{"id":7848,"date":"2023-12-18T08:10:00","date_gmt":"2023-12-18T06:10:00","guid":{"rendered":"http:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=7848"},"modified":"2024-07-16T12:05:41","modified_gmt":"2024-07-16T10:05:41","slug":"volumul-19-2023","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/volumul-19-2023\/","title":{"rendered":"Volumul 19 (2023)"},"content":{"rendered":"\n

DOI: 10.59277\/SIFR.202319<\/p>\n\n\n\n

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1. FILOSOFIE \u0218I PSIHOLOGIE<\/strong><\/h5><\/div>\n\n\n\n
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Lexiconul psihologiei \u0219tiin\u021bifice \u00een Cursul de psihologie<\/em> al lui C. R\u0103dulescu-Motru<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 13\u201325]<\/p>\n\n\n

\t\t\t\n\t\t\t\t\t\t\t\t<\/path><\/svg>\n\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t<\/path><\/svg>\n\t\t\t\t\t\t\t<\/span>\n\t\t\tAbstract<\/span><\/div>

In his late works, such as \u201cThe Road since Structure\u201d, Thomas Kuhn revised his view on the development of scientific knowledge, described as a succession of stages of \u201cnormal science\u201d and \u201cextraordinary research\u201d leading to the replacement of one paradigm by another, and proposed a linguistic approach to the advancement of scientific knowledge based on the concepts of conceptual network and lexicon. I believe that Kuhn\u2019s proposal can be used as a heuristic tool for understanding the process of scientific growth, including in psychology. In this regard, C. R\u0103dulescuMotru\u2019s Psychology Course\u201d from 1923 is an exemplary case, marking the transition from speculative psychology, based on substantialist Aristotelian concepts, to an empirical psychology, based on experimental research \u2013 a program initiated by Franz Brentano and John St. Mill. This course thus crowns the Romanian philosopher\u2019s efforts to develop a scientific lexicon and reinforce the conceptual network specific to psychology, an approach that places him in synchronicity with the Western philosophical and scientific community.<\/p><\/div><\/div><\/div>\n\n\n

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Cite\u0219te<\/div><\/a><\/div><\/div>\n\n\n\n
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O mo\u0219tenire a lui Edmund Husserl: fenomenologia non-simbolic\u0103<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 26\u201343]<\/p>\n\n\n

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Husserl\u2019s posterity has reconsidered the phenomenological topic, exploring directions and consequences barely outlined by its founder. Scholars such as E. Straus, M. Merleau-Ponty, H. Maldiney, J. Garelli, M. Richir, and others reshaped Husserl\u2019s genuine phenomenology by giving up the Husserlian ideal of founding phenomenology as a \u201crigorous science\u201d. Contrary to this, they underscored in their writings a new layer of reality: that of an \u201carchaic\u201d world preceding the symbolic one (in the sense of Husserl and Lacan). E. Straus made his debut with the pioneering work Du sens des sens <\/em>(1935), where he advanced the project of a phenomenological psychology and introduced a distinction between symbolic and non-symbolic phenomenology. This research direction would be established by M. Richir, whose writings marked a significant \u201cturn\u201d in contemporary phenomenology. The present paper delves into the coordinates of this new line of thinking, wherein pre-ontologic or pre-reflexive essences show themselves as having a higher degree of freedom compared to classic predicative ones (as seen, for instance, in the venerable tradition from Plato to Hegel). Especially through a rethinking of Kant\u2019s criticism, non-symbolic phenomenology advances the phenomenological unconscious with its exceptional creative spontaneity, materialized, for instance, in works of art. As the creative activity of the phenomenological unconscious emerges to pave the way towards the new, not only in art, we take the opportunity to highlight the professional and noteworthy contributions of some young Romanian academics. In the end, we conclude by offering critical remarks on several unclear aspects revealed by the problematic meeting point between the symbolic and the phenomenological, aspects that previous exegetes have overlooked until now.<\/p><\/div><\/div><\/div>\n\n\n

