Analele Ştiinţifice ale Universităţii „Alexandru Ioan Cuza” din Iași (Serie Nouă) PHILOSOPHIE
The Scientific Annals of “Alexandru Ioan Cuza” University of Iasi (New Series). Philosophy (ISSN 1221-8413) is the international journal of the Philosophy Department, Faculty of Philosophy and Social-Political Sciences of “Alexandru Ioan Cuza” University, Iasi.
TEHNICILE DE SINE ÎNTRE INTENȚIONALITATE ȘI AUTENTICITATE
The Techniques of the Self between Intentionality and Authenticity In this paper, I intend to discuss the way in which philosophy teaches the “techniques of the self”. I do not necessarily ask for a technical analysis, not even for a critical one but rather for an opinion-based experiment. I would like to see how philosophy is, or can become a way of living, as well as finding out if this point of view can be justified. Because of this, I started from a possible link between the texts of two philosophers: Michel Foucault and Mircea Eliade. The two philosophers discuss, more or less explicitly, about a series of epistematic experiences that can be conducive to the formation of the subject as the subject of ethics and aesthetics at the same time.
Merci de créditer les auteurs lors de toute citation : Analele Ştiinţifice ale Universităţii „Alexandru Ioan Cuza” din Iași (Serie Nouă) PHILOSOPHIE (2018)
DESPRE MIRAREA ORIGINARĂ A FILOSOFIEI LA HEIDEGGER ÎN GA 45 / ÎNTREBĂRI FUNDAMENTALE ALE FILOSOFIEI. “PROBLEME” ALESE DE “LOGICĂ”
Heidegger on Wonder (θαυμάζειν) as the Origin of Philosophy in GA 45/ Basic Questions in Philosophy: Selected „Problems” of „Logic” Heidegger addresses the Greek idea of the origin of philosophy in wonder (θαυμάζειν) during all periods of thought, from the early courses to the late texts and conferences. Furthermore, he frequently makes inquiries regarding the phenomenon of wonder and its relation to curiosity, a widely known example is the 36th paragraph of Being and Time. In this article I will focus solely on the most developed form of Heidegger’s interpretation of wonder, which can be found in the course of 1937-1938 (GA 45). Through a close reading of the Heideggerian development, I aim to point out the specific of θαυμάζειν and the role it plays in the question of the origin of philosophy. This consists of an examination of the need and necessity of the first beginning of Western thinking, a refinement of the essential wonder out of its common forms (curiosity, marveling, admiration and astonishment) and the scrutinizing of the thirteen features of θαυμάζειν, delivered by Heidegger.
ANTICHITATEA ȘI SUBIECTIVAREA DISCURSULUI FILOSOFIC: DE LA LOGOS LA ETHOS
Antiquity and the Subjectivation of Philosophical Discourse: From logos to ethos By assuming that ancient philosophy was a way of life, this current paper proposes to reveal, first of all, a few characteristics underneath the expression „philosophy as a way of life” worked in Antiquity. Second, this study is trying to offer an answer regarding the next question: How the ancient philosophers succeed to maintain active the philosophical discourses? The secret of this technique might come from what Michel Foucault named practices of subjectivation, most visible in Hellenistic and Roman period. Under these practices, the truth is obtained from the philosophical discourses (logoi). The process of subjectivation takes place when the Subject (i.e. the philosopher) accepts and transforms the truth, present in the discourses, into a principle of action (ethos).
INFLUENȚA AUGUSTINIANĂ ÎN INTERPRETAREA CURIOZITĂȚII DIN FIINȚĂ ȘI TIMP
Augustine’s Influence on the Heideggerian Interpretation of Curiosity in Being and Time The theological sources of Heidegger’s thinking are at the same time well known and highly debated nowadays. In this article I will focus only on a single aspect namely Augustine’s influence on Heidegger’s interpretation of curiosity in Being and Time. Despite the multiple and decisive differences between Augustine’s Christian anthropology and Heidegger’s phenomenological ontology, I argue that, in the matter of depicting the curiosity, there is significant common ground. Heidegger extracts what I call the formal structure of curiosity out of the tenth book of Confessions, purifies the concupiscentia oculorum of its moral, theological and epistemological meanings, and adapts it to the exigencies of the Analytic of Dasein. The three points of this formal structure of curiosity are: the dynamic of access and temptation, the orientation onto the new and the spectacle, and the failed finality of curiosity into the world, which amounts to losing the self and missing one’s most authentic possibilities. Nevertheless, due to the fact that the shared formal structure of curiosity can be made explicit only in the light of the fundamental differences, I firstly examine the specific of curiosity in Confessions and in Being and Time.
