La Alianza de Dios con los hombres constituye lo esencial de la Revelación. El primer texto que menciona la Alianza es el relato de la Creación, y el segundo aparece en los Evangelios, cuando Jesús anuncia la Nueva Alianza en su sangre. Pero no son dos Alianzas, la Antigua y la Nueva, sino una y la misma.God´s Covenant with men contitutes the essence of Revelation. The first text to give account of a Covenant is the narration of Creation ant the (...) last one appears in the Gospels, when Jesus announces the New Covenant through his blood. Nevertheless, there are not two covenants, an Old one and a New one. In the Bible, the different narrations of covenants are a renewal of the unique Covenant. It´s man who is summoned to change his attitude in order to answer, always in a more profound way, to God´s call. (shrink)

God's Covenant with men contitutes the essence of Revelation. The first text to give account of a Covenant is the narration of Creation and the last one appears in the Gospels, when Jesus announces the New Covenant through his blood. Nevertheless, there are not two covenants, an Old one and a New one. In the Bible, the different narrations of covenants are a renewal of the unique Covenant. It's man who is summoned to change his attitude in order to answer, (...) always in a more profound way, to God's call. (shrink)

L’un des chercheurs roumains ayant Je plus travaillé sur l’œuvre de Bachelard en Roumanie fut le professeur Vasile Tonoiu de l’université de Bucarest. Dans cet article, nous analysons quelques-unes de ses réflexions au sujet de l’épistémologie du philosophe français. Même si la compréhension historique des travaux de Bachelard lui faisait défaut, cet auteur roumain a très bien saisi l’esprit du néorationalisme français, qu’il a mis en regard des recherches de l’épistémologie anglo-saxonne.

L'éthique bachelardienne est une éthique simple, mais pas du tout simpliste : l'homme du théorème est complété par l'homme du poème. Mais si l'éthique est une direction de la pensée qui doit maîtriser notre avenir, la poétique est la source ontologique de cette pensée. C'est-à-dire, la liberté de rêver doit être à l'origine de la liberté créatrice de la pensée ou de l'homme des théorèmes. En fait, il ne s'agit pas d'une éthique fermée dans les modèles artificiels d'une pensée techniciste, (...) mais toujours d'une éthique soutenue, à l'origine, par une poétique de la pensée ouverte. (shrink)

The research on stem cell-based therapies has greatly expanded in recent years. Our text attempts to seek those religious and ethical challenges that stem cell therapy and research bring into debate. Our thesis is that bioethics can defend its principle without a religious background. We will develop our argumentation on three major points: firstly, a comparison between secular ethics and religious views will clarify why stem cell therapy and research are important from a scientific point of view, addressing the very (...) center of the human being; in our view, being based on secular society, bioethics can answer the challenges of stem cell therapy and research; secondly, following Hans Jonas' perspective on experimenting on humans, we seek to understand the philosophical guidance that sciences dealing with stem cell need; thirdly, we will map the ethical guidelines for clinical translational research that have been adopted by the International Society for Stem Cell Research. . (shrink)

In the last decades, there has been a far-reaching debate about whether reason is a natural power of the human animal or a socio-historical achievement. This paper brings out and criticizes two paradigmatic views of reason entangled in that dilemma: the substantive view which construes reason as a primitive power possessing the basic forms of intelligibility; and the derivative view which traces back reason to non-rational, natural-historic processes. I approach the issue by discussing how Aristotle addresses the underlying predicament in (...) Metaphysics Theta. The predicament persuades us to overdetermine or underdetermine our natural potentiality for reason because it ignores what I call Aristotle's main insight: the understanding from which rational capacities are exercised is acquired by undertaking appropriate activities. The measure of rational capacities is neither merely naturally determined nor merely socio-historically inherited but relies on the engagement with the things falling under the purview of the pertaining activities. We must recover this Aristotelian insight, I argue, to avoid succumbing to either the substantive or the derivative view of reason. (shrink)

Wittgenstein accepts the linguistic hypothesis about science according which science is the corpus of significant propositions. The epistemological problem can be divided into the problem of demarcation and the problem of justification. The answer to the demarcation problem consists in a criterion for significant propositions. Wittgenstein proposes a syntactical criterion. A proposition has sense if it is composed of elementary propositions and logical operators. The domains that contain senseless propo- sitions must be excluded from the scientific field. Wittgenstein’s solution to (...) the justification problem consists in the hypothesis of identity between tautology and necessary truth. In this way, the logical decision methods may be extended to the epistemo- logical decision. Wittgenstein’s epistemological conclu- sion is that only mathematics and logic (but not physics) are justified, because their propositions are tautologies. (shrink)

