{"id":9144,"date":"2025-12-01T16:59:03","date_gmt":"2025-12-01T14:59:03","guid":{"rendered":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/?page_id=9144"},"modified":"2025-12-01T16:59:07","modified_gmt":"2025-12-01T14:59:07","slug":"volumul-21-2025-2","status":"publish","type":"page","link":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/volumul-21-2025-2\/","title":{"rendered":"Volumul 21 (2025)"},"content":{"rendered":"\n

DOI: 10.59277\/SIFR.202521<\/p>\n\n\n\n

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1. PERSPECTIVE CONCEPTUAL-LEXICALE<\/strong><\/h5><\/div>\n\n\n\n
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Problema limbajului filosofic \u0219i ideea unui dic\u021bionar de terminologie filosofic\u0103 (De la Cantemir la Noica)<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 11\u201326]<\/p>\n\n\n

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From the beginning, those who wrote philosophy in Romanian were faced with the problem of establishing a philosophical language and felt the need to compile a dictionary (lexicon, vocabulary) that would fix a philosophical terminology and help in its understanding. One problem was the adoption of foreign terms, and another was the investigation of the resources of the Romanian language in order to discover terms capable of becoming philosophical concepts. Therefore, in the formation of a Romanian philosophical language, both the translations that proved the possibility of expressing philosophical ideas in Romanian and the original creators of philosophy played an important role. In this presentation, several opinions are offered about the difficulties encountered in finding terminological solutions as well as several directives formulated for compiling dictionaries of philosophy, recorded in the history of Romanian philosophy, from D. Cantemir to C. Noica.<\/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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Descarc\u0103<\/div><\/a><\/div><\/div>\n<\/div><\/div>\n\n\n\n
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Influen\u021be \u0219i originalitate \u00een manuscrisele filosofice ale lui Simion B\u0103rnu\u021biu. Remarci despre terminologie<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 27\u201344]<\/p>\n\n\n

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While teaching philosophy in Blaj (1839\u20131845) and then in Ia\u0219i (1855\u20131864), Simion B\u0103rnu\u021biu focused his lectures on ontology (metaphysics), logic, the theory of knowledge, and legal science. All of these subjects bear the obvious influence of I. Kant (1724\u20131804) and W. T. Krug (1770\u20131842), the latter of whom was considered an authority on philosophical education throughout Europe. For scholarly purposes, B\u0103rnu\u021biu mainly used Krug\u2019s Handbuch der Philosophie und der Philosophischen Literatur<\/em>, a very popular book of its kind. Contrary to popular belief, B\u0103rnu\u021biu\u2019s philosophical papers are not merely faithful translations of Krug\u2019s work, lacking originality. However, the influence of Krug\u2019s ideas was more in spirit than in letter: philosophical transcendental synthetism entails political liberalism with an openness to criticism and anti-dogmatism. Thus, B\u0103rnu\u021biu found a way to use Krug\u2019s ideas to support his own views on social and political issues in Transylvania. In this way, the Romanian professor recognised and emphasised the connections permitted by Krug\u2019s philosophy between
metaphysics, epistemology, ontology, ethics and pedagogy. He often adapted Krug\u2019s original text to support his arguments and provide examples concerning the problems of Transylvanian society at the end of the Middle Ages and the beginning of the modern era. The references to B\u0103rnu\u021biu\u2019s terminology in the text of the study are accompanied at the end by a glossary of
terms used by B\u0103rnu\u021biu, compiled by Prof. Eugen S. Cucerzan. These terms appear in the philosophical manuscripts of the illustrious intellectual, being indicative of the effort undertaken by him in order to compile a specialized local vocabulary.<\/p><\/div><\/div><\/div>\n\n\n

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Heidegger, Noica \u0219i relevan\u021ba rostirii filosofice (rom\u00e2ne\u0219ti) ca practic\u0103 intra- \u0219i intercultural\u0103<\/h5><\/div>\n\n\n\n

Traian-Ioan Gean\u0103<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 45\u201372]<\/p>\n\n\n

