagdasar)<\/strong><\/h5>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p style=\"font-size:16px\">Tema volumului 17 porne\u0219te de la un set de \u00eentreb\u0103ri formulate de Nicolae Bagdasar* \u00een&nbsp;<em>Teoria cuno\u0219tin\u021bei<\/em>&nbsp;\u0219i invit\u0103 la efortul de a c\u0103uta r\u0103spunsuri \u00een istoria filosofiei rom\u00e2ne\u0219ti:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\" style=\"font-size:16px;font-style:normal;font-weight:400\">\n<p>\u00cen ce st\u0103 structura adev\u0103rului \u015fi a cuno\u015ftin\u0163ei? Este vreo deosebire \u00eentre adev\u0103r \u015fi cuno\u015ftin\u0163\u0103? Care sunt supozi\u0163iile oric\u0103rei cuno\u015ftin\u0163e \u015fi principiile ei prime \u015fi cum se prezint\u0103 ele \u00een structura lor intim\u0103? Cum se legitimeaz\u0103 cuno\u015ftin\u0163a \u015fi \u00een ce raport st\u0103 ea fa\u0163\u0103 de realitate?<br>(Nicolae Bagdasar,&nbsp;<em>Teoria cuno\u0219tin\u021bei<\/em>, Casa \u0218coalelor, 1944, pp. 12\u201313)<\/p>\n<\/blockquote>\n\n\n\n<p style=\"font-size:16px\">Ne intereseaz\u0103 \u00eendeosebi contribu\u021bii care se raporteaz\u0103 la modalit\u0103\u021bile concrete \u00een care filosofii rom\u00e2ni cu g\u00e2ndire sistematic\u0103 \u00ee\u0219i \u00eentemeiaz\u0103 cunoa\u0219terea: \u00een baza c\u0103rei teorii a adev\u0103rului?; sub autoritatea c\u0103ror \u0219coli de filosofie? etc.<\/p>\n\n\n\n<p style=\"font-size:16px\">Pe l\u00e2ng\u0103 materialele care abordeaz\u0103 problematica de mai sus, consider\u0103m bine\u00adve\u00adnite interven\u021biile care ating unul sau mai multe dintre subiectele urm\u0103toare:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>vocabularul epistemologic al \u00eentemeierii cunoa\u0219terii (opinie, adev\u0103r, certitudine, dovad\u0103 etc.) \u00een filosofia rom\u00e2neasc\u0103 \u0219i schimb\u0103rile conceptuale prin care a trecut;<\/li>\n\n\n\n<li>conceptul de adev\u0103r \u00een perspectiva realismului\/antirealismului;<\/li>\n\n\n\n<li>distinc\u021bia \u201eadev\u0103r \u0219tiin\u021bific\u201d\/\u201eadev\u0103r metafizic\u201d\/\u201eadev\u0103r psihologic\u201d \u0219i modul con\u00adcret \u00een care este abordat\u0103 la diferi\u021bi autori rom\u00e2ni de filosofie;<\/li>\n\n\n\n<li>aparatul conceptual al lui Nicolae Bagdasar \u00een domeniul epistemologiei \u0219i sursele lui teoretice;<\/li>\n\n\n\n<li>este <em>Teoria cuno\u0219tin\u021bei<\/em> \u0219i o metodologie a cercet\u0103rilor epistemologice? &nbsp;<\/li>\n<\/ul>\n\n\n\n<p class=\"has-ast-global-color-4-background-color has-background\" style=\"font-size:16px\">* Nicolae Bagdasar (1896\u20131971) este cunoscut mai ales ca istoric al filosofiei, ca traduc\u0103tor al lui Kant \u0219i ca autor al unei extinse lucr\u0103ri de istorie critic\u0103 a epistemologiei (<em>Teoria cuno\u0219tin\u021bei<\/em>, dou\u0103 volume, 1941\u20131942). Este, totodat\u0103, autorul unei&nbsp;<em>Istorii a filosofiei rom\u00e2ne\u0219ti<\/em>&nbsp;(1940), prima realizat\u0103 sistematic. \u00cen cea mai mare parte, activitatea lui Bagdasar s-a desf\u0103\u0219urat la Bucure\u0219ti, \u00een jurul Societ\u0103\u021bii Rom\u00e2ne de Filosofie, al c\u0103rei secretar a fost. Dup\u0103 doctoratul de la Berlin din 1926 (pe o tem\u0103 despre \u201evaloarea teoretic\u0103\u201d la Rickert), a \u00eenceput s\u0103 se implice \u00een activitatea&nbsp;<em>Revistei de filosofie<\/em>&nbsp;(1928) \u0219i a acceptat la sf\u00e2r\u0219itul anului 1929 un post de asistent la catedra lui R\u0103dulescu-Motru. I-au fost oferite ulterior cursurile de Logic\u0103 \u0219i de Teoria cuno\u0219tin\u021bei (pe care le-a \u021binut \u00een perioada 1933\u20131939), cel din urm\u0103 constituind baza lucr\u0103rii omonime de mai t\u00e2rziu. Un post de profesor universitar a ob\u021binut abia la \u00eenceputul anilor 1940, la Ia\u0219i. Din imensa lui activitate editorial\u0103 \u00een domeniul filosofiei, amintim aici coordonarea \u0219tiin\u021bific\u0103 a cunoscutei serii de&nbsp;<em>Istorie a filosofiei moderne. Omagiu profesorului Ion Petrovici<\/em>&nbsp;(5 volume: 1937\u20131941) \u0219i eforturile prin care a sus\u021binut vreme de 15 ani apari\u021bia&nbsp;<em>Revistei de filosofie<\/em>, a publica\u021biilor \u0219i colec\u021biilor de sub egida Societ\u0103\u021bii Rom\u00e2ne de Filosofie.<\/p>\n\n\n\n<div style=\"height:40px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h5 class=\"wp-block-heading\" id=\"repere-bibliografice\"><strong>REPERE BIBLIOGRAFICE<\/strong><\/h5>\n\n\n\n<p>(TITUS LATES)<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p style=\"font-size:16px\">\u201eAdev\u0103rul este cunoa\u015fterea exact\u0103 a deosebirii dintre lucrurile reale \u015fi cele nereale [&#8230;]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<br>Adev\u0103rul recunoscut ca atare produce \u00een noi un sentiment pl\u0103cut numit certitudine; iar lipsa unui adev\u0103r recunoscut produce un sentiment displ\u0103cut numit \u00eendoial\u0103.\u201d<strong><br>Vasile Conta,&nbsp;<em>Bazele metafizicei<\/em>&nbsp;(1880), apud.&nbsp;<em>Opere complecte<\/em>, cu un studiu biografic \u015fi note explicative de Octav Minar, Bucure\u015fti, Editor C. Sfetea \u201eLibr\u0103ria \u015ecoalelor\u201d, [1914], p. 581.<\/strong><\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p style=\"font-size:16px\">\u201e [&#8230;] \u00een posesiunea adev\u0103rului absolut nu este nimeni, fiindc\u0103 nim\u0103nui nu-i este dat s\u0103 \u015ftie dac\u0103 posed\u0103 sau nu un adev\u0103r, \u00eenainte de a-l proba, iar probarea se face dup\u0103 mijloacele \u015ftiin\u0163ifice ale timpului, adic\u0103 este relativ\u0103. Adev\u0103r de un om singur, nu este adev\u0103r, ci este simpl\u0103 afirma\u0163ie; ca s\u0103 fie adev\u0103r, trebuie s\u0103 fie cel pu\u0163in \u00een doi, dintre care unul s\u0103-l primeasc\u0103 prin convingere mijlocit\u0103, adic\u0103 prin verificare.\u201d<br><strong>Constantin R\u0103dulescu-Motru,&nbsp;<em>Teoria cuno\u015ftin\u0163ei<\/em>&nbsp;(1914), apud.&nbsp;<em>Lec\u0163ii de logic\u0103. Logica genetic\u0103. Metodologia. Teoria cuno\u015ftin\u0163ei<\/em>, Bucure\u015fti, Casa \u015ecoalelor, 1943, p. 199<\/strong>. &nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p style=\"font-size:16px\">\u201eDe ce spune fiecare c\u0103 numai el a descoperit adev\u0103rul? Fiindc\u0103 fiecare om consider\u0103 c\u0103 adev\u0103rul nu poate fi dec\u00e2t pentru el. \u015ei de aci ce iese? Aci e nodul chestiunei. Pentru c\u0103 \u00een materie de filosofie fiecare filosof&nbsp;<em>nu judec\u0103 dec\u00e2t cu experien\u0163a lui<\/em>&nbsp;\u015fi experien\u0163a filosofic\u0103 e unic\u0103 pentru fiecare om. Nu exist\u0103 o experien\u0163\u0103 valabil\u0103 pentru doi oameni, ci fiecare om are experien\u0163a lui; c\u00e2\u0163i oameni sunt care g\u00e2ndesc, at\u00e2tea solu\u0163ii trebuie s\u0103 fie.