Search

The paper is inspired by the vast work of the Romanian thinker Mircea Florian (1888-1960), rich in interesting and substantial interpretations, which inspire to reconsider some convictions routed in the speciality exegesis. For this present work, we considered the arguments that Florian brings to support certain theses proposed in respect to the life and work of Titu Maiorescu, Mihai Eminescu, and Constantin Rădulescu-Motru. The study of the philosophical beginnings of T. Maiorescu determines M. Florian to notice an ideatic constant in his thinking and work, represented by the influence of Herbart. This influence is visible in all the Maiorescu's works - starting with his PhD thesis -, and in any and all major philosophical fields: ontology, logic, aesthetic, education theory, culture theory etc. Thus, researching the life and work of M. Eminescu, the Romanian interpreter uses the thesis-antithesis-synthesis Hegelian triad from love to stoicism -, with the accent on the particular element of the antithesis, which has, in itself, a moment of transformation in a „more profound self" (poet's pessimism). Finally, expressing himself about the life and work of C. Rădulescu-Motru, the interpreter brings the attention on the confusion between the scientific spirit and the social sciences (particulars), thus highlighting the two plans of science evolution - of the surface, which brings with itself the change via the technique, respectively the plan of the depth, which represents the privilege of the science or the metaphysics. The hermeneutic of the energetic personalism is done throughout a profound historic and philosophic analysis of the classic and modern European culture. In this meaning, the energetic personalism constitutes not only a pure theoretical option of its author, but a spiritual expression of the nation to which he belongs. [ABSTRACT FROM AUTHOR]

The present paper wishes to explain how Hegel's speculative logic described in the Science of Logic as the „exposition of God as he is in his eternal essence before the creation of nature and a finite mind” does not annihilate another famous thesis of the German philosopher according to which „every one is a son of his time; so philosophy also is its time apprehended in thoughts.” (in Philosophy of Right). The reason is the following: the essence of God is not outside of time, but it must be inasmuch in time as it is outside of it. Especially in his discussion regarding rational theology, Hegel shows how the justification of the fact that an eternal („logical”) essence might exist is purely a historical process and, therefore, we encounter a twist in our analysis - we do not need to understand temporality from the standing point of eternity, but we must investigate how the idea of eternity occurs in time and how it must be understood from the point of view of time itself. Moreover, I will try to show how the longing for timelessness, an all-too-human endeavor, is a source of the limitation of the categories and structures criticised by Hegel in his Logic and which are taken to be symptoms of natural consciousness. These categories are exactly the „naturality” and „common-sense” which block philosophical inquiry, inquiry which cannot ignore the fact that the results cannot be dissociated from the process that generated them and, consequently, can justify its position without needing an arbitrary presupposition. [ABSTRACT FROM AUTHOR]

Shortly after the passing of the most beloved professor Teodor Dima, member of the Romanian Academy, this paper tries to capture the distinctive features of the Romanian and universal culture personalities becoming, via his vision. Thus, we consider that the texts elaborated by Prof. Dima about the book of C. Noica, Letters on Hermes's Logic, are of a fundamental and perennial importance. Our cherished professor, from Iasi, expresses, in this sense, the conviction that „Hermes's logic” represents a logic ontology, and, even more general, a metaphysics of knowledge and its logic. We wouldn't have, thus, to deal with „another logic” effectively, but with a different modelling or interpretation of the logic, under hermeneutic and dialectic sign. We might say that, in this case, we also have to deal with a new use of logic, throughout the re-thinking of its meaning and finality. Essentially, the idea inserted by Noica is the following: he contours a logic of the individual that makes the junction with the general, an „individual-general”, configuring meanings and purposes in the great culture of humankind. In other words, it is proposed to us the analysis and comprehension of certain examples of the synalethism, specific to the Romanian cultural-spiritual space. Knower and consequent cultivator of the sayings of Noica about the necessity to open logic towards culture, T. Dima operates remarkable openings towards major figures of Romanian philosophers, which briefly comprise as many culture, knowledge and creation horizons. In their light, the logic is achieved via ethical enterprises, signifying as much hypostasis of man's detaching from the dull quotidian existence, and her/his entering the spiritual excellence, throughout beauty and truth. [ABSTRACT FROM AUTHOR]