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The following article serves a threefold purpose. Firstly, it offers a description of two different types of philosophical utterance, i.e., of two practices meant to highlight the philosophical potential of a particular language. The first type, endorsed by Martin Heidegger, is based on the search for a pre-logical Logos of lived experience and, later, of language as a reality beyond human grasp; it is characterised by the innovative, forceful stretching of the limits of language and by its belonging to a hegemonic cultural space. The second type, practised by Constantin Noica from the standpoint of a margin\u00adal(ised) culture, is much more open to scientific and linguistic insights and less tortured, though also less innovative, in its dealing with language. By revealing crucial differences between Noica\u2019s and Heidegger\u2019s thought, the resulting analysis may, on a second level, also be read as a comparative study on these two thinkers. Thirdly, the article is an attempt to defend the relevance of philosophical utterance by stressing its affinities with intercultural philosophy and \u2013 in the case of Romanian philosophical utterance \u2013 by drawing on Hegel\u2019s view of art, religion and philosophy as the primary domains of Absolute Spirit in order to argue that religion, poetry and philosophy are in a privileged position to promote the intra- and intercultural virtues of Romanian philosophical utterance as a practice.<\/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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Descarc\u0103<\/div><\/a><\/div><\/div>\n<\/div><\/div>\n\n\n\n
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Lucian Blaga\u2019s law of non-transponibility<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 73\u201389]<\/p>\n\n\n

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Lucian Blaga departs from the aesthetic conceptions of the 19th century. His law of non-transponibility (LNT) emphasizes an original approach to the autonomy of art, providing topical criteria for defining and evaluating \u201ckitsch\u201d, one of the many forms of aesthetic failure. Natural beauty and artistic beauty are not the same. LNT is neither idealism nor aestheticism. It is meant to capture what is most important in the question of the autonomy of art, by clarifying the function of specific artistic criteria, which should not be overly simplified, as aestheticians tend to do.
In his view, art is a direct consequence of the human being\u2019s positioning in the horizon of mystery. Art and knowledge meet in their shared failure to absolutely conquer mystery. In accordance with Blaga and LNT, aesthetic failure is rather a betrayal of human becoming and positioning in the horizon of mystery. In conclusion, the study discusses LNT in contrast to natural beauty \u2013 the first experience of symbolic eloquence, proportion, and the refusal of stridency \u2013 as well as the scientific metaphor, understood as art returning to the expressivity of natural experience (the \u201cimmediate\u201d), with epistemological and non-kitsch benefits.<\/p><\/div><\/div><\/div>\n\n\n

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Conceptul lui A. D. Xenopol de serie istoric\u0103 \u0219i progresul spiritual<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 90\u201399]<\/p>\n\n\n

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This article examines A. D. Xenopol\u2019s theory of historical series as one of the most original contributions of Romanian philosophy to the theory of history. Con\u00adceived at the turn of the twentieth century and articulated in Les principes fondamentaux de l\u2019histoire<\/em> (1899) and La th\u00e9orie de l\u2019histoire<\/em> (1908), Xenopol\u2019s model distinguishes between natural causality, governed by repetition, and historical causality, governed by succession. The concept of the historical series, defined as a succession of unique and temporally indi\u00advidualized events, serves as the methodological counterpart of natural law within the domain of history. Xenopol emphasizes the epistemological role of seriality in explaining continuity and transformation, while also recognizing the limits of historical prediction: although indi\u00advidual events remain unpredictable, serial structures reveal tendencies and conditions that shape historical development. His theory integrates moral and spiritual dimensions, under\u00adlining the significance of ideas, ethical values, and great personalities alongside scientific and political factors. In this sense, Xenopol aligns with broader European debates on the relation\u00adship between science, morality, and progress, while maintaining the primacy of political structures in determining historical change. The article situates Xenopol\u2019s thought within the context of Romanian and European philosophy, contrasting it with related conceptions such as Vasile P\u00e2rvan\u2019s metaphysical vision of history. Ultimately, Xenopol\u2019s theory of historical series emerges as both an epistemological framework and a philosophy of spiritual progress, whose reception in France, Germany, and beyond testifies to its lasting significance.<\/p><\/div><\/div><\/div>\n\n\n

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Marginalia<\/strong><\/h5><\/div>\n\n\n\n
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Vasile B\u0103ncil\u0103 despre declinul s\u0103rb\u0103torii \u0219i deriva omului modern<\/h5><\/div>\n\n\n\n

Daniel Cojanu<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 103\u2013112]<\/p>\n\n\n

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In several of his essays, Vasile B\u0103ncil\u0103 proposes a metaphysics of cele\u00adbration. This approach allows him to capture certain aspects that anthropologists and sociol\u00adogists do not observe. In a poetic way, he manages to express some valuable intuitions about the relationship of celebration with the human need for the transcend\u00adent. And to extract the defining function of celebration: that of integrating man into the surrounding reality. Starting from the observation that these meanings have been lost over time, B\u0103ncil\u0103 carries out an analysis of the main forms of epistemic, political, and metaphysical drift in modern man.<\/p><\/div><\/div><\/div>\n\n\n