“CREDO QUIA ABSURDUM”. S. KIERKEGAARD ȘI L. ȘESTOV
“Credo quia absurdum”: S. Kierkegaard and L. Shestov The relation between reason and faith has always presented itself as a problematic one. Be it in a relation of complementarity, opposition or exclusiveness, reason and faith have been perceived as two different forms of knowledge of truth. For L. Shestov, the representative of Russian philosophy from the beginning of the 20th century, and S. Kierkegaard, the exponent of Danish philosophy from the middle of the 19th century, the two paths of knowledge could not be reconciled. Faith is possible only after the “escape” from under the guardianship of reason. But how is it possible to free ourselves from its exigencies?
ALEGERE ȘI NEALEGERE, KIERKEGAARD ȘI BERGSON
Choice and non-choice, Kierkegaard and Bergson This paper sketches a number of similarities between Kierkegaard’s and Bergson’s thought concerning the general domain of practical philosophy. Both authors, it is argued, claim that there is an essential practicity of aims that needs to be accounted for in any philosophy of action: goals are not something to reach to, but something to do. Moreover, the two authors share similar positions with regards to some of the main characteristics of choice or decision. However, they also share another point which is openly criticized here: though in different manners, both of them seem to allow for the absorption – or the illicit identification – of the question of decision into that of action, and the unwelcome consequences of such an identification for practical philosophy are briefly outlined here.
FECUNDITATEA IRONIEI ÎN CADRUL DIALECTICII STADIILOR EXISTENȚEI
Irony’s fecundity within the dialectics of the stages of existence The following paper is dedicated to Kierkegaard`s life and work, in the light of the stages of existence that he conceived. Since he is one of the philosophers whose writings are bound together with his personal life, I intend to study him as a whole, both as an ironist and as an ironologist. The main goal of this text is to analyze the function of the concept of irony that helped Kierkegaard to overcome his personal problems, especially his broken engagement to Regine Olsen. If, in his dissertation on irony, the Danish philosopher reffers permanently to Socrates, in the following books he is constantly reffering to Regine. Finally, I argue that the entire game of pseudonyms that he orchestrated was part of his plan to make the leap of faith. Even though his love for Regine was, in a way, a disaster, in other sense of understanding was a good thing, because it forced him to reach out and touch faith, giving us a way of life.
SOREN KIERKEGAARD SAU DESPRE IMPOSIBILITATEA TEORIEI ANALOGIEI ENTIS
Søren Kierkegaard or on the impossibility of the theory analogia entis Starting from the statement of the Catholic theologian E. Przywara who saw in S. Kierkegaard the modern thinker with a certain perspective on the doctrine analogia entis, I have tried to identify in the writings of the Danish philosopher arguments on which this „perspective” can find its fundament. I did not manage to find in his writings anything but counterarguments that disaffirm the thesis supported by Przywara, for example: „God and man are two qualities between which an infinite difference interposes” (The Sickness Unto Death). The example is not a singular one, this idea being found in almost all of his texts. Reason for which I tend to believe that in the writings of the Danish philosopher we can rather speak of a special type of analogy, a analogia relationis, understood as a relationship, a report, not with the being, attributed univocally or by means of analogy, to man and to God, but with Christ.