\u201d<strong><br>Nae Ionescu,&nbsp;<em>Curs de logic\u0103&nbsp;<\/em>(1934-1935), apud.&nbsp;<em>Opere<\/em>, vol IV:&nbsp;<em>Cursuri de logic\u0103, 2<\/em>, edi\u0163ia a doua, edi\u0163ie \u00eengrijit\u0103 de Marin Diaconu \u015fi Dora Mezdrea, Bucure\u015fti, Editura Muzeul Literaturii Rom\u00e2ne, 2017, p. 172<\/strong>.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>\u201eProblema adev\u0103rului este o problem\u0103 fundamental\u0103 a min\u0163ii noastre, cu mult mai complicat\u0103 dec\u00e2t pare la prima vedere \u015fi \u00een orice caz una din cele mai dificile. Solu\u0163iile ce i s-au dat p\u00e2n\u0103 acum sunt departe de a fi mul\u0163umitoare.\u201d<br><strong>Nicolae Bagdasar,&nbsp;<em>Curs de logic\u0103<\/em>&nbsp;(1937-1938), Universitatea din Bucure\u015fti. Facultatea de Filosofie \u015fi Litere. Curs litografiat<\/strong>. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>\u201eCea dint\u00e2i \u015fi cea mai de temut \u00een problema adev\u0103rului sunt o bun\u0103 \u00een\u015firare a datelor cerute de problem\u0103 \u015fi o exact\u0103 pozi\u0163ie a problemei \u00eens\u0103\u015fi. Este adev\u0103rul (sau eroarea) un termen de \u00abesen\u0163\u0103\u00bb, o proprietate care poate fi privit\u0103 \u00een sine, chiar dac\u0103 nu exist\u0103 \u00een sine \u2013 de\u015fi a fi privit \u00een sine e adesea socotit cu a exista \u00een sine, deci cu a fi o substan\u0163\u0103 \u2013, sau e un termen de rela\u0163ie? A\u015fadar, adev\u0103rul exprim\u0103 o proprietate, ce se afl\u0103 \u00een unitate cu altceva, sau e un simplu raport?\u201d<strong><br>Mircea Florian,&nbsp;<em>Curs de logic\u0103<\/em>&nbsp;(1940-1941), apud.&nbsp;<em>Logic\u0103 \u015fi epistemologie. Logica general\u0103<\/em>, edi\u0163ie \u00eengrijit\u0103, prefa\u0163at\u0103 \u015fi note de Nicolae Gogonea\u0163\u0103 \u015fi Ioan C. Ivanciu, Oradea, Editura Antet, [1996], p. 178<\/strong>. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>\u201e\u00cen coloana celor mai \u00eenalte valori la care a putut s\u0103 se \u00eenal\u0163e spiritul omenesc, \u00een ve\u015fnica lui n\u0103zuin\u0163\u0103 de a-\u015fi dep\u0103\u015fi marginile lui subiective, se g\u0103se\u015fte, la loc de onoare \u015fi deplin con\u015ftient de \u00eensemn\u0103tatea sa: adev\u0103rul. [&#8230;] Ideea de adev\u0103r este intim legat\u0103 at\u00e2t de m\u0103re\u0163ia, c\u00e2t \u015fi de tragedia omului. Avem f\u0103r\u0103 \u00eendoial\u0103 un testimoniu de m\u0103re\u0163ie, \u00eentruc\u00e2t adev\u0103rul \u00eentov\u0103r\u0103\u015fe\u015fte sfor\u0163area neobosit\u0103 a individului de a ie\u015fi din marginile sale egoiste, pentru a se identifica cu eternul universal-valabil pe care \u00eel presimte deasupra sa.\u201d<br><strong>Ion Petrovici, \u201eProblema adev\u0103rului\u201d (1941), apud.