Any religion has an ethical component. Thus, the examination of ethical problems is very important for religious studies. Consequentialism is an ethical doctrine according to which a fact is good only if it has good consequences. In order to avoid infinite regression, there is the need for a moral foundation in conformity with the criterion of goodness. The consequentialists proposed various criteria for goodness, such as pleasure, happiness or utility. Any fact will be judged as good only if its consequences (...) belong to the moral basis. The correctness of ethical judgments depends on the analysis of consequence relations. This study takes into account material and strict implication as representations of consequence. Both of them generate ethical paradoxes. If consequence is represented by material implication, according to the Manichean ethics, a fact is either good or bad; there are no neutral ethical facts. If consequence is analyzed by strict implication, the necessary facts will not have a moral value. The present study is to suggest an original solution to these paradoxes. (shrink)

In his Philosophy of Mind, Hegel treats human sensibility differently in the sections on anthropology, phenomenology, and psychology. With the recent revival of Hegel’s work, there has been a lively debate about how to understand the progression from more primitive to more sophisticated human capacities. This paper differentiates three influential readings to that effect – the animals-first, the emancipatory, and the rational-first reading – and argues that they risk misconstruing mental development as a transition from one category of capacities to (...) the other. The transition is rendered in terms of either accumulation, emancipation, or maturation. But this basic picture confuses the capacities characterizing us as a kind of animal, a kind of consciousness, and a conceptually self-conscious being. This paper explains how anthropology, phenomenology, and psychology articulate complementary, but irreducible categories of human capacities. The apparently more basic capacities are abstractable aspects of those that come later in the order of presentation. The distinct kinds of capacities do not stand separately on a three-step ladder of mental development but are aspects of one singular and synchronous development of the human mind. Their particular development is mutually dependent on each other but can be properly accounted for only in distinctive categorial terms. (shrink)

Considering the dialectical structure of tragic thought in classical philosophy, one can read Nietzsche’s conception of the tragic in a dialectical way. Reading Nietzsche\'s The Birth of Tragedy in this way is justified, as long as the Apollonian and Dionysian are understood as contrasting impulses who work together in their “reciprocal necessity”. Beginning of the fifth chapter of this book, however, there is a second design of the tragic experience; here Nietzsche emphasizes that Dionysian is the affirmative dimension of the (...) tragic. This non dialectical conception of tragic, as Nietzsche builds it along his work, stresses the non necessity to justify life, the affirmation of life as it is, without deploring and rebuilding it, and without giving it an alien meaning. This conception cancels the negativity which founds the dialectical conception of the tragic, in so far as suffering, vain, and finiteness are no longer seen as opposed to life and in need of an appoint justification: they belong to it. The philosophical task is to ask: of what does the tragic of an absolute affirmation of life consist of, if the dialectic contradiction is repealed. (shrink)

Moods are usually taken to be pre-intentional affective states that tune our experience and cognition. Moreover, moods are sometimes considered to not only accompany cognitive acts, but to be understanding phenomena themselves. The following paper examines the assumption that moods represent a specific interpretative skill. Based upon that view, the semantic content of moods seems to be self-determining and to elude conceptual articulation. By contrast, I defend the thesis that the alleged inarticulable intelligibility of affective experiences is possible only due (...) to its belonging to a comprehensive theoretical horizon. For that purpose, I first analyze Heidegger’s influential account on moods in Being and Time, in order to clarify his claim that moods have their own understanding. Although Heidegger asserts that attuned understanding becomes itself when it is interpreted, he nevertheless rejects conceptual unfolding as a legitimate disclosure of the intelligible content of moods. I amend Heidegger’s account by engaging Hegel’s approach to this topic in his Philosophy of Mind. In this text, Hegel argues that feelings cannot give an account of their purport by feeling alone. Affective states not only manifest the need and urge to express themselves, but they reach their full extent when their meaning is disclosed within the entirety of the mind. It may be the case that affective states cannot always be fully clarified, but, even within a non-cognitivist account of moods, their intelligibility requires our acquaintance with articulated understanding. (shrink)

