{"id":8549,"date":"2024-11-28T17:01:46","date_gmt":"2024-11-28T15:01:46","guid":{"rendered":"http:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=8549"},"modified":"2024-12-21T21:38:46","modified_gmt":"2024-12-21T19:38:46","slug":"volumul-20-2024","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/volumul-20-2024\/","title":{"rendered":"Volumul 20 (2024)"},"content":{"rendered":"\n

DOI: 10.59277\/SIFR.202420<\/p>\n\n\n\n

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1. KANT 300<\/strong><\/h5><\/div>\n\n\n\n
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\u201eFilosofia critic\u0103\u201d \u00een Transilvania (1825\u20131863)<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 11\u201338]<\/p>\n\n\n

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In imperial Transylvania, the Hungarian professors of philosophy served as models for the Romanian proponents of philosophy. Due to the official catholic hostility to Kant, M\u00e1rton Istvan promoted the philosophy of Krug, of which he edited and translated a compendium into Latin. Krug was not a genuine Kantian, but an eclectic post-Kantian, in\u00adfluenced by Reinhold, Fichte, and Schelling. His metaphilosophy influenced a whole genera\u00adtion of Hungarian thinkers, most of them eclectics, who forged along its lines a broad con\u00adcept of \u201ccritical philosophy\u201d, of which Kantianism was supposed to be just a species among others. \u201cCritical philosophy\u201d became the name of a new brand of eclecticism, integrating common\u00adsensism, the main theses of the old ontotheological metaphysics, and elements of Kantian doctrine in diverse proportions. The Transylvanian Romanian teachers of philoso\u00adphy imitated the example of their Hungarian models, went to Krug\u2019s texts, either in Latin or in German, translated them to the purpose of using them in their lectures, and sometimes published their translations. The first centre of diffusion of Krug\u2019s critical philosophy was the Blaj Gymna\u00adsium, at the end of the 1820s. Krug\u2019s philosophy reached Bucharest in the 1840s, through a graduate of Cluj Piarist Lyceum, and eventually Jassy, through a former Blaj teacher, in the second half of the 1850s, where it was taught until the end of the 1870s. Despite this relatively wide diffusion, Krug\u2019s critical philosophy was far from having on Romanians the same kind of impact it had on Hungarians. It left virtually no traces on the Romanian culture, with the exception of a political manifesto by Simeon B\u0103rnu\u021b (1842) and, most importantly, it was inef\u00adfec\u00adtive in generating interest in Kant\u2019s philosophy. Thus it can\u00adnot be said, as the accepted narrative holds, that the diffusion of Krug\u2019s works in Romanian marks a moment of the reception of Kant in Romania.<\/p><\/div><\/div><\/div>\n\n\n

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\u201eBig Bangul\u201d kantian de la \u201eSf. Sava\u201d \u2013 moment de \u00eenceput al filosofiei rom\u00e2ne\u0219ti moderne<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 39\u201349]<\/p>\n\n\n

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The study’s author supports the idea \u2013 also promoted by Mircea Vulc\u0103\u00adnescu \u2013 that nearly all the philosophy professors at Sf. Sava, who formed the founda\u00adtional nucleus for education and philosophy in the Romanian language (notably the founder Gheorghe Laz\u0103r and his followers Eufrosin Poteca, August Treboniu Laurian, and Ion Zalomit), exhibited a strong interest in and admiration for Kant’s phi\u00adlosophy, particularly his ethics. They found in Kant\u2019s ethical ideas many useful princi\u00adples for achieving their ideals of political, national, cultural, and social emancipation. Most of them embraced Kantian ethics, as they apparently disliked the speculative as\u00adpects of critical philosophy, which was widely discussed and often contested. Instead, they preferred Kant’s moral philosophy for its sense of certainty, seeing it as better suit\u00aded for educating the youth of the Principalities. They be\u00adlieved, and firmly advocated, that the country needed individuals of upright character more than scientists \u2013 a senti\u00adment that remains relevant to this day.<\/p><\/div><\/div><\/div>\n\n\n

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Comentarii la kantianismul lui Maiorescu<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 50\u201368]<\/p>\n\n\n

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In the following paper, I will discuss a few legendary details of Maio\u00adrescu\u2019s Kant\u00adi\u00adan\u00adism, circulated (in good faith) by his student Ion Petrovici. Among these are the inter\u00adpre\u00adtation of the Transcendental Aesthetic<\/em> in the academic setting through Schopenhauer, the knowability of the thing-in-itself, and the \u201cmetapsychic\u201d emphases placed on explaining Kant\u2019s a priori<\/em>. Ulti\u00admately, I will show that Maiorescu still had his own personal understanding of Kant, one that Petrovici also adopted, rooted in his conviction that the a priori<\/em> was synon\u00adymous with the innate.<\/p><\/div><\/div><\/div>\n\n\n