&nbsp;<em>Misiunea filosofului<\/em>, edi\u0163ie critic\u0103 \u00eengrijit\u0103 de Adrian Michidu\u0163\u0103 \u015fi Vasile Gogea, text stabilit, studiu introductiv, note \u015fi comentarii de Adrian Michidu\u0163\u0103, Cluj-Napoca, Editura Grinta, 2004, pp. 198, 202.<\/strong><\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>\u201ePosesiunea \u00abadev\u0103rului transcendent\u00bb ar z\u0103d\u0103rnici crea\u0163ia \u015fi ar os\u00e2ndi spiritul la repeti\u0163ie stereotip\u0103. Dac\u0103 am fi \u00een st\u0103p\u00e2nirea adev\u0103rului absolut, ar \u00eencremeni \u00een noi orice tensiune spre altceva, ni s-ar t\u0103ia orice dinamic\u0103 \u015fi \u00een vinele noastre ar \u00eenghe\u0163a, ne mai g\u0103sindu-\u015fi justificarea, orice efort, ne-am preface \u00een cristale v\u0103z\u0103toare \u015fi imobile. Faptul c\u0103 nu suntem cristale imobile sau f\u0103pturi hieratice, ci configura\u0163ii larvare, \u00een spa\u0163iu \u015fi timp, faptul c\u0103 nu suntem zei \u00een acord permanent cu ei \u00een\u015fi\u015fi, ci molecule ne\u00eemplinite, bolnave de un l\u0103untric dezechilibru, faptul c\u0103 nu suntem statice oglinzi, ci fiin\u0163e urzite din instabilitate \u015fi efort,&nbsp;<em>constituie o dovad\u0103 c\u0103 suntem creaturi \u00eenadins refuzate de adev\u0103r, spre a fi cu at\u00e2t mai mult creaturi destinate crea\u0163iei<\/em>.\u201d<strong><br>Lucian Blaga,&nbsp;<em>Censura transcendental\u0103<\/em>&nbsp;(1934), apud.&nbsp;<em>Trilogia cunoa\u015fterii<\/em>, Bucure\u015fti, Funda\u0163ia Regal\u0103 pentru Literatur\u0103 \u015fi Art\u0103, 1943, p. 372<\/strong>.&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>\u201eA recunoa\u015fte valabilitatea unui adev\u0103r \u015fi a \u015fti ce este adev\u0103rul sunt dou\u0103 chestiuni deosebite. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<br>\u00centr-o prim\u0103 considerare a problemei, vom spune c\u0103, \u00een termenii mentalit\u0103\u0163ii contemporane, prima chestiune \u00abeste sau nu valabil un lucru?\u00bb este de ordin \u015ftiin\u0163ific, iar a doua chestiune \u00abce este ceea ce este valabil?\u00bb este de ordin filosofic. Cele dou\u0103 probleme s-au separat, \u015fi problema \u00abce este adev\u0103rul\u00bb a fost preluat\u0103 de filosofie.\u201d<br><strong>Anton Dumitriu,&nbsp;<em>Al\u00e9theia. \u00cencercare asupra ideii de adev\u0103r \u00een Grecia antic\u0103<\/em>, Bucure\u015fti, Editura Eminescu, 1984, pp. 13, 14<\/strong>. &nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p>\u201eCe se nume\u015fte adev\u0103r? Ceea ce nu are nici o margine de posibil. \u00abNu poate fi altfel\u00bb. Adev\u0103r este imposibilitatea posibilit\u0103\u0163ii. Deci e \u00abrealitate\u00bb? Nu, c\u0103ci realitatea e \u00eenc\u0103rcat\u0103 de posibil (trimite statornic). E necesitate? Nu, c\u0103ci ea implic\u0103 un interval \u015fi o&nbsp;<em>trecere<\/em>&nbsp;c\u0103tre, \u00een acest interval: implic\u0103 timp. Adev\u0103rul nu e nici trecere, nici trimitere. Este. E un a\u015fa este.