{"id":6062,"date":"2022-03-18T22:45:44","date_gmt":"2022-03-18T20:45:44","guid":{"rendered":"http:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=6062"},"modified":"2022-04-01T15:26:15","modified_gmt":"2022-04-01T13:26:15","slug":"volumul-12-2016","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/volumul-12-2016\/","title":{"rendered":"Volumul 12 (2016)"},"content":{"rendered":"\n
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1. TEORII \u0218I CATEGORII ALE CUNOA\u0218TERII<\/strong><\/h5>\n\n\n\n
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Cu Lucian Blaga spre taini\u021bele sufletului rom\u00e2nesc<\/p>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 11\u201318]<\/p>\n\n\n

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

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The following study is an examination of Lucian Blaga\u2019s concept of \u201ccategories of the unconscious\u201d or, in quasi-Kantian terms, the transcendental categories that belong to the subject in itself (\u201cSubjekt an sich selbst\u201d). These constitute a profound layer of the soul. The unconscious is not only a warehouse for the residues of conscious life, but rather an alter-ego of said consciousness, of whose contents we find out thanks to the phenomenon of \u201cpersonance\u201d (per-sounding). The study brings into discussion the way in which Blaga thinks we access the categories of the unconscious, which are, in turn, structured on two levels (or steps): a sensory one
(sensations, perceptions, representations) and a thinking (noetic) one. The latter is composed of notions, judgments and inferences. Blaga speaks only of notions, especially of their various types that he calls \u201cabyssal categories\u201d.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n\n

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\u201eTranscendentul care coboar\u0103\u201d. O \u00eencercare de descifrare a unei metafore de referin\u021b\u0103 \u00een istoria metafizicii<\/p>\n\n\n\n

Alexandru Boboc<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 19\u201328]<\/p>\n\n\n

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

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After conceptually integrating the theme of the article, from a theoretical and historical perspective, the author makes a significantly deep foray into Lucian Blaga\u2019s stylistic metaphor as well as metaphysical concept of the \u201cdescending transcendence\u201d or \u201csophianic transcendence\u201d. It appears in The Trilogy of Culture<\/em>, more precisely in The Mioritic Space<\/em> and refers to the \u201cpsychology of the unconscious\u201d, in which the stylistic phenomenon has its own categories, created as \u201cabyssal noology\u201d. The metaphysical significance of the descending transcendent corresponds to a meaning, stylistically and culturally interpreted \u2013 that of the Divine Logos \u2013, specific to Byzantine architecture, with direct reference to Hagia Sophia, the cosmopolitan cathedral. Here, the Logos materializes as light descending in the concrete world, \u201can unearthly light, which appears invading the sanctuary coming from top to bottom, a light of a more pronounced materiality than the ubiquitous day light\u201d, in Blaga\u2019s own words. The sophianic concept integrates stylistic determinants of Byzantine basilical architecture, as opposite to the Gothic one, for example, to which an ascending meaning of Logos will correspond. It will become a key concept of the Orthodoxy, a profound characterization of Christian spirituality, integrated in a stylistic analysis.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n\n

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Aprecieri asupra lucr\u0103rii lui Nicolae Bagdasar Teoria cuno\u015ftin\u0163ei<\/em>, din perspectiva unor paradigme metodologice<\/p>\n\n\n\n

Teodor Dima<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 29\u201342]<\/p>\n\n\n

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

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The historian of philosophy Nicolae Bagdasar wrote an ample study (first edition, 1940; second edition, 1944) concerning the main epistemological concepts from Antiquity to the mid-20th century (naive logicism, scepticism, rationalism, empiricism, criticism, positivism, empirical critique, pragmatism, humanism, fictionalism, agnosticism, intuitionism, imperativism, absolutism and relativism), a body of work that he called The Theory of Knowledge<\/em>. We aimed to examine it by means of some methodological paradigms that Mona Mamulea \u2013 a researcher at the \u201cConstantin R\u0103dulescu-Motru\u201d Institute of Philosophy and Psychology of the Romanian Academy \u2013 coined and analysed.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Negativitatea judec\u0103\u021bii. Schi\u021ba unei interpret\u0103ri \u0219i dou\u0103 aplica\u021bii (Constantin Noica, Mircea Florian)<\/p>\n\n\n\n