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Dragostea \u2013 \u00een interpretarea metafizic\u0103 \u0219i fenomenologic\u0103 a lui Ernest Bernea<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 113\u2013123]<\/p>\n\n\n

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In the following study, I argue that, while deeply rooted in and strongly connected to religiously oriented philosophies, yet also marked by certain notable differ\u00adences, Ernest Bernea\u2019s philosophical ideas cultivate love as a central theme for understand\u00ading human nature and the human condition. From this perspective, I show that Bernea seeks to reveal the dimensions of love, its meaning, and its image, starting from one of his funda\u00admental theses: man is the only being on Earth who simultaneously lives within three realities and therefore bears three dimensions: being in the world; being in relation to others; and be\u00ading for the Absolute. I therefore analyse the manifestations of love as Bernea understands them across these three fields of reality. I conclude that authentic love possesses a consisten\u00adcy and gravity that define the very essence and destiny of the human being. For this reason, I argue with conviction that love must be included within the sphere of metaphysics, where it reveals both its ontological meaning \u2013 as \u201csecretly binding things together, being the existen\u00adtial thread and the potential energy of a call to harmony and balance\u201d \u2013 and its epistemologi\u00adcal meaning \u2013 as a path to knowing the relative (where the individual discovers both himself and the most hidden depths of the other) and the absolute (where love, as a way toward the Absolute, leads us to the knowledge of God). Furthermore, I highlight the most important functions of love in Bernea\u2019s vision: love as the universal energy of life; love as the universal principle of inter-human relationships (grounded in his belief that, by opening oneself to the other and to others, love also opens the gates of morality); and love as the foundation of the ethics of marriage and family.<\/p><\/div><\/div><\/div>\n\n\n

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Profiluri reconstituite<\/strong><\/h5>\n\n\n\n
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Un \u00eenv\u0103\u021b\u0103cel al lui B\u0103rnu\u021b: Teodor Late\u0219<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 127\u2013139]<\/p>\n\n\n

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Teodor Late\u0219 was a member of the school of Simeon B\u0103rnu\u021b, a prom\u00adi\u00adnent Transylvanian revolutionist, later an influential professor of philosophy and law at the uni\u00adversity of Jassy and the main ideological inspirer of the political party The Free and Inde\u00adpendent Fraction. He was himself a teacher of philosophy and a deputy in the United Princi\u00adpalities\u2019 parliament representing The Free and Independent Fraction. In this paper we dispel some confusions concerning his identity and writings, we restore the main coordinates of his life and thought, and we assess his importance for the intellectual history of Romania.<\/p><\/div><\/div><\/div>\n\n\n

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Dincolo de canoane: Sistemul atoatecuprinz\u0103tor al lui G. D. Scraba<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 140\u2013171]<\/p>\n\n\n

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The following article reassesses the intellectual profile of G. D. Scraba, a thinker situated outside the dominant Maiorescu-centered paradigm of his time. Influenced by the unconventional dialectics of Jean-Jacques Gourd and by the speculative constructions of Heliade-R\u0103dulescu and Vasile Conta, Scraba developed a system whose reach far sur\u00adpassed the disciplinary status quo. The study reconstructs the unifying vision behind this het\u00aderogeneous architecture and argues that Scraba pursued a massive project of reorganizing the entire world of experience, aiming at a universal science grounded in a serial structuring of being.
Since Scraba operated within conceptual frameworks fundamentally distinct from stand\u00adard philosophical and sociological categories, his system cannot be adequately treated through familiar methodological lens. Its non-conformist architecture requires an explicitly outside the box approach.<\/p><\/div><\/div><\/div>\n\n\n

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Restituiri<\/strong><\/h5><\/div>\n\n\n\n
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Ioan Me\u0219ot\u0103<\/strong>: \u201eExpunerea c\u00e2torva fenomene suflete\u0219ti cu privire la expresiunile psicologice \u00een limba rom\u00e2neasc\u0103\u201d<\/h5><\/div>\n\n\n\n

Not\u0103 introductiv\u0103 \u0219i \u00eengrijirea textului: Titus Lates<\/strong><\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 175\u2013189]<\/p>\n\n\n