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Proiectul lui C. R\u0103dulescu-Motru de fundamentare a psihologiei ca \u0219tiin\u021b\u0103 a naturii<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 44\u201355]<\/p>\n\n\n

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In his early writings, R\u0103dulescu-Motru acknowledged as a valuable gain the fact that psychology had emancipated itself from the tutelage of metaphysics. However, he believed that this progress could not lead to a scientific psychology unless its outcomes were integrated into the broader scientific understanding of nature. In the following, I will discuss R\u0103dulescu-Motru\u2019s ideas concerning the founding of psychology as a natural science. His project essentially involves three directions: (1) conceptual reconsideration, (2) uniformization, and (3) regulation of the soul. I will also show that throughout this process, R\u0103dulescu-Motru remained committed to methodological naturalism.<\/p><\/div><\/div><\/div>\n\n\n

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C. R\u0103dulescu-Motru and the pursuit of a new science of the soul<\/h5><\/div>\n\n\n\n

Constantin C. Lupa\u0219cu<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 56\u201375]<\/p>\n\n\n

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The following study presents a concise historical overview of natural philosophy, examining the interpretations of the human psyche and their development up until the contemporary era. The presentation focuses on some of the main theories regarding the nature and functions of the mind, aiming to contrast them with one of the unfulfilled intellectual projects of the Romanian polymath C. R\u0103dulescu-Motru. Specifically, his project aimed to establish a philosophical system addressing the intricacies of the human soul in the context of the scientific advances considered modern at the time\u2013 a system he referred to as the new science of the soul. His objective was to provide a comprehensive perspective encompassing all areas of knowledge in order to mitigate their tendency towards determinism, mechanism and biologism, which were spreading from the direction of the natural science.<\/p><\/div><\/div><\/div>\n\n\n

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C. R\u0103dulescu-Motru: repere formative. Jean-Martin Charcot (1825\u20131893) \u0219i Wilhelm Wundt (1832\u20131920)<\/h5><\/div>\n\n\n\n

Sorin-Avram V\u00eertop<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 76\u201395]<\/p>\n\n\n

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The sources related to R\u0103dulescu-Motru\u2019s activity, encompassing monographs, studies, articles, and memoiristic or journal-like works, highlight the formative and creative aspects mostly within the country, exhibiting an enumerative, chronological, and synthetic nature. Understanding R\u0103dulescu-Motru\u2019s work also necessitates insight into the scientific environments of his primary West European locations, Paris and Leipzig. The following paper aims to reconstruct the scientific atmosphere during his studies with Jean-Martin Charcot and Wilhelm Wundt in both Paris and Leipzig.<\/p><\/div><\/div><\/div>\n\n\n

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Utiliz\u0103ri ale termenului iubire<\/em> \u00een \u0219tiin\u021b\u0103, filosofie \u0219i teologie<\/h5><\/div>\n\n\n\n

Marian George Panait<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 96\u2013106]<\/p>\n\n\n

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In the following essay, I analyze various uses of the term \u2018love\u2019 in science, philosophy, and theology. In science, the term is employed to quantitatively describe the behavioral parameters of love. In philosophy it is utilized to analyze love on an ontological level, considering it as a virtue of both the individual and the community. In theology, the term is used to propose a virtue that institutes ontology itself. I argue that it is the freedom and responsibility of each person to orient themselves in a coherent manner regarding the choice of these uses.<\/p><\/div><\/div><\/div>\n\n\n

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Rela\u021bia g\u00e2ndire\u2013suflet: reflec\u021bii pe marginea ontologiei lui Constantin Noica<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 107\u2013116]<\/p>\n\n\n

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In the present study, I briefly explore the problem of unity in Constantin Noica, a matter he considered ontological par excellence and resolved through his fundamental concept of \u201cbecoming\u201d. Here, I approach the issue of unity from an epistemological perspective. Additionally, I initiate a discussion on the relationship between thought and soul \u2013 a discourse that carries ontological implications, as it begins with individual realities and extends to encompass general situations.<\/p><\/div><\/div><\/div>\n\n\n