This paper discusses Hegel's conception of self-consciousness in the fourth chapter of the Phenomenology of Spirit. It argues that Hegel articulates self-consciousness as a living being's capacity to conceive of itself in light of the life-form it instantiates. I start by critically reassessing the prevalent readings of the Self-Consciousness chapter, each of which focuses on one of three constitutive aspects of self-consciousness: sociality, corporeality or practicality. Second, I reconstruct how the opening of the chapter aims to reveal that the initial (...) rift between the sensory and the conceptual capacities of consciousness is resolved by the unity of consciousness as a life-form. Third, I discuss the specification of this life-form as Geist and argue that, by introducing the notion of Geist, Hegel indicates that the generic capacity of the human being to conceive of itself in light of its life-form always particularizes itself in a conception of human life that determines a historic and social form of life. Fourth, I outline how the master-slave dialectic illustrates the interdependency between sensory and conceptual capacities. Hegel's tale undermines the assumption of a self-contained capacity for reason by displaying how conceptual capacities, actualized by a living being, rely from the outset on objective constraints. I conclude by contending that the Self-Consciousness chapter paves the way for the central role that the idea of life plays in the Logic in exemplifying the objectivity of the concept. (shrink)

Hegel und Heidegger teilen die Ansicht, dass das, was den Bedeutungsgehalt von Begriffen konstituiert, in ihrer unmittelbaren Verständlichkeit verborgen liegt. Dieser Gedanke bildet den Kern einer Konzeption der Negativität im Sinne einer Auffassung der Art und Weise, in der Sinn von Latenz geprägt ist. Hegel und Heidegger verstehen aber die Natur jener Latenz und das Verhältnis von Sinn und Begriff verschieden. Denn mit einer solchen Konzeption der Negativität ist die Frage verbunden, ob die Konstitution von Sinn begrifflich artikulierbar ist und (...) ob Sinn überhaupt begrifflich verfasst ist. Dieser Frage geht das Buch nach, indem es Hegel und Heidegger in ein Gespräch bringt, um den Stellenwert des begrifflichen Vermögens in der Konstitution und Artikulation von Sinn zu klären. Dabei wird eine Kritik an der Auffassung formuliert, dass die Quelle von Sinn nichtbegrifflich und unbegreiflich ist, und argumentiert, dass nur die begriffliche Artikulation von Bedeutungen die semantische Fülle der Welt verbürgt. (shrink)

If we want to define today's society in one word, trying to capture its meaning, it would be polarization. The interdependence between all social segments, articulated by globalization, has a double function: unpacking the identitary elements that enter in the structure of society and framing them in a relational dynamic. In this situation are Theology and Science, which, of course, maintain a number of components under their general names. Can we talk about a congruence between these two dimensions of human (...) knowledge? Or they are developing completely separately and antagonistic in social progress? According to Ian G. Barbour there are four types of relation between Science and Religion: conflict, independence, dialogue, integration. This article intends to highlight the congruence between Theology and Science in the paradigm of neo-patristic synthesis, which explores in a phenomenological, theological and philosophical way the relationship between these two. Neo-patristic synthesis is a theological movement from the 20th century, generated by the initiative of the orthodox theologian G. Florovsky. (shrink)

Les auteurs publient huit tablettes de malédiction de plomb conservées d'une manière plus ou moins fragmentaire, trouvées fortuitement dans la nécropole tumulaire d'Istros et datant du IVe siècle av. J.-C. La première est manifestement une defixio iudiciaria, les nos 2-4 sont des listes de noms (sans doute toujours des defixiones iudiciariae), les nos 5-7 sont presque illisibles, alors que le n° 8 est un couvercle de plomb inscrit. Le texte le plus important est révélé par le n° 1. Le commentaire (...) porte surtout sur le verbum devotorium γράφειν, la forme συνεπιόντων, les personnes concernées par la malédiction et leurs noms. Les nos 2-3 révèlent plusieurs anthroponymes plutôt rares commentés en détail. Le n° 8 semble être un fragment d'une cassette de plomb qui aurait pu abriter une « figurine vaudou ». On ne connaissait jusqu'ici que cinq cassettes de ce genre : quatre en Attique et une en mer Noire. (shrink)