Kierkegaard among pseudonyms This paper examines Kierkegaard’s use of pseudonyms. It is well known that most of Kierkegaard’s philosophical works were written under pseudonyms. Throughout this article I try to put together the reasons and the meanings of Kierkegaard’s pseudonymity. Thus the first part of the essay identifies and explains the main reasons for which Kierkegaard writes under a variety of pseudonyms. Secondly the paper analyses some of Kierkegaard’s most important pseudonyms in order to clarify their hidden meanings. Are the pseudonyms Kierkegaad’s aliases? Are the pseudonymous authors real people? How can we tell the difference between Kierkegaard’s real opinion and the ideas asserted by the pseudonymous authors? These are some of the questions this paper tries to answer.
DIE STRUKTUR DER REFLEXIVITÄT IN SPINOZAS DENKEN
The intention of this study is to interpret the concept of scientia intuitiva in Spinoza's thinking as a transforming experience of self-awareness. Spinoza’s Ethica portrays the relationship between knowledge and activity, insight and freedom in terms of a synonymy. This close connection, proved by the predominance of self-knowledge throughout Ethica, reaches the highest point in the cognition of scientia intuitiva, where the experience of truth transfigures the human condition.
Merci de créditer les auteurs lors de toute citation : Lucian IONEL (2015)
The relationship which Plato had with poetry was never the best one can have. The same thing can also be said about rhapsody and the rhapsodes. Plato has real doubts whether rhapsody, along with poetry is an art or not and if the rhapsode and the poets really posses a techne. The short Socratic dialog Ion raises the question weather the rhapsode possesses an art, a real understanding of what he says about poetry or not; if the rhapsode really possesses an art then what exactly would it consist of? Platon suggests that rhapsodes do not get to the knowledge of poetry, “they do not attain to the clearness of ideas” but they are just under divine inspiration (which in this context expresses only the irrationality of the poetic process). Even if Ion can speak beautifully about Homer he doesn’t possess an art because he is not able to speak the same way about any other poet; whereas to have a techne implies to have knowledge over the whole of an art.
Merci de créditer les auteurs lors de toute citation : Ionuţ BÂRLIBĂ (2015)
OBJECTIVE KNOWLEDGE AS INTERSUBJECTIVE AGREEMENT
In this paper, I will show how Richard Rorty’s critiques of objectivity fail to explain some degrees of objectivity that are achieved through scientific knowledge. On the one hand, I will analyze Rorty’s objections to the classical view on epistemic values (such as truth, justification or objectivity). On the other hand, I will try a critical approach on Rorty’s solution to the problem of objectivity. I will argue that Rorty is right in emphasizing that knowledge has an important social component but his dismissal of the classical desiderata, out of which the most important one is the possibility of a direct confrontation with the reality, is rather hard to accept.
Merci de créditer les auteurs lors de toute citation : Analele Ştiinţifice ale Universităţii „Alexandru Ioan Cuza” din Iași (Serie Nouă) PHILOSOPHIE (2015)
Both modal systems and syllogistics are pseudo-Boolean logic cases for which Boolean function class construction (FB) is insufficient. A complete and consistent trivalent comput-ing system can provide semantics for such Boolean logics, the developing strategy follow-ing two classes: the existing Boolean functions (FBE) and incomplete or partial (FBI) ones. In the first part of this paperwork we are dealing with a complete trivalent logic axiomatiza-tion, taking into consideration a complete class namely the trivalent function class (FT) as well as the closed classes of trivalent functions (in the way of Emil L. Post). In this second part, as we noticed that Venn’s diagram model is consistent, complete and non-ambiguous for building the immediate syllogistic inferences and Aristotelian syllogistic, we are trying to approach a modal interpretation of syllogistics. Finally, based on this Boolean semantics provided by syllogistic interpretation, we have in view to build modal computing systems starting with T minimal system.
EARLY MODERNITY:RATIONALISM AND MEANINGS OF THE HUMAN
The present paper enquires into some of the differences that occur from the principle com-mitments made by Rene Descartes, Thomas Hobbes and Baruch Spinoza in the develop-ment of their rational philosophies. More specifically, I will focus on what content is given by each for what a human being is in its most general explanation, and subsequently reveal the different course of their theories. Although they accept a science and a philosophy up-held by scientific methods and causal rationality as the criteria for all knowledge, the results are considerably different. The final approach will consider the ethical side of their phi-losophies, in regard to human freedom.