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Bibliografie tematic\u0103<\/strong><\/h5><\/div>\n\n\n\n
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Filosofie \u0219i psihologie: tangen\u021be conceptuale \u0219i disciplinare semnalate de filosofi \u0219i psihologi rom\u00e2ni<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 117\u2013125]<\/p>\n\n\n\n

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Restituiri<\/strong><\/h5><\/div>\n\n\n\n
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Ion Petrovici, \u201eFilosofie \u0219i psihologie\u201d<\/h5><\/div>\n\n\n\n

\u00cengrijirea textului \u0219i note de Ovidiu G. Grama<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 129\u2013148]<\/p>\n\n\n

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Articolul \u201eFilosofie \u0219i psihologie\u201d al lui Ion Petrovici a ap\u0103rut \u00een 1907, \u00een volumul II (fascicula 2, paginile 33\u201355) din revista Studii filosofice<\/em>, fondat\u0103 \u0219i condus\u0103 de C. R\u0103dulescu-Motru; volumul a fost retip\u0103rit identic \u2013 cu folosirea acelora\u0219i pl\u0103ci tipografice pentru interior \u2013 \u00een 1919, ca Aspecte din filosofia contimporan\u0103<\/em>, I-a serie, la Editura \u201eStudii Filosofice\u201d a Societ\u0103\u021bii Rom\u00e2ne de Filosofie.
Textul a fost reprodus cu respectarea regulilor ortografice \u0219i de punctua\u021bie \u00een vigoare ast\u0103zi. Au fost corectate \u00een mod tacit gre\u0219elile de tipar, f\u0103r\u0103 a fi operate alte modific\u0103ri. Au fost p\u0103strate acele forme ale cuvintelor care dau seam\u0103 de realit\u0103\u021bile fonetice (a\u0219a-numitele \u201efapte de limb\u0103\u201d) ale epocii sau de particularit\u0103\u021bile autorului; au fost p\u0103strate chiar \u0219i oscil\u0103rile acestuia \u00een cazul anumitor termeni, cum ar fi: str\u0103in\u2013strein<\/em>, asociare\u2013asociere<\/em>, ipotez\u0103\u2013hipotez\u0103<\/em>, senza\u021bie\u2013senza\u021biune<\/em>, \u0219tiin\u021be\u2013\u0219tiin\u021bi<\/em>, sintezei\u2013sintezii<\/em>, lumii\u2013lumei<\/em>, cuno\u0219tin\u021bei\u2013cuno\u0219tin\u021bii<\/em>, moralei\u2013moralii<\/em>. O particularitate a textului lui Petrovici pe care am p\u0103strat-o, dar am semnalat-o atunci c\u00e2nd apare, este folosirea frecvent\u0103 la persoana a 3-a singular a verbelor la diateza impersonal\u0103\/reflexiv-pasiv\u0103, chiar \u0219i atunci c\u00e2nd regulile de azi cer pluralul (de exemplu: s-a f\u0103cut sfor\u021b\u0103ri<\/em>, se poate deosebi realit\u0103\u021bile<\/em>).
Pagina\u021bia publica\u021biei din 1907 este notat\u0103 \u00een text \u00eentre paranteze drepte. \u00cen reeditarea de fa\u021b\u0103, numerotarea notelor este continu\u0103, \u00een timp ce \u00een versiunea original\u0103 numerotarea acestora re\u00eencepea la fiecare pagin\u0103. Prin urmare, am considerat necesar\u0103 men\u021bionarea \u00eentre paranteze drepte a notei \u0219i paginii versiunii originale; de exemplu: 15[n.1\/p.51] (adic\u0103 nota 15 \u00een textul de fa\u021b\u0103, dar nota 1 de la p. 51 \u00een textul din 1907). Notele care reprezint\u0103 o interven\u021bie a editorului nu sunt marcate \u00een niciun fel, at\u00e2ta doar c\u0103 nu este specificat\u0103 nota \u0219i pagina versiunii din 1907. Orice alt\u0103 interven\u021bie editorial\u0103 este cuprins\u0103 \u00eentre paranteze drepte. (Ovidiu G. Grama)<\/strong><\/p><\/div><\/div><\/div>\n\n\n

