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81. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Carmen Cozma A Pathway towards Music Art: the Meloethics. - Some Connections with the Phenomenology of Life -
82. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Daniel Garber Religio Philosophi
83. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Tim Lankester International Aid Experience, prospects and the moral case
84. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Traian D. Stänciulescu La pensée cosmologique, entre mythos et logos: une approche herméneutique
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Mediated by a hermeneutic/semiotic reading of symbols, searching out and finding some similitudes between mythical constructions concerning the genesisof the world and scientific hypotheses can be considered fruitful from at least two viewpoints, since: (a) it allows the validation of a truth which is difficult to prove through other means, that early humans had intuitive-cognitive resources much more profound than appearances seem to allow; (b) it enables the utilization of some of the suggestions offered by the mythic language in the scientific language context. Using such correspondences, the author proposes the integrative model of a structurally named "Cluster Universe" or the functionally named "Pulsatory expansion", able to solve some major difficulties of the cosmological thinking.
85. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Manuela Mihoci Esperienza religiosa e verita
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Being experienced (Erfahrung) means living. Around these two concepts: experience and living, I created this paper, as an approach to a pretty sensitive field of study, the religious one.The place of truth here can be read between the lines, but this issue stays open and needs more profound study. There is still a question: what is thepriority in studying religious experience: living as an inner and outer manifestation of a person, the analysis of a psychological report between the human being and the divine, the sacred, a research of a belief's truth or all these taken together.It is obvious that Truth stays in itself and its basis is in itself, and the report with the human is found through the act of living.
86. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Authors Index
87. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Mathias Grote Die „Kräfte des Organischen" Transformationen des Naturbildes in C.F. Kielmeyers Karlsschulrede
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The so-called .Karlsschulrede. (1793) of the German naturalist Carl Friedrich Kielmeyer can be considered as a keystone to the understanding of"Naturphilosophie" both in German idealism (Schelling) and the romantic period.Kielmeyer's work considers life as the result of specific forces in the organic realm and thereby searches to explain the harmony of organic existence anddevelopment. Taking into account Kant.s outlines for a lifescience in the "Kritik der Urteilskraft" (1790), Kielmeyer's notion of teleological processes in nature is sketched. The historical and epistemological relevance of this "vital-materialistic" (Lenoir) theory of life can be characterized by three major transformations in the understanding of nature in the "Karlsschulrede": First, the development of a holistic, organological view on the world, second, the emphasis on phenomena of life as historical processes and third the analogy between organism and mind. These issues found the strong influence of Kielmeyer's text on philosophy and science in the early 19th-century.
88. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Alexandru Gelan Classification and the problem of nature values in Nicolai Hartmann writings
89. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Ludmila Bejenaru, Vladlen Babcinetchi L'icône russe: depuis l'école novgorodénne à la "Céne" d'Alexandr Ivanov
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The Russian icon was always related to the soul of the Russian painter, his anxiety and his emotions. Through the icon the russian has always expressed his faith and mentained the bundle with God. The icon has been considered by the russian people a bridge between human and divinity. The Russian people belive into an russian Christ. The Russian icon embodys the russian nature, his strength of creation and of adaption, but especially the russian soul. It is been capitalized the icon painting of the greatest painters: Andrei Rubliov, Teofan Grecul Dionisie, as well as icon painting, starting from the novgorodiana school (the 11th century) till the 20th century, when big names of icon artists appared, such as Kondrafiev, Filatov, Zubov, A. Ivanov.
90. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Ana-Maria Pascal International AID From the Moral Case, to Everyday Life Experiences
91. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Carmen Cozma The Philosophy of Eminescu by Tudor Ghideanu
92. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
David Freeman Shakespeare and Philosophy
93. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Christian Möckel Krisis der Wissenschaftlichen Kultur? Edmund Husserls Forderung nach „Besinnung"
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Phenomenological philosophizing is practiced out of a sense of responsibility for contemporary culture, which is experienced as existing in a profoundcrisis. The first part of this contribution contains a systematization of the theory of crisis, a theory developed in many of Husserl's works: the description of the main phenomena of the consciousness of crisis, the explanation of crisis with regard to its causes, and the demands raised in order to overcome the crisis of scientific culture (»reflection«). Husserl's teachings on crisis are placed into close relation with his idea of science and science's Greek origin, an origin from which, according to Husserl, modern science has tragically distanced itself. It is argued, however, that Husserl was not at all a philosopher of decline or decay. The second part of this contribution represents an attempt to provide a critical and complex answer to the question as to the modern relevance and usefulness of Husserl's theory of crisis.
94. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Till Kinzel Johann Georg Hamann - ein Sokrates des 18. Jahrhunderts
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Johann Georg Hamann, a contemporary of Kant and Herder, was an important German philosopher of the 18th century, whose significance, however, is not sufficiently recognized today. His cryptic and short writings full of allusions and deep scholarship do not make him an easily accessible writer. He was a sharp critic of sophistry maskerading as philosophy, thus taking over the role of Socrates for his time, connecting a defense of Christian beliefs with a radical re-interpretation of enlightenment, thereby trying to enlighten enlightenment about itself. Hamann's concept of reason as language is an important contribution to the understanding of human nature as such, stressing the concreteness and historicality of human reason. Contrary to earlier interpretations, though, Hamann is no irrationalist, but a thinker who ridicules the absurdities of enlightenment rationalism and proved to be an important source of inspiration for writers like Sören Kierkegaard and Ernst Jünger.
95. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Manuela Mihoci Introduzione al cristianesimo : lezioni sul Credo apostolico by Joseph Ratzinger
96. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 3 > Issue: 1
Simona Mitroiu L’histoire comme résultat du jeu entre la mémoire et l’oubli
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The memory and the oblivion are the two coordinates which define the cultural identity. In this context the history is the result of the interactions between these two coordinates. The paper presents the relationship between memory and oblivion, emphasizing the special role of the oblivion and also trying to diminish the categorical opposition between memory and oblivion. The history is the product of a selection process of information, a process which is intimately bound up with the dynamics of the two most important coordinates of the individual and national cultural identity.
97. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 3 > Issue: 1
David Cornberg Simplicity and Complexity in Sign Formation
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This essay uses semiotics and complexity theory to examine processes of sign formation. Simplicity and complexity, construed as differences in configuration of elements, are then applied to sign formation. Sign formation is understood as the effort of one entity to gain the attention of another entity. Examples such as signs of wild animals also show that the signifying functions of signs always happen in time. Simplification of commercial signs can be interpreted as the use of lowest common denominators in human transactions. Analysis of interaction between large numbers of humans and behaviour shows simplification of sign formation and illuminates social-cultural and political processes including the dynamics of violence.
98. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 3 > Issue: 1
Gloria Vergara Presencia de Schiller en la poesía mexicana
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To speak of the influence of German poetry in Mexican Literature is a paradoxical question. On one hand, some critics affirm that Goethe and Schiller had a decisive influence over the Mexican romantic authors, while others as Enrique Anderson Imbert (History of Hispano-American Literature), only underline the indirect influence over them. In this essay, an analysis is made regarding the possible influence of Friedrich von Schiller and its aesthetics ideas as a poet and playwright, in Mexican poetry. This essay further studies Manuel M. Flores and Manuel José Othón, both recognized poets which work shows an appreciation of Schiller.
99. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 3 > Issue: 1
Cristina Gelan J. C. Friedrich von Schiller. Aesthetics and Politics
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To arrive at a practical solution in the political problem, one must take the road of aesthetics because, in Schiller’s opinion, it is only through beauty that we arrive at freedom. This can only be demonstrated if we first know the principles by which reason is guided in political legislation; for, although in its aesthetic state human action is truly free and it is free to the highest degree from any constrictions, it is not, nevertheless, beyond laws. Reason and the illumination of the mind, Friedrich Schiller believes, are not enough to make the truth triumph and heal the political: an education of feeling is necessary. The education of feeling represents the most stringent necessity as it becomes both a means to render efficient the improvement of ideas and judgments in practical life, and a cause generating this improvement. For, any amelioration in the sphere of the political must have in view the ennoblement of the character, and the instrument most at hand to this aim is the art of the beautiful.Beauty is the common object of the two impulses or instincts (reason and experience) and is best expressed through the concept of play; it is only play that renders man complete and develops his double nature. Making the beautiful a mere play does not involve a degradation of beauty; restricting the beautiful, which is regarded as an element of culture, to mere play is not in contradiction with the dignity of beauty, but we must look at the idea of play as it was expressed by Johan Huizinga also, and see man as the homo ludens providing the art of life.
100. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 3 > Issue: 1
Luigi Luchini Lo scisma greco del 1054, la caduta di Costantinopoli nel 1453, l'arte bizantina e la sua influenza in Italia
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The Byzantine art can also be called the Christian art of East, between 4th century in which arose and 14th century in which the sunset began. In the 6th century the true grandiose of the arts was created by the Byzantine. This art maintained these classic traditions for various centuries and the renaissance of 10th and 14th centuries has had above all the persistence and the awakening of the ancient spirit. In the second half of the 13th century, we assist to the decline of the Empire of East, the advance of the invasion of Muslims and the separation from the Byzantine influence.The western culture is based on the reason of divine origin. The art, beyond the allegorical meaning, becomes technically constructive. The artist today difficultly succeeds to make a face human, an expression of the man-God. We are in full industrial age, from which we achieve egoism. Over the dogmatic contrasts between the two churches, the union is felt in spirit, and also in the spirit of art. The historical schism does not have the total force to separate; the re-unification of the Christian world is an aspiration of all the Europeans today.