RES COGITANS ET RES EXTENSA: LES OBJECTIONS DE GASSENDI ET DE LA PRINCESSE ELISABETH ET LES HESITATIONS DE DESCARTES
This text covers the relationship between res extensa and res cogitans in Descartes, and the objections that have been addressed on this subject by Gassendi (in 1642) and Princess Elisabeth (in 1643). Unlike the common opinion, Descartes seems to have difficulties in responding to Gassendi’s objections and tries to dodge the answer. A year later, in the let-ters to Princess Elisabeth, he finally admits that the problem of the union of two substances exceeds the framework of earlier texts and proposes a „third primitive notion“ that can better reflect the relationship between res cogitans and res extensa. However, the third primitive notion seems to raise more problems than it solves.
The title of this essay belongs, of course, to Jorge Luis Borges. Can you remember? The narrator receives a visit from a weird fellow. The stranger offers him a book. At first, the narrator is skeptic. He browses the book and finds the pages in a terrifying disarray. He is informed that the visitor had received the book a long time ago, in a slum in Bikanir, from an illiterate guy, in exchange for a copy of a modern bible. Eventually, he accepts the transaction. He offers the stranger some money and the heretic bible of John Wiclif. He then realizes that he had received an infinite book, that doesn’t have neither a first page nor a last one. In the contents of this book of sand, there is, therefore, no beginning and no end. The infinite book resembles the universe: it is eternal. Unlike one of saint Augustine’s books, a short polemic work. It was edited on one of the walls of a church that had been visited by a heretic community of the donatists, to forever remind them their error. Against the author’s hope, the temple didn’t survive (and maybe neither did the memory of the mistake). Saint Augustine’s book, as well as the walls of the church, turned to dust. Nobody remembers it. As a conclusion, sand can suggest infinity. That was Borges’ thought. But the same sand could suggest instability and the perishable. And that was my thought.
ŞTEFAN AFLOROAEI - ON METAPHYSICS NOWADAYS
The latest book signed by Stefan Afloroaei, Metafizica noastra de toate zilele / Our Meta-physics of All Days, published by Humanitas Publishing House in 2008, brings into discus-sion a problematic that seemed long forgotten. The very title of the book announces its main idea, namely that metaphysics is as natural and present “frame of mind” of ours as possibly conceivable, a “form of sensitivity”, an “experience,” as the author himself calls it.
Merci de créditer les auteurs lors de toute citation : Horia Vicenţiu PĂTRAŞCU (2015)
The Greek is conservator: in the public sphere the man is moving; in the domestic one, the woman (as a compensation: in the public sphere there is nothing that belongs to the man directly, in the domestic one the woman owns everything in what the administration is regarded, and the keys to the pantry with supplies and to the cellar are for the woman the sign of authority, even if the man may exert some sort of extra control. Teofrast, in Characters, 18, shows how the man, distrustful, before bedtime, asks the wife if she had closed the chest, if she had putted the seal, if she had locked the gate). I would like to curdle things and to say that the separation from the domestic space did not imply any obligation from the man.
Merci de créditer les auteurs lors de toute citation : Anton ADĂMUŢ (2015)
In the lifetime of Hobbes, it was Pascal who focused most on the paradoxes of human reason, and on the tension between civil laws and universal moral law. A framework for examining Hobbes's political philosophy can be established through a reading of Pascal' thought, before a detailed discussion of De Cive and Leviathan takes place. The comparison of the two texts by Hobbes will aid the task of detecting whether Hobbes himself was aware of some of the problems in his theory, and revised the text of De Cive in order to either resolve these problems or draw attention away from them.
Merci de créditer les auteurs lors de toute citation : Barry STOCKER (2015)
ASSUMPTIONS OF THE BYZANTINE CULTURAL MODEL
When discussing today about what we call `Byzantine cultural model` we encounter some difficulties in its characterization, arising from the insufficient understanding the resorts which animated it. There are a number of decisive `themes`, often implicitly present, that influenced the thinking and life of the Byzantines, regardless of age. We can call them `assumptions`: their identification can be revealing in tracing the coordinates of a model that is decisive for the identity of the Eastern European areal of today. And their knowledge allows a more adequate understanding of what is called `Reality` in this tradition: a notion with much more complex signification than today`s usage.