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2. MARGINALIA<\/strong><\/h5><\/div>\n\n\n\n
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Impactul culturii \u0219i civiliza\u021biei moderne asupra condi\u021biei omului contemporan (Tragedia omului \u00een cultura modern\u0103<\/em>)<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 151\u2013170]<\/p>\n\n\n

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Holder of two degrees \u2013 one in religious studies (1930) and the other in philosophy (1947), both obtained from the University of Bucharest \u2013, as well as author of significant works covering the two aforementioned fields, Constantin C. Pavel, professor and theologian, imposed himself as a remarkable personality in Romanian religious and philosophical culture. He is well-known for his moral philosophy, referencing human nature and condition, and expertly expressing his opinion on the disastrous impact that modern culture and its civilizational components have on human beings. The current study brings to attention the aspects raised by this approach, specifically the human\u2013culture\u2013religion triad, from the positions of the Orthodox Christian doctrine embraced by Constantin C. Pavel in Tragedia omului \u00een cultura modern\u0103<\/em> [The tragedy of man in modern culture].<\/p><\/div><\/div><\/div>\n\n\n

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Cosmogony through division in Romanian and world mythology<\/h5><\/div>\n\n\n\n

Robin Wildt Hansen<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 171\u2013178]<\/p>\n\n\n

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In this paper, an interpretation is attempted of the Romanian myth, \u201cLegenda despre zidirea lumii\u201d. Parallels are drawn with tales such as Genesis, the Babylonian narrative of Marduk constructing the world from Tiamat, and the Norse story of Odin shaping the world from Ymir. In the Romanian myth, Satan\u2019s prideful omission to enunciate God\u2019s blessing as he collects sand results in the formation of varied terrains. His attempt to harm God inadvertently spreads divine blessings all over the world. Similarly, in Norse and Yoruba myths, stifling barriers and attempts at desecration lead to the paradoxical spreading of life and blessings, emphasizing the unforeseen outcomes of resistance to divine will.<\/p><\/div><\/div><\/div>\n\n\n

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3. SEMNAL<\/strong><\/h5><\/div>\n\n\n\n
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Istoria filosofiei rom\u00e2ne\u015fti \u00een anul 2022<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XIX: Filosofie \u0219i psihologie<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 181\u2013183]<\/p>\n\n\n\n

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DOI: 10.59277\/SIFR.202319 1. FILOSOFIE \u0218I PSIHOLOGIE Lexiconul psihologiei \u0219tiin\u021bifice \u00een Cursul de psihologie al lui C. R\u0103dulescu-Motru Constantin Stoenescu [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. XIX: Filosofie \u0219i psihologie, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 13\u201325] O mo\u0219tenire a lui Edmund Husserl: fenomenologia non-simbolic\u0103 Ionu\u021b-Constantin Isac [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. XIX: Filosofie \u0219i psihologie, […]<\/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":"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":[412],"tags":[51,414,130],"class_list":["post-7848","page","type-page","status-publish","hentry","category-sifr19","tag-c-radulescu-motru","tag-filosofie-si-psihologie","tag-ion-petrovici"],"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":"DOI: 10.59277\/SIFR.202319 1. FILOSOFIE \u0218I PSIHOLOGIE Lexiconul psihologiei \u0219tiin\u021bifice \u00een Cursul de psihologie al lui C. R\u0103dulescu-Motru Constantin Stoenescu [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. XIX: Filosofie \u0219i psihologie, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2023, pp. 13\u201325] O mo\u0219tenire a lui Edmund Husserl: fenomenologia non-simbolic\u0103 Ionu\u021b-Constantin Isac [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. 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