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Ioan Me\u0219ot\u0103 s-a n\u0103scut \u00een D\u00e2rstele Bra\u0219ovului \u00een anul 1837. Tat\u0103l s\u0103u, George (Gheorghe) Me\u0219ot\u0103, curatorul bisericii din comun\u0103, l-a dat mai \u00eent\u00e2i la \u0219coala din D\u00e2rste, apoi la cea din Turche\u0219, iar de aici l-a dus la Bra\u0219ov, unde a urmat cursurile pri\u00admare la \u0219coala rom\u00e2n\u0103 din \u0218chei \u0219i la cea catolic\u0103 din cetate. Dup\u0103 terminarea studiilor ele\u00admentare, \u00een 1850 a fost \u00eenscris la Gimnaziul romano-catolic maghiar din Bra\u0219ov (\u00een septembrie), dar dup\u0103 numai dou\u0103 luni a trecut ca elev la Gimnaziul rom\u00e2\u00adnesc din Bra\u0219ov, nou \u00eenfiin\u021bat (\u00een noiembrie). Aici a urmat primele patru clase din ciclul inferior (c\u00e2te avea gimnaziul la acea vreme), fiind coleg de clas\u0103, \u00een primul an, cu Titu Maio\u00adrescu, \u0219i \u0219i-a continuat studiile la Gimnaziul superior luteran s\u0103sesc (\u00eenfiin\u021bat de Johan\u00adnes Honterus \u00een 1541), \u00een perioada 1854\u20131858. Remarcat de protopopul Bra\u00ad\u0219o\u00advului Ioan Popasu, a plecat \u00een toamna anului 1858 la Viena, unde a urmat timp de doi ani cursuri filosofice, pe care le-a continuat la Bonn, lu\u00e2ndu-\u0219i doctoratul \u00een filosofie \u00een anul 1861.
Dup\u0103 \u00eentoarcerea de la studii a fost numit profesor la Gimnaziul rom\u00e2nesc din Bra\u0219ov, \u00eendeplinind din 1870, p\u00e2n\u0103 la sf\u00e2r\u0219itul vie\u021bii (1878) \u0219i func\u021bia de director al \u0219co\u00adlilor medii din Bra\u0219ov (dup\u0103 moartea primului director, Gavril Munteanu).
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\u00cen anul \u0219colar 1864\/5, la Gimnaziul de la Bra\u0219ov a \u00eenceput s\u0103 se predea Prope\u00adde\u00adutica filosofic\u0103<\/em>, care a fost introdus\u0103 \u00een planul de \u00eenv\u0103\u021b\u0103m\u00e2nt pentru clasa a VII-a, con\u00adform Proiectului de organizare (Entwurf<\/em>) din 1849, care prevedea \u00eemp\u0103r\u021birea materiei \u00een doi ani de studiu: Logica<\/em>, \u00een clasa a VII-a, \u0219i Psihologia empiric\u0103<\/em>, \u00een clasa a VIII-a. Ca \u021bint\u0103 pentru aceast\u0103 preg\u0103tire erau stabilite (dup\u0103 program\u0103): \u201e\u00eentregirea cuno\u0219tin\u00ad\u021belor experimentale despre lumea din afar\u0103 prin cunoa\u0219terea empiric\u0103 a vie\u021bii suflete\u0219ti; cunoa\u0219terea sistematic\u0103 a formelor generale de cugetare, ca \u00eencheiere a \u00eenv\u0103\u021b\u0103m\u00e2ntului de p\u00e2n\u0103 acum \u0219i ca preg\u0103tire a instruc\u021biunii ulterioare \u0219tiin\u021bifice\u201d.
Din anul urm\u0103tor, 1865\/6, Ioan Me\u0219ot\u0103, a predat propedeutica filosofic\u0103 dup\u0103 ma\u00adnua\u00adlele herbartiene ale lui Gustav Adolf Lindner: Lehrbuch der formalen Logik<\/em> (Graz, 1861) \u0219i Lehrbuch der empirischen Psychologie nach genetischer Methode <\/em>(Cilli, 1858).
\u00a0
Dup\u0103 primul an \u00een care a predat psihologia empiric\u0103<\/em>, a publicat \u201eEspunerea catorva fenomene sufletesci cu privire la espresiunile psicologice \u00een limb\u2019a ruman\u00e9sca\u201d \u00een A septea programa a gimnasiului plenariu rom\u00e2nescu de religiunea gr. orientale pe an. scol. 1865\/6<\/em>, redactat\u0103 (\u201eredig\u00e9ta\u201d) de G. J. Munteanu (Brasiovu, Tipografi \u0219i pro\u00adve\u00addiu\u00adtori R\u00f6mer & Kammer, 1866), text pe care \u00eel reproducem aicicu inten\u021bia de a-l aduce \u00een aten\u021bie, consider\u00e2nd-l remarcabil, dar pu\u021bin cunoscut. Textul original este puternic marcat de forme latinizante care, \u00een vederea prezentei restituiri, au fost tran\u00adscri\u00adse fonetic. Abia din anul 1874, Ioan Me\u0219ot\u0103, ca director, a introdus \u00een \u0219colile pe care le patrona ortografia fonetic\u0103, situ\u00e2ndu-se de partea lui Titu Maiorescu \u00een disputa privind scrierea \u00een limba rom\u00e2n\u0103.
[Din Titus Lates, Prospectul unui lexicon pentru propedeutica filosofic\u0103: Not\u0103 introductiv\u0103<\/em>, pp. 176\u2013177].<\/p><\/div><\/div><\/div>\n\n\n