Merci de créditer les auteurs lors de toute citation : Dan CHIȚOIU (2015)
SIDGWICK'S COHERENTIST MORAL EPISTEMOLOGY
I discuss the ideas of common sense and common sense morality in Sidgwick. I argue that, far from aiming at overcoming common-sense morality, Sidgwick aimed purposely at grounding a consist code of morality by methods allegedly taken from the natural sciences, in order to reach also in the moral field the same kind of “mature” knowledge as in the natural sciences. His whole polemics with intuitionism was vitiated by the a priori assumption that the widespread ethos of the educated part of humankind, not the theories of the intuitionist philosophers, was what was rea lly worth considering as the expression of intuitionist ethics. In spite of the naïve positivist starting point Sidgwick was encouraged by his own approach in exploring the fruitfulness of coherentist methods for normative ethics. Thus Sidgwick left an ambivalent legacy to twentieth-century ethics: the dogmatic idea of a “new” morality of a consequentialist kind, and the fruitful idea that we can argue rationally in normative ethics albeit without shared foundations.
Merci de créditer les auteurs lors de toute citation : Sergio Volodia CREMASCHI (2015)
CAUSA SUI ET SA POSTÉRITÉ. RÉFLEXIONS CRITIQUES EN MARGE DE QUELQUES MOMENTS DE LA MÉTAPHYSIQUE
In the pages of this article I intend to analyze some consequences that come out from „God’s entrance in metaphysics”, inseparable moment from the phrase causa sui. From a historical point of view, my research fits between two significant moments for the history of metaphysics: 1641 – when Descarts’ Answers appear for the objections raised by some contemporaries to his text Meditationes de prima philosophia – and 1882 – moment when F. Nietzsche publishes Le gai savoir. It is a large period, with many decisive events for the Occidental metaphysics, reason for which I see myself forced to delay only on the conceptions drawn by R. Descartes, B. Spinoza, E. Kant and F. Nietzsche. I intend to capture the metamorphosis of the idea of God in these four authors
Merci de créditer les auteurs lors de toute citation : Florin CRÂŞMĂREANU (2015)
The following paper is dedicated to a perennial theme pertaining to Husserl’s phenomenology, namely its ontological orientation. The main objective in this connection is to throw a shadow of doubt on an interpretation that over the years had its adherents: the understanding of phenomenology as just a special brand of material idealism. In order to accomplish this aim, one will employ a strategy that has as its main point of attack the correlation between Husserl’s phenomenology and the Cartesian project. Thus, it will be exhibited firstly those key aspects that sustain this correlation. Secondly, we will show how Descartes’ philosophy can be linked with idealism, reaching as a result a preliminary conclusion: phenomenology is tantamount to idealism insofar as it is Cartesian in nature. In the end we will contest this conception by alluding to Husserl’s critique of Descartes, one that has as its forefront the notion of transcendental idealism.
Merci de créditer les auteurs lors de toute citation : Tudor COSMA (2015)
OAKESHOTT ON ARTES LIBERALES AND POLITICAL AGENCY
Oakeshott’s well-known interest in political knowledge was associated with the defense of practical knowledge and the criticism of rationalism. Although he didn’t seem to realize, the scientist version of rationalism was launched partly by one of his favorite, Thomas Hobbes. Despite of his life-long defense of practical knowledge and the criticism of bookish politics, in several papers he didn’t simply refused scientism, but wrote for liberal education, involving reading. He implied that practical knowledge needed in proper political activity connected to liberal education, that is, practice to rhetoric, reading to judgment.
Merci de créditer les auteurs lors de toute citation : Attila K. MOLNAR (2015)
INCARNATION ET „GLOIRE DIVINE” CHEZ DUNS SCOTUS ET NICOLAS MALEBRANCHE
The goal of this text is to analyze the concept of divine glory and to put it in relation to the thought of Malebranche on the Incarnation of Christ. Far from being a concept without ambiguities, the divine glory announces a scotist filiation in Malebranche’s thought, which remains to be examined in order to determine the Oratorian’s loyalty to Duns Scotus. This text does not offer himself to close the argument but to sketch out some hypotheses.