\u201d<strong><br>Constantin Noica,&nbsp;<em>Jurnal de idei<\/em>, text stabilit de: Thomas Kleininger, Gabriel Liiceanu, Andrei Ple\u015fu, Sorin Vieru, Bucure\u015fti, Humanitas, 1990, p. 80<\/strong>. &nbsp;<\/p>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<hr class=\"wp-block-separator has-text-color has-ast-global-color-4-color has-css-opacity has-ast-global-color-4-background-color has-background is-style-wide\"\/>\n\n\n\n<p style=\"font-size:14px\"><i class=\"fas fa-paper-plane\"><\/i> A\u0219tept\u0103m studii \u0219i eseuri (5.000-10.000 de cuvinte) p\u00e2n\u0103 la data de 30 august 2021, pe adresa: sifr@institutuldefilosofie.ro<\/p>\n\n\n\n<p id=\"vezi-\u0219i\">Vezi \u0219i:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/pentru-autori\/\">Pentru autori<\/a><\/li>\n\n\n\n<li><a href=\"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/evaluarea-articolelor\/\">Evaluarea articolelor<\/a><\/li>\n<\/ul>\n\n\n\n<hr class=\"wp-block-separator has-text-color has-ast-global-color-4-color has-css-opacity has-ast-global-color-4-background-color has-background is-style-wide\"\/>\n\n\n\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons Licence\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by\/4.0\/80x15.png\"><\/a><br><b>Studii de istorie a filosofiei rom\u00e2ne\u0219ti<\/b> is licensed under a <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by\/4.0\/\">Creative Commons Attribution 4.0 International License<\/a>.\n","protected":false},"excerpt":{"rendered":"<p>Apel la contribu\u021bii 2025 STUDII DE ISTORIE A FILOSOFIEI ROM\u00c2NE\u0218TI, VOL. 21 (2025): PERSPECTIVE CONCEPTUAL-LEXICALE \u00cen 2025, se \u00eemplinesc 110 ani de c\u00e2nd, \u00eentr-o \u0219edin\u021b\u0103 a Societ\u0103\u021bii Rom\u00e2ne de Filosofie, s-au purtat discu\u021bii asupra constituirii unui Dic\u021bionar Rom\u00e2n de Filosofie. S-ar putea ca articolul \u201eProblema con\u0219tiin\u021bei\u201d, av\u00e2nd subtitlul \u201eDefini\u021bie\u201d, publicat \u00een acela\u0219i num\u0103r din Studii [&hellip;]<\/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":"normal-width-container","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":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"","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":"set","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":[],"tags":[],"class_list":["post-3862","page","type-page","status-publish","hentry"],"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":"Apel la contribu\u021bii 2025 STUDII DE ISTORIE A FILOSOFIEI ROM\u00c2NE\u0218TI, VOL. 21 (2025): PERSPECTIVE CONCEPTUAL-LEXICALE \u00cen 2025, se \u00eemplinesc 110 ani de c\u00e2nd, \u00eentr-o \u0219edin\u021b\u0103 a Societ\u0103\u021bii Rom\u00e2ne de Filosofie, s-au purtat discu\u021bii asupra constituirii unui Dic\u021bionar Rom\u00e2n de Filosofie. S-ar putea ca articolul \u201eProblema con\u0219tiin\u021bei\u201d, av\u00e2nd subtitlul \u201eDefini\u021bie\u201d, publicat \u00een acela\u0219i num\u0103r din Studii&hellip;","_links":{"self":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/3862","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=3862"}],"version-history":[{"count":182,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/3862\/revisions"}],"predecessor-version":[{"id":8792,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/3862\/revisions\/8792"}],"wp:attachment":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/media?parent=3862"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/categories?post=3862"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/tags?post=3862"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}