Cuprins CONTUR Re-Introducere sau: Dincolo de „teoria şi practica” informării şi documentării – Spre o hermeneutică posibilă şi necesară Proiectul şi Programul PHILOBIBLON( în noua formulare) FOCUS Dana Stana, Omonimia şi paronimia în bibliologie Victoria Frâncu, Profesia de bibliotecar la graniţa dintre spaţiul bibliotecii şi ciberspaţiu Olimpia Curta, Laboratorul de informatică şi profesioniştii săi Ionel Enache, Fundamentele teoretice ale marketingului de bibliotecă Maria Petrescu, Bibliotecile digitale şi impactul lor asupra tinerilor Adriana Szekely, Liana Grigore, Bibliorev – în continuă schimbare (...) István Király V., Proiect în vederea Acreditării ISI al revistei PHILOBIBLON Valeria Salánki, Cultura organizaţională. Propunere de studiu asupra culturii organizaţionale – octombrie 2008 Marian Petcu, Originile faptului divers în presa română Tudor-George Pereverza Expresia bibliografică a Iconografiei eminesciene (Fotografie şi artă plastică, 1939-1989) Vlad A. Codrea, Gabriela-Rodica Morărescu, Forray Erzsébet, Catalogus Raritatum et Benefactorum, un manuscris reprezentativ din perioada de început a Muzeului de Ştiinţele Naturii din Aiud 4 Alin Mihai Gherman, Pornind de la o Bucoavnă necunoscută Roxana Bălăucă, Tipărituri franceze în colecţiile BCU „Lucian Blaga”: secolul al XVIII-lea Maria-Stela Constantinescu-Matiţa, Szabó Károly – bibliotecar, bibliograf şi istoric Roxana Bălăucă, Theodor Aman în Donaţia Sion Margareta Berchez, Îmbogăţirea colecţiilor Bibliotecii Universităţii de Ştiinţe Agricole şi Medicină Veterinară Cluj-Napoca prin schimbul de publicaţii de-a lungul timpului Ioana Rotund, O oază francofonă la Cluj Ilona Okos-Rigó, Biblioteca şi Grădina Botanică Clujeană Gabriela Pop, Institutul de Iudaistică şi Istorie Evreiască „Dr. Moshe Carmilly” şi Biblioteca de Studii Iudaice Mariana Falup, Împrumutul interbibliotecar intern şi internaţional şi livrarea de documente la B.C.U. Cluj-Napoca ORIZONTURI Doru Radosav, Viaţa ca alterego. Petrea Icoanei: travesti şi clandestinitate în mişcarea de rezistenţă anticomunistă Ionuţ Costea, Mitbiografia între propagandă şi memorie Gabriela Morărescu ;Vlad Codrea, Preocupări pentru cunoaşterea şi protecţia naturii în scrierile unui entuziast naturalist al secolului XIX: Basiliu Basiota Alin Mihai Gherman, Vechi lexic bibliotecăresc Raluca Betea, Influenţa artei Renaşterii asupra decoraţiei icoanelor din secolele XVI-XVIII din Transilvania şi Maramureş 5 Monica Mureşan, Căsătoria civilă ca aspect al modernizării societăţii transilvănene la sfârşitul secolului al XIX –lea. – Discurs oficial şi receptare socială reflectate în presa vremii Ancuţa-Lăcrimioara Chiş, Diferenţa şi discriminarea socio-politică a femeii Irina Petraş, Casa, locul vieţii (fragmente) Monica Mureşan Pentru o istorie a morţii în peisajul istoriografic românesc - prezentarea unor contribuţii colective recente: Religiozitate şi atitudini în faţa morţii în spaţiul transilvan din premodernitate până în secolul XX, coord. Mihaela Grancea, 2005 şi Discursuri despre moarte în Transilvania secolelor XVI-XX, coord Mihaela Grancea şi Ana Dumitran, 2006. REFLEXII Olimpia Curta, Reviste electronice. Baze şi perspective de Alice Keller – Recenzie Adrian Grănescu, Arhitectura Clinicilor Universitare din Cluj 1886-1903 Dorina Buia, Itinerar de suflet la Tăul Muced Raluca Soare, De la teoriile ataşamentului la tehnicile de intervenţie în psihoterapie. (Školka Enikő – Teorii explicative, Modele şi Tehnici de intervenţie în psihologie clinică şi psihoterapie) Sidonia Nedeianu Grama, Mitbiografia politică în istoria orală Raluca Soare, Opera bibliothecariorum 1990-2007 – Recenzie Ionuţ Costea, Kovács Mária, A kolozsvári „Lucian Blaga” Központi Egyetemi Könyvtár 19. századi magyar nyelvű kéziratainak katalógusa. Első kötet: történelmi és földrajzi kéziratok/ Catalogul manuscriselor maghiare din secolul al 19-lea din colecţiile Bibliotecii Centrale Universitare „Lucian Blaga” Volumul I: Manuscrise de istorie şi geografie, Editura Argonaut, Cluj-Napoca, 2007, 218 p. – Recenzie 6 Ana Maria Căpâlneanu, Lola Maria Petrescu – Biblioteca şi provocările secolului XXI, Cluj-Napoca: Risoprint, 2007 István Király V, Bibliografia ca instrument al clarificării de sine Kinga Tamás, Viorica Sâncrăian - un coleg şi un bibliotecar de excepţie În colecţia BIBLIOTHECA BIBLIOLOGICA au apărut Revista PHILOBIBLON – Volumele apărute. (shrink)