Merci de créditer les auteurs lors de toute citation : Cristian MOISUC (2015)
COMMENT PEUT-ON ETRE EMUS PAR LE DESTIN D’ANNA KARENINA?
This volume proposes a dual goal: to be a good introduction into the analytic aesthetics and convincing, by offering the reader thirteen argumentative, clear and direct texts, that it is worth taking into consideration the aesthetic contextualism as a general theory of art and aesthetic experience. The texts collected in this volume accomplished well their purpose.
THE PRAGMATIST LIBERAL UTOPIA.THE IRONY OF SOLIDARITY
Following Rorty in his political ambitions through “Contingency, Irony and Solidarity”, some gaps appeared from his argumentative framework. The separation between private and public place stressed out the incommensurability of what it was hoped to provide a groundless ground to a new liberal community, which is solidarity. For, it is hard to have a private irony and a public liberalism melted into the same person without the “paternal” help of same ideology. The purpose of this paper is to emphasize the difficulties of Rorty’s political schema and to rise some questions upon his liberal solutions.
Merci de créditer les auteurs lors de toute citation : Emilian MĂRGĂRIT (2015)
THE SEARCH FOR RESPONSIBILITY.ESSAY ON MICHEL FOUCAULT’S WORKS
In this paper, I propose myself to overview the problem of responsibility in the works of Michel Foucault. As one of Foucault’s main themes is the ‘subject’, I aim at revealing, next to his dynamic inquiries, the correspondent instantiations of responsibility. In French, the term ‘subject’ has two main meanings1: a passive one – to be submitted, to be dependent, and an active one – to have conscience, acknowledgment of your self, to be center of actions and thoughts. It can be said that these meanings polarize Foucault’s analyses about the subject. The first meaning (present in his earlier works), un-allowing a major role from subject’s part, minimizes its responsibility, directing it towards the points of dependence. The second (his later writings) creates the possibility that the subject can give an account about his actions and about himself. I attach to each of these foucauldian positions a type of ethos: one critical and one hermeneutical, trying to reveal how Foucault is situated in rapport with these modern attitudes.
Merci de créditer les auteurs lors de toute citation : Gim GRECU (2015)
THE IDEA OF PRESUPPOSITION IN ROMANIAN PHILOSOPHY
The idea of presuppositions that made career in Collingwood’s philosophy, especially as the idea of absolute presuppositions, influenced in a considerable manner Romanian philosophy and this is what I intend to explore in my present study. Generally, Romanian authors analyzed the role and function of presuppositions within epistemology (Mircea Flonta, Ilie Pârvu), some of them were mainly interested in how philosophy converts into a historical discipline without overlooking that Collingwood anticipated the hermeneutic turn in philosophy (Florin Lobont) and some others offered interesting perspectives on how presuppositions can be characterized from the point of view of a philosophy of language (Adrian Paul Iliescu, Valentin Muresan). I was myself interested in the issue of presuppositions opening new paths of (re)interpreting them and insisting upon the hermeneutical role of Collingwood’s metaphysics.
Merci de créditer les auteurs lors de toute citation : Dana ŢABREA (2015)
SOME PROBLEMS REGARDINGTHE DISQUOTATIONAL PERSPECTIVE ON TRUTH
According to the proponents of disquotationalism, „being true” is ‚strongly’ equivalent to „being a device of (sentential) disquotation”. This means, on the one hand, that the disquo-tational use of the truth predicate covers everything there is to say about truth, and on the other hand, that the disquotational axioms are warranted. I am expanding these issues by pointing out the main features of the disquotational theories of truth, their formation from Tarski’s „concept of truth” (on the basis of an elementary intuition about truth present from Aristotle’s philosophy on), I give an interpretation of the way they build their truth predi-cate and I present some arguments and counter-arguments for or against the deflated con-ception of truth, based on the requirement of analyticity of the T-sentences.
Merci de créditer les auteurs lors de toute citation : Craiţa FLORESCU (2015)