Viorel Cernica<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 43\u201357]<\/p>\n\n\n

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

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The author attempts to open a way for researching a number of philosophical concepts from the perspective of the nonjudicative experience. Any knowledge has necessarily the form of a judgment and a constitution depending on its rules, but there are a few concepts \u2013 the absolute, the undetermined, the infinite, the unconditioned, the nothingness – whose origin is not the rules of judgment, but the nonjudicative experience. One of the most important ideas concerning the connection of these philosophical concepts with the nonjudicative experience is the difference between the negative predication and the negative judgment. This idea is applied in two philosophical contexts belonging to Constantin Noica and Mircea Florian.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Ion Petrovici despre Henri Poincar\u00e9 sau despre rolul presupozi\u0163iilor filosofice \u00een cercetarea \u015ftiin\u0163ific\u0103<\/p>\n\n\n\n

Constantin Stoenescu<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 58\u201371]<\/p>\n\n\n

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

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In 1925, Ion Petrovici published a paper on Henri Poincar\u00e9 as a philosopher. He tried to argue that Poincar\u00e9 was a scientist who understood that science isn\u2019t free from philosophical presuppositions. Moreover, Poincar\u00e9 developed a new vision of science based on the role played by the so-called conventions. My aim is to offer a philosophical interpretation of this conventionalist theory about science and to discuss the main contemporary approaches to it. I express my adherence to the interpretation that conventionalism is a tentative to find a third way in epistemology between empiricism and rationalism and that conventions, as relativized a priori
judgments, are created freely by reason under the guidance of experience.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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\u0218tiin\u021ba tuturor lucrurilor la Motru \u0219i monismul s\u0103u neutru<\/p>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 72\u201384]<\/p>\n\n\n

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

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Motru\u2019s ontological system, which might be regarded in terms of a \u201cneutral monism\u201d, was intended to reconcile the general idea of Kant’s apriorism with some of the results reached by physics and psychology in the early decades of the 20th century. I will argue that Motru\u2019s hypothesis, although labelled by him as \u201crealism\u201d, could be described as a \u201cphenomenal scientistic ontology\u201d based on an understanding of metaphysics as a science of everything.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Daimonion <\/em>la Goethe \u0219i Blaga. Implica\u021bii stilistice<\/p>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 85\u201395]<\/p>\n\n\n

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

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The daimonic is linked to a psychology of creation. Which is the basic features of the daimonic type when compared to knowledge? The daimonic displays paradoxical traits and does not fit in the common frame of our knowledge pattern, for the \u201ctypical\u201d act of knowledge is not contradictory. The daimonic seems irrational. I say \u201cseems\u201d because, in Goethe\u2019s opinion, humanism is related to an elementary \u2013 which is not to say illogical \u2013 human nature that manifests itself not only in a latent state, but is positively creative. The elementary nature or the original phenomenon is poiesis.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n\n

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Categorii ale cunoa\u0219terii aplicate lumii socialului \u00een filosofia lui Mihai \u0218ora<\/p>\n\n\n\n

Victor E. Gelan<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 96\u2013108]<\/p>\n\n\n

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

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\u00a0This paper analyses the way in which the conceptual apparatus of Mihai \u0218ora\u2019s ontology (e.g. the ontological model and the categories of knowledge proposed by this model) is applied to the social world. By the means of this inquiry I \u2013 in agreement with the perspective of the Romanian philosopher \u2013 aim to shed light on the manner in which the social reality gets constituted and what is the signification of the social action. In order to fulfil these goals I shall compare \u0218ora\u2019s approach with two other philosophical theories: one by Martin Buber, who, in his work Ich und Du<\/em> (1923) discusses the relation I-You <\/em>(Ich-Du<\/em>) and the relation I-That One<\/em> (Ich-Es<\/em>) and the other by Alfred Sch\u00fctz, who in his Der sinnhafte Aufbau der sozialen Welt<\/em> (1932) puts forward one phenomenological doctrine that emphasizes the contrast between the personal relations subsumed to the category of \u2019We\u2019 and the impersonal relationship described by \u2019Those\u2019. \u0218ora\u2019s correspondent for these relations appears encapsulated by the couple to be<\/em> (the entitative relation) vs. to have<\/em> (the relation of possession). The concept of relation <\/em>and that of interval <\/em>are two of the most important notions that I address in my study. I shall also take use in another original concept by \u0218ora that is the gift of encounter <\/em>\/ the phenomenon of encounter<\/em> which may be of interest for both the phenomenological analysis of reality and the phenomenology of life and the social world.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Percep\u021bie \u0219i cunoa\u0219tere la Eugeniu Sperantia<\/p>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 109\u2013133]<\/p>\n\n\n