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Constantin Noica \u0219i deschiderile Criticii facult\u0103\u021bii de judecare<\/em><\/h5><\/div>\n\n\n\n

Remus Breazu<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 69\u201379]<\/p>\n\n\n

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In this paper, I analyse Constantin Noica\u2019s interpretation of Immanuel Kant\u2019s Critique of the Power of Judgment<\/em>, as presented in Two Introductions and a Passage to Idealism<\/em>.My aim is to highlight a particular opening of Kant\u2019s aes\u00adthetics that Noica identifies but does not develop further in his later philosophy. To this end, the paper is structured as follows: first, I review the current scholarship on Noica\u2019s Two Introductions and a Passage to Idealism<\/em>. Second, I discuss the method Noica em\u00adploys in this work and outline the main points of his argument. Finally, I address some ambiguities that appear at the end of his interpretation and briefly discuss the opening in Kant\u2019s aesthetics that Noica notices but does not explore it further in his later philos\u00adophy.<\/p><\/div><\/div><\/div>\n\n\n

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Marginalia<\/strong><\/h5><\/div>\n\n\n\n
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Despre kantianismul lui Lucian Blaga \u0219i limitele trasate intelectului<\/h5><\/div>\n\n\n\n

Henrieta \u0218erban<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 83\u201390]<\/p>\n\n\n

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The study emphasizes that while Kantianism is evident in Lucian Blaga\u2019s philosophy, it is notably transformed and integrated into an original philosophi\u00adcal framework. This analysis examines both the presence and the limitations of Kanti\u00adanism in the work of this unique Romanian philosopher. By exploring the Kantian in\u00adfluences and constraints in Blaga’s thought \u2013particularly with regard to the Kantian boundaries imposed on intellect, as well as the Luciferian potential of intellect within Blaga\u2019s philosophy \u2013 the study highlights a fascinating interplay of similarities and dif\u00adferences between the two philosophical systems.<\/p><\/div><\/div><\/div>\n\n\n

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Asupra conceptului de dogm\u0103 la Lucian Blaga<\/h5>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 91\u2013100]<\/p>\n\n\n

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The study emphasizes that while Kantianism is evident in Lucian Blaga\u2019s philosophy, it is notably transformed and integrated into an original philosophi\u00adcal framework. This analysis examines both the presence and the limitations of Kanti\u00adanism in the work of this unique Romanian philosopher. By exploring the Kantian in\u00adfluences and constraints in Blaga’s thought \u2013particularly with regard to the Kantian boundaries imposed on intellect, as well as the Luciferian potential of intellect within Blaga\u2019s philosophy \u2013 the study highlights a fascinating interplay of similarities and dif\u00adferences between the two philosophical systems.<\/p><\/div><\/div><\/div>\n\n\n

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Restituiri<\/strong><\/h5><\/div>\n\n\n\n
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Dumitru Isac<\/strong>, C\u00e2teva \u00eensemn\u0103ri despre Kant<\/h5><\/div>\n\n\n\n

\u00cengrijirea textului \u0219i note de Ionu\u021b Isac<\/strong><\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 103\u2013121]<\/p>\n\n\n

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References to I. Kant\u2019s critical metaphysics are a significant part of D.\u00a0Isac\u2019s philosophical notes, lectures, articles, books, and other writings. The brief writings mentioned above likely served as nuclei for the extended works the author developed both during the interwar years and later in the post-war period. Although these sketches in nuce do not appear to have been intended for publication, their release offers valuable insights into the impact of Kant\u2019s philosophy on Isac\u2019s professional development, as it influenced many thinkers of his generation. The Romanian professor sought to rethink and redirect the course of genuine criticism by theorizing what he termed critical realism, a \u201cmarriage\u201d of ontologi\u00adcal realism and epistemological idealism\/transcendentalism. Thus, these unpublished notes provide a window into Isac\u2019s general approach to philosophizing, and specifically his reflec\u00adtions on Kant \u2013 whether in alignment with or departure from Kantian thought. The notes encompass the main coordinates of Kant\u2019s scientific and philosophical activity, along with observations on various Romanian and foreign commentators, as well as general theses on the spirit of criticism. Together with other partially published manuscripts, these notes appear to be part of a broader project formulated by Isac: to write a history of universal philosophy from the perspective of critical realism.<\/p><\/div><\/div><\/div>\n\n\n

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Un traduc\u0103tor din Kant: Mihail Canianu<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 122\u2013127]<\/p>\n\n\n