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2. ATITUDINI<\/strong><\/h5><\/div>\n\n\n\n
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Constantin Noica, Mathesis <\/em>\u0219i cultura<\/h5><\/div>\n\n\n\n

Ana Bazac<\/p>\n\n\n\n

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 193\u2013236]<\/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>

The paper analyses some features and problems of the phenomenon and concept of culture, benefiting from the opportunity given by Constantin Noica\u2019s two books related to culture, which delimitate his philosophical creation. These books are: Mathesis or the Simple Joys,<\/em> 1934, and The European Cultural Model<\/em>, 1986\u20131987. The analysis of the meanings of the idea of culture follows Noica\u2019s reasoning, viewed both from outside and inside. It is emphasised that the eventual difficulty to understand the Romanian philosopher\u2019s theory of morphology of culture arises from its metaphysical character. The metaphysical language might be ambiguous, but Noica\u2019s theory is clear and heuristic, if we do not look at the metaphysical framework through a \u201cnaturalistic\u201d lens.<\/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 2024<\/h5><\/div>\n\n\n\n

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

[Studii de istorie a filosofiei rom\u00e2ne\u015fti<\/em>, vol. XXI: Perspective conceptual-lexicale<\/em>, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 239\u2013241]<\/p>\n\n\n\n

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<\/div>\n","protected":false},"excerpt":{"rendered":"

DOI: 10.59277\/SIFR.202521 1. PERSPECTIVE CONCEPTUAL-LEXICALE Problema limbajului filosofic \u0219i ideea unui dic\u021bionar de terminologie filosofic\u0103 (De la Cantemir la Noica) Titus Lates [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. XXI: Perspective conceptual-lexicale, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 11\u201326] Influen\u021be \u0219i originalitate \u00een manuscrisele filosofice ale lui Simion B\u0103rnu\u021biu. Remarci despre terminologie Ionu\u021b Isac [Studii de istorie […]<\/p>\n","protected":false},"author":2,"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":[543],"tags":[549,67,565,551,420,486,547],"class_list":["post-9144","page","type-page","status-publish","hentry","category-sifr21","tag-a-d-xenopol","tag-constantin-noica","tag-g-d-scraba","tag-ioan-mesota","tag-lucian-blaga","tag-simion-barnutiu","tag-teodor-lates"],"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\/sifr\/"},"uagb_comment_info":0,"uagb_excerpt":"DOI: 10.59277\/SIFR.202521 1. PERSPECTIVE CONCEPTUAL-LEXICALE Problema limbajului filosofic \u0219i ideea unui dic\u021bionar de terminologie filosofic\u0103 (De la Cantemir la Noica) Titus Lates [Studii de istorie a filosofiei rom\u00e2ne\u015fti, vol. XXI: Perspective conceptual-lexicale, Bucure\u015fti, Editura Academiei Rom\u00e2ne, 2025, pp. 11\u201326] Influen\u021be \u0219i originalitate \u00een manuscrisele filosofice ale lui Simion B\u0103rnu\u021biu. Remarci despre terminologie Ionu\u021b Isac [Studii de istorie…","_links":{"self":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/9144","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\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/comments?post=9144"}],"version-history":[{"count":1,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/9144\/revisions"}],"predecessor-version":[{"id":9145,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/pages\/9144\/revisions\/9145"}],"wp:attachment":[{"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/media?parent=9144"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/categories?post=9144"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/filosofieromaneasca.institutuldefilosofie.ro\/sifr\/wp-json\/wp\/v2\/tags?post=9144"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}