Displaying: 161-180 of 412 documents

0.095 sec

161. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
Aida Farhat Le Statut Personnel: Exemple : Le Serment du Dos (zihâr)
abstract | view |  rights & permissions
In this article, I will try to explain the meaning of the word zihâr, translated as oath of the back, trying only to situate it in its context and to bring an elucidation of the subject`s origin. The zihâr is a type of repudiation used by a husband against his wife in the times of gâhiliyya (the ante-Islamic period), by using a solemn divorce formula which consists in saying: "let (her) be from now on as the back of my mother". Therefore, backing up on this formula, I want to try to clarify this concept.
162. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
Guy Trolliet Should Businesses and Corporations Set up a "Department of Islamic affairs"?
abstract | view |  rights & permissions
In a world in which globalisation has opened the access to Muslim countries, Muslim community having been identified as a distinctive high potential market, the question if businesses and corporations should set up a „Department of Islamic affairs" became more than pertinent.
163. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
Carmen Cozma In Quest of the Measure's Restoration
abstract | view |  rights & permissions
The acute consciousness of the moral crisis we face today makes us to inquire after the philosophy's opportunities in finding a viable way to overcome seriousworries concerning life, world, and human being. We think that the ethical value of measure and the correlated principle of "golden mean" could enlighten, on a high level, our understanding upon the real needs and purposes to be identified in assuming and cultivating a fitting attitude to an authentic humanness in accordance with the demands of nowadays characteristics of the globalization development. Returning to the measure's integrator meaning that has been acknowledged by the Ancient thinkers of the Western culture, in this essay we try to emphasize the capital significance of the notion at stake, beyond any particularities of temporal and spatial context, like a basic philosophical concept to be explored and activated in its valences of promoting and increasing the quality of life. We pronounce for the necessity of measure's restoration in which, first of all, our moral status in the world has to be grounded. More than ever, weneed to recover the measure as a guide in shaping human deliberations, choices, decisions making, actions into a constructive orbit, into equilibrium and order, security and harmony, into Good and Right, by commitment, respect for and responsibility toward the whole life on Terra. A culture of measure, eventually, is fully worth to be displayed in the framework of the moral philosophy in driving at the human well-being and at the wellness of the total existence, alike.
164. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
Aleksandra Pawliszyn Archaeology of the Body and Womanhood
abstract | view |  rights & permissions
The subject of the paper is a philosophical analysis of the womanhood in the context of M. Merleau-Ponty`s ontology of corporeality (la chair). The womanhood is grasped (after Levinas) as a cosmic element, penetrating the tissue of the embodiment of the logos of the world. As an element of the same ontological level as death, the womanhood on the one hand brakes up the stability instilled in the human world and introduces an anxiety into a plural entity. On the other hand it also brings in a vigil, which generates responsibility for the stability instilled in the human world.
165. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
David Cornberg Semiotics as a Pathway to Spiritual Science: From the Culture of Addiction to Absolute Freedom
abstract | view |  rights & permissions
The continuing growth of semiotics signifies increased awareness of global communicative processes. Expansion of the communicative universe through semiotic research furthers the transformation of our contemporary experience. Semiotics thus provides a means to articulate transmodernity. We validate this assertion through semiotic analysis of an everyday object, by which we discover an infinite horizon. With that horizon, we transcend the global culture of addiction and reach the spiritual science that is necessary to develop a lasting paradigm for humankind.
166. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
Kazimierz Mrówka Les Routes de Nuit et de Jour. L'analyse du fragment B1 du Poème de Parménide
abstract | view |  rights & permissions
In my article I analyze one fragment (B1) of the poem On Nature of Parmenides, which introduces the entire work. I describe the journey of the young man,from darkness to light, as a mystic way to the Truth (Aletheia), the way of gnosis.
167. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
Daniel Ungureanu Between Islamism and Islam
abstract | view |  rights & permissions
Islamism is a form of political and religious utopia, created by the Arab-Muslim world, as an ideological alternative to the invasion of modern western doctrines: communism, socialism, liberalism, capitalism etc. This political and ideological current appears to some as a substitute for nationalism, which lost its appealin many Muslim countries, due to the application of a „socialist" model, as well as due to the deception that emerges from the successive defeats in the fight with the Israeli enemy. The anti-Occidentalism of this movement is seen as a side effect in the fight against laicization, against materialism and moral degradation.
168. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
Raffaella Santi Beyond the Bounds of Experience? John Tyndall and Scientific Imagination
abstract | view |  rights & permissions
"You imagine where you cannot experiment"... John Tyndall is a 19th century Irish scientist and natural philosopher. For him, scientific imagination is thefaculty that enables scientists "to transcend the boundaries of the sense" and to connect the visible with the invisible - by forming mental images of phenomena, and tracing links among them. This article reconstructs his theory of scientific imagination, focusing on the central passages found in his works.
169. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
Costantino Paonessa Il diritto di famiglia in Egitto: lo "Stato" nel ruolo di interprete della Legge islamica
abstract | view |  rights & permissions
The Islamic contestation of the last twenty years has in many aspects called into question the legitimacy of current juridical systems of supposedly MuslimCountries. Their adoption of another rationality of the law is today a well affirmed process but has left many consequences.In the article we will try to explain in which way the šarî'a, being a religious law, is completely controlled by the usage given to it by the State through the supremacy of the Constitution, its means, institutions and actors. It is therefore a question of the level of its integration into « the law » of various countries with the emphasis on the necessity of change of perspective, where the "secularisation of Islamic law" should rather be regarded as "islamisation of the Positive law", at least when referring to Family law and, above all, when dealing with specific political conditions.
170. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
Nicolae Râmbu Axiological Reflections about Don Quijote
abstract | view |  rights & permissions
This paper is about Cervante's hero, Don Quijote, who is not, axiological speaking, a comical character, as he was usually viewed, but a profound and tragicfigure. He is the idealist who believes sincerely in the high values and ideals and fights for their accomplishment. Don Quijote is like a mirror in which is reflected the moral pettiness of the others, and this is the reason for his hard punishment. The reputation of the nicest crazy man on earth represents such punishment.
171. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 5 > Issue: 2
Horia Bádescu La Fête Perdue
abstract | view |  rights & permissions
The lost celebration. To live the sacred, that means to admit its presence in the world and to celebrate this presence; respectively, to affirm the presence of its absolute value, of the Meaning, finally, in the horizon of harmony and joy, and to fill up ourselves by that. In nowadays, do we really know to live the feast, namely the feast of our spirit? Do we still have the wish and the wisdom to institute sacred times and spaces, to offer our soul to the joy and not to the manipulation, to the ritual and not to the rut-ness? Are we able to escape from the tyranny of clamor and of instinct? These are questions to which we are trying to find some answers in our essay.
172. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 6 > Issue: 1
Carmen Cozma Improving Human Value through an Aretaic Propaideia
abstract | view |  rights & permissions
This essay is focusing on the understanding of the necessity to care more and more about the value of human life, and consequently to find a pathway of cultivating and improving the humanness of man, considering the nowadays climate with its serious moral and ecological crisis. Facing the risks of a spiritual malady due to a profound alienation from his very own essence, human being has to look for the best opportunities in avoiding the situation of becoming the prison of an artificial existence’s captivities and of falling in barbarism. Thus, we think that a real chance for human well-being rising to the excellence of man is an aretaic propaideia; respectively, an education centered on the moral meaning of arete / virtue, by restoring the significance of golden measure, finally leading to equilibrium and harmony, to the health and the joy of an authentic human life in freedom and dignity.
173. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 6 > Issue: 1
Gheorghe-Ilie Fârte Mass Media and European Cultural Citizenship
abstract | view |  rights & permissions
The main thesis of my article is that the viability of the European Union does not depend so much on its political structure as on its being anchored in a culture-based public sphere and on the establishment of a cultural European citizenship. The public sphere could be defined as an unique world, characterized by consensus and cooperation, in which only public goods can be sought and acquired, or as an unique world, characterized by rivalry and competition, in which everyone could pursue their private interests, but only if there is a consensus regarding an objective and fair procedure. In any way, we cannot speak of a pluralism of public spheres - like the black public sphere, the LGBT public sphere, etc. - but (at the most) a plurality of interests represented in the public sphere, under the reserve of respecting a fair procedure, which allows the expression of axiological judgments. The EU needs a progressive citizenship, from civil citizenship to cultural citizenship, depending on the acquired skills, behavior and virtues. One deserves cultural citizenship and have the right (or, perhaps the privilege) to manifest - in the public sphere - a way of life and a cultural identity only if promote authentic values: virtues, rationality, free will etc. The problematic aspects of the European media sphere are obstacles on the way to establishing an authentic European cultural citizenship. They can be kept under control by assuming a healthy reactionary attitude and associating every element of change and contingent progress (speed, reductive simplicity, user's solitude, pictoriality, lateralness, data overload, immediacy, segmentation, social amnesia, etc.) with an element of moderation and equilibrium. Only thus can the media contribute in the making of a viable union of the European peoples, grounded on a well articulated European cultural citizenship.
174. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 6 > Issue: 1
Till Kinzel Metaphysics, Politics, and Philosophy: George Grant’s Response to Pragmatism
abstract | view |  rights & permissions
The Canadian thinker George Grant offers a critique of modernity that tries to come to terms with the challenge of Heidegger to Plato. Against philosophical approaches which claim that any kind of metaphyics is obsolete and should be overcome, Grant attempted to think through what the rejection of metaphysics by important modern forms of philosophy means. Grant’s thought looked back to Plato for a conception of justice that he felt was endangered in the modern world. In particular, his philosophical thinking could be said to engage the various forms of pragmatism that he regarded as emblematic of modernity’s emphasis on making and creating in contrast to the older virtue of contemplation. However, the ontological concern about the priority of conetmplation over action was, forGrant, also connected to problem of justice. Could one defend an understanding of justice that gives to man what is his due while accepting the pragmatism of modern philosophy? And does pragmatism succeed in eliminiating the question conerning God from the concerns of the philosopher?
175. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 6 > Issue: 1
Irina Frasin The Myth of Alexander the Great. A Model for Understanding "the Other"
abstract | view |  rights & permissions
Under Alexander the Great the Greeks conquered Asia. This extraordinary undertaking was made possible, beside the military achievement, by the Greek thought and philosophy. The belief in the superiority of the Greek over the barbarian and freedom of the first and slavery of the second rendered the conquest and domination of Asia into a noble "mission of civilization". What is more, Western historians of philosophy and culture have used this Greek self-understanding to legitimate the view of Western cultural superiority based on universalism.But the expedition and conquest was also an amazing opportunity of meeting and knowing directly "the Other". What Alexander discovered was that the world was much larger than it was thought in Athens and the barbarians were not so unreasonable as Aristotle believed. All these things, that raged the king's contemporaries, are very well kept by his legend. The deep sense of his adventures is revealed by the legend. Alexander, passionate for adventure, discovery, curious to know "the Other" is the hero that fights the absolute "other": the foreigner, the barbarian, the monster. But with all his actions he demonstrates that "the Other" can be recognized, understood and even loved.And maybe his extraordinary discovery should guide us as a model in the turbulent times we live in which cultural differences become more and more important.
176. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 6 > Issue: 1
Teodor Negru The Modernist Project of Post-Humanism
abstract | view |  rights & permissions
The idea this article relies on is that we should rethink cultural distance between modernism and post-modernism. We can no longer support the thesis of a radical break between the two cultural periods since many of the changes that have marked our contemporary world were initiated or at least announced in the modern period. Besides the cultural and epistemic factors, the socioeconomic conditions have also contributed to shape a new sensitivity and a new outlook. One of the major contributions to this change was the replacement of the epistemic pedestal - oriented toward the metaphysical knowledge of the world - with a kind of knowledge inspired by the model of sciences which determined the understanding of the world as a „standing-reserve" (Heidegger). Thus, we speak about a techno-world, which is not merely a consequence of our way of interacting with our fellow beings or the environment. It is also a consequence of our wayof creating reality. The post-humanist approach of the man - similarly to modern utopias - considers technology the main means of improving human condition. Furthermore, we need to see in post-humanism the hope of rethinking humanity in a world growingly devoid of spiritual values.
177. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 6 > Issue: 1
Dan Chiţoiu The Founding Ideas of the Modern Cultural Horizon and the Meanings of Reason
abstract | view |  rights & permissions
The present text investigates the key ideas of the modern cultural horizon, and especially the meanings of what we call Reason. Modernity brings a certain understanding of Reason sought as the main human capacity. But this understanding took the shape of a belief, fact visible everywhere not only in the scientific investigation but also in other cultural forms, among which were philosophy and theology. And also became an ideology. Yet, the last century, especially in its second half, provided interpretative instruments and paradigms which made possible the recovery of the cultural perspectives and especially of the spirituality from the Eastern European area, which had other ground than the paradigm of the modern rationalism.
178. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 6 > Issue: 1
Radu Vasile Chialda From "The Worlds" of Hegel to "The Civilizations" of Huntington and "The Waves" of Toynbee
abstract | view |  rights & permissions
Starting from the cyclic principle in the process of a society's development, invoking „the end of history" that Hegel mentions, adding the paradoxical principle of Huntington's civilizations, of a unity in diversity, through which we can have a clear and universal image of the conflicts, as actions generated by a cultural-religious interaction, and passing these through the filter of the noble origin of the Occidental civilization, we renew a typology of the inter-societies conflict and we keep the possibility of finding some methods for settling them.
179. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 6 > Issue: 1
Laura Arcila Villa On Teaching Philosophy
abstract | view |  rights & permissions
Wittgenstein's conception of philosophy raises two questions about the teaching of philosophy and its place in a liberal arts curriculum. First, Wittgenstein denies that philosophy is a body of doctrine, affirms that it is an activity, and assumes that the two alternatives are incompatible. This implies that teaching a body of content is not teaching philosophy and leaves open the question whether there is any relevant sense of "teaching" appropriate to the activity. On the other hand, Wittgenstein understands ethics to be an autonomous inquiry, separate from philosophy, into what is most valuable and important. This view suggests that concerns about our human condition and future are beyond the reach of philosophy, and leaves open the question whether insight into them through philosophy is possible at all.I discuss central features of Wittgenstein's conception of philosophy to explore answers to these questions and to reject the suggestion that philosophy could turn out to be utterly irrelevant in the education and life of students. I propose that the value of philosophy resides in what we do and take Wittgenstein's eloquent metaphor from Philosophical Investigations as a point of reference: "what we do is to bring words back from their metaphysical to their everyday uses". Philosophy, therefore, is not something we can teach, even though it is an activity we should encourage.
180. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 6 > Issue: 1
Frederic Will Language, Time, and Die Tat: What do I remember when I remember that my wife said to get milk on the way home?
abstract | view |  rights & permissions
"Die Tat" concerns the effort to recapture a particular memory. In searching to recover that memory trace the writer discovers that the memory datum itself diffuses and breaks up into the present remembering action of the one who remembers. The essay anatomizes that process of diffusion, and tries to come up with a definition of memory.