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\u00cen anul 1901 a ap\u0103rut la Bucure\u0219ti, \u00een Stabilimentul grafic I. V. Socec\u016d, o Cresto\u00adma\u021bie<\/em> cu \u201ebuc\u0103\u021bi alese din autori germani\u201d, \u00een care se g\u0103se\u0219te tradus \u0219i primul apendice din lucrarea lui Immanuel Kant Spre pacea etern\u0103<\/em> \u2013 \u201e\u00dcber die Misshelligkeit zwischen der Moral und der Politik, in Absicht auf den ewigen Frieden\u201d: \u201eDisensiunea dintre moral\u0103 \u0219i politic\u0103 cu privire la pacea etern\u0103\u201d (386\u2013397) . Printre textele cuprinse \u00een volum sunt: \u201eSpicuiri din Fr. Nietzsche\u201d (337\u2013349),\u00a0 traduse de C. R\u0103dulescu-Motru, \u0219i traducerile filosofice ale lui Titu Maiorescu, preluate din Convorbiri literare<\/em>: Schopenhauer, \u201eDespre istorie\u201d (504\u2013513) \u0219i \u201eDespre geniu\u201d (Din Lumea ca voin\u021b\u0103 \u0219i reprezentare<\/em>) (559\u2013567), precum \u0219i Emil du Bois-Reymond, \u201eDespre limitele cunoa\u0219terii naturii\u201d (532\u2013542). Prezen\u021ba acestor fragmente celebre i-a f\u0103cut pe unii cititori\/cercet\u0103tori s\u0103 atribuie volumul lui Maiorescu, fie ca alc\u0103tuitor, fie ca traduc\u0103tor. Stilul \u00eens\u0103 nu-i apar\u021bine. […]
Majoritatea exemplarelor existente ale Crestoma\u021biei<\/em> nu au men\u021bionat autorul sau tra\u00addu\u00adc\u0103torul, ceea ce a l\u0103sat loc la interpret\u0103ri. Dar exist\u0103 un exemplar, la Biblioteca Aca\u00adde\u00admiei, men\u021bionat \u0219i \u00een BRM, pe care e identificat traduc\u0103torul: Mihail Canianu \/M.\u00a0Cahana\/ (1867\u20131933), un publicist, de origine evreiasc\u0103, n\u0103scut \u00een H\u00e2rl\u0103u.<\/p><\/div><\/div><\/div>\n\n\n

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Immanuel Kant<\/strong>, Disensiunea dintre moral\u0103 \u0219i politic\u0103 cu privire la pacea etern\u0103<\/h5><\/div>\n\n\n\n

Traducere de Mihail Canianu<\/strong>, \u00eengrijirea textului de Titus Lates<\/strong><\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 128\u2013135]<\/p>\n\n\n\n

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2. MATERIA HISTORICA<\/strong><\/h5><\/div>\n\n\n\n
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Mircea Eliade \u0219i prizonierii politicii: \u00cenceputurile cazului felix culpa<\/em> (I)<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 139\u2013218]<\/p>\n\n\n

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The name and work of Mircea Eliade (1907\u20131986) were banned in Roma\u00adnia following the establishment of the communist regime. Both his writings and his person were subject to ideological criticism, though without being accorded significant attention. (That is, within the context of an article or book; no article was ever dedicated exclusively to him.) The present paper explores, for the first time, his reception in socialist Romania after the lifting of the ban imposed on him.The first part examines the period from September 1967 to July 1970, when a new ban was im\u00adposed, and after that until March 1972, when the ban was lifted once more. The English term \u201ccaptive\u201d translates the Romanian word \u201cprizonier\u201d, which in\u00adcludes among its primary meanings \u201cslave\u201d or \u201censlaved\u201d. It refers to the members of the two \u201cfronts\u201d \u2013 pro and con \u2013 involved in the struggle over the acceptability of Mircea Eliade within a communist culture like that of Romania during that era. The main figures at the forefront during this period were Miron Constantinescu (1917\u20131974), who opposed Eliade, and Adrian P\u0103unescu (1943\u20132010), who supported him. The second part of the article focuses on other protagonists \u2013 both from Romania and abroad \u2013 active in the period following March 1972 and leading up to the fall of communism in December 1989.<\/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 2023<\/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. XX: Kant 300<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 221\u2013223]<\/p>\n\n\n\n

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DOI: 10.59277\/SIFR.202420 1. KANT 300 \u201eFilosofia critic\u0103\u201d \u00een Transilvania (1825\u20131863) Bogdan Rusu [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. XX: Kant 300, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2024, pp. 11\u201338] \u201eBig Bangul\u201d kantian de la \u201eSf. Sava\u201d \u2013 moment de \u00eenceput al filosofiei rom\u00e2ne\u0219ti moderne Constantin Stroe [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. 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