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

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In this paper we approach Eugeniu Sperantia\u2019s contributions to the theory of knowledge, by focusing on the topic of skepticism. We first discuss Sperantia\u2019s subjectivist theory of perception, showing that it fatally entails skepticism about the external world and other minds. Then we discuss Sperantia\u2019s overcoming of the limits of his own theory of perception in the framework of an commonsensist epistemology inspired by Hamilton. Finally we emphasize the non-evidentialist features of Sperantia\u2019s brand of foundationalism.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Filosofia datului la Mircea Florian \u0219i g\u00e2ndirea metafizic\u0103 tradi\u0163ional\u0103<\/p>\n\n\n\n

Mihai-Drago\u0219 Vadana<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 134\u2013147]<\/p>\n\n\n

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

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In Mircea Florian\u2019s philosophy, the object of traditional metaphysics is critically disqualified in order to establish the given in general<\/em> as a new beginning for philosophical thinking. In spite of this explicit departure, Florian\u2019s philosophy of given<\/em>
is still being interpreted as a metaphysical thinking. This paper analyzes Florian\u2019s concept of given <\/em>and establishes several distinct figures of this concept. It compares them with the ontological and theological objects of traditional metaphysics. It shows
that the figures of given <\/em>work with an ontological postulate while removing an ontological project. On this basis, the author argues that the philosophy of given<\/em> is both dependent and different<\/em> from traditional metaphysics. Moreover, the author confirms
his thesis with regard to the ontological conception of knowledge, one of Florian\u2019s main theme of interest.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n\n

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Misterul ca orizont al existen\u021bei omului \u0219i cunoa\u0219terea luciferic\u0103. Interpretare fenomenologic\u0103<\/p>\n\n\n\n

Cornel-Florin Moraru<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 148\u2013160]<\/p>\n\n\n

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

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In this study I try to clarify the definition, functions and constitution of the notion of \u201cmystery\u201d in Lucian Blaga\u2019s metaphysical system. This concept is of great importance for the existential constitution of humans because it is a twofold concept. On the one hand, it has an epistemological meaning (or, as I name it in the text, a \u201cfactic\u201d meaning). On the other hand, there is a more primordial and broad meaning of the mystery which denotes the existential constitution of man. My aim is to show that the factic meaning of mystery is founded in the existential meaning and to analyze the relations between them.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n\n

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Bibliografie tematic\u0103<\/strong><\/h5>\n\n\n\n
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Teorii \u0219i categorii ale cunoa\u0219terii \u00een filosofia rom\u00e2neasc\u0103<\/p>\n\n\n\n

Titus Lates<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 161\u2013175]<\/p>\n\n\n

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2. ARHIVE FILOSOFICE<\/strong><\/h5>\n\n\n\n
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Iosipos Moesiodax \u2013 un dasc\u0103l din secolul al XVIII-lea \u0219i concep\u021bia sa privind cunoa\u0219terea<\/p>\n\n\n\n

Drago\u0219 Popescu<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 179\u2013200]<\/p>\n\n\n

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

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The following article presents the life and work of Josip Moesiodax (1725\u20131800), a professor at the Princely Academies in Bucharest and Iasi in the latter part of the 18th century. Representative of the Enlightenment, Moesiodax encouraged the natural sciences and regarded the Neo-Aristotelianism that prevailed in the Balkan scholarship as the main source of stagnation of knowledge in the Ottoman Empire. He argued for the replacement of the Aristotelian metaphysics with mathematics as a basic discipline in school as well as for the simplification of scientific terminology. He is the author of Apology <\/em>(1781) and Pedagogy <\/em>(1779), two significant works of that age.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Despre Lucian Blaga, cum ira et studio<\/em><\/p>\n\n\n\n

Marin Diaconu<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 201\u2013211]<\/p>\n\n\n

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

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The philosophical criticism is an important subject of research for the historian of philosophy in his attempt to identify the influences for a philosophical conception. Moreover, the philosophical criticism helps the historian to appreciate the immediate reception of a certain philosophical work. This paper presents some of the philosophical criticism addressed to Lucian Blaga\u2019s philosophy. It shows the negative criticism and the general disproof of several Romanian philosophers and cultural personalities to Lucian Blaga\u2019s philosophy.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\n\n

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Yoga \u00eentre magic \u0219i mistic. Reflec\u021bie hermeneutic\u0103 \u0219i experien\u021b\u0103 religioas\u0103 la primul Eliade<\/p>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 212\u2013258]<\/p>\n\n\n

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

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The present paper addresses a frequently-asked question concerning the problematic relation between personal belief and scholarship in such fields as the History of Religions by focusing on Eliade\u2019s early life and writings (1921\u20131936), specifically on his work on Yoga. Eliade\u2019s interest in Yoga, of course, showcases his own personal spiritual quest. But it is also informed by his earlier readings and reflections on two polar aspects of the religious experience: the magical and the mystical. For Eliade these two categories provide not only a key to unlocking the conceptual and pragmatic dimensions of Yoga, but also the impetus for charting a systematic theory of religion. The last major expression of these early ideas can be seen in Yoga: Essai sur les origines de la mystique indienne<\/em> (1936). Subsequently, Eliade\u2019s thought on Yoga and religion develops along different lines, reaching its full expression in works published in Paris after 1945. In his later books on Yoga \u2013 Techniques du Yoga<\/em> (1948), Le Yoga: Immortalit\u00e9 et libert\u00e9<\/em> (1954) \u2013 the two-fold schema of the magical and the mystical no longer play a key hermeneutical role. Nonetheless, understanding this early phase of his work is crucial if we are to provide a comprehensive account of the development of his thought on Yoga. This early phase of his scholarly career and experiential transformation, marked by his trip to India, is also very important in order to understand the further developments of his ideas on History of Religions, as well as to evince the ground on which Eliade built his own \u2013 never confessed \u2013 private religious belief.<\/p>\n\n<\/div>\n\t\t<\/div>\n<\/div>\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>Descarc\u0103<\/span>\n\t\t\t\t<\/div>\n\t\t\t<\/a>\n\t\t<\/div><\/div>\n\n\n
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3. SEMNAL<\/strong><\/h5>\n\n\n\n
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Istoria filosofiei rom\u00e2ne\u015fti \u00een anul 2015<\/p>\n\n\n\n

Bibliografie de Titus Lates<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 261\u2013263]<\/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>Descarc\u0103<\/span>\n\t\t\t\t<\/div>\n\t\t\t<\/a>\n\t\t<\/div><\/div>\n\n\n
\n","protected":false},"excerpt":{"rendered":"

1. TEORII \u0218I CATEGORII ALE CUNOA\u0218TERII Cu Lucian Blaga spre taini\u021bele sufletului rom\u00e2nesc Alexandru Surdu [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 11\u201318] \u201eTranscendentul care coboar\u0103\u201d. O \u00eencercare de descifrare a unei metafore de referin\u021b\u0103 \u00een istoria metafizicii Alexandru Boboc [Studii de istorie a filosofiei […]<\/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":"","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":[],"tags":[],"class_list":["post-6062","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":"1. TEORII \u0218I CATEGORII ALE CUNOA\u0218TERII Cu Lucian Blaga spre taini\u021bele sufletului rom\u00e2nesc Alexandru Surdu [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. XII: Teorii \u0219i categorii ale cunoa\u0219terii, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2016, pp. 11\u201318] \u201eTranscendentul care coboar\u0103\u201d. O \u00eencercare de descifrare a unei metafore de referin\u021b\u0103 \u00een istoria metafizicii Alexandru Boboc [Studii de istorie a filosofiei…","_links":{"self":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/6062","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=6062"}],"version-history":[{"count":67,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/6062\/revisions"}],"predecessor-version":[{"id":6268,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/6062\/revisions\/6268"}],"wp:attachment":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/media?parent=6062"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/categories?post=6062"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/tags?post=6062"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}