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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 main purpose of the present paper is to shed some light on the importance of Mircea Braga's work: Ecce Nietzsche. Exercițiu de lectură hermeneutică, for the Romanian philosophy. Therefore, the structure of this paper will be the following: first of all we will provide information about the author and his attempts for a better understanding of Nietzsche's universe as a totality, then we will develop some considerations about the possible main purpose of this very successful hermeneutical exercise. Next, we focused on the critical analysis of Ecce Nietzsche: Docuficțiuni critice, Critica criticii, I, made by Petre Isachi. In the end we will notice how important is the hermeneutical exercise for the culture and for any kind of progress. [ABSTRACT FROM AUTHOR]

This paper is a part of a larger study discussing the imaginary of Virgil Mazilescu's poetry. After a theoretical introduction of some concepts and notions that will help us defining our argumentation (what image, imagination and imaginary are), this paper depicts Virgil Mazilescu's obsession with the medieval imaginary, extracting the vegetal references which describe his fictional universe. Thus, we will focus in this presentation on the vegetal elements used by the Romanian author, in order to observe how the poetical structure of Mazilescu is influenced by the troubadours' poetry. [ABSTRACT FROM AUTHOR]

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The paper proposes a synthesis of hermeneutical rules used by Saint Basil the Great, understood as an exegete who realized an authentic mediation between allegoric and literal interpretation. His hermeneutics relies on the unity of the Holy Scripture. The interpreter, in his view, should come as close as possible to the thinking and spiritual life of the hagiographer. The Hermeneia of Saint Basil should not be infinitely repeated, but assumed as a paradigm of interpretation and adapted to the contemporary spiritual needs. [ABSTRACT FROM AUTHOR]

The problem of the theological hermeneutics, even if it represented an inherent aspect of the Holy Scriptures, was not raised explicitly in the theological science until the 20th century. The International Theological Commission, in the document The Interpretation of the Dogma of 1989, treated this subject, trying to show some hermeneutical principles to be taken in consideration by the Catholic theology. The present paper does not present the theological hermeneutics in general, but a specific sector, the hermeneutics of the eschatological assertions. After having exposed in a precedent number the proposition of the Jesuit theologian Karl Rahner, the first one who said that they needed to identify some theological principles, understood and formulated in a reflexive manner for the eschatological assertions hermeneutics, we try to analyse the proposition of the Evangelical theologian Jürgen Moltmann, who many times criticised the Rahner proposition. If Rahner, maintaining in the background the distinction between the intermundane future and the absolute future, which he identifies with God, puts the real basis of the eschatology in the Christological and anthropological determined present, Moltmann, using another distinction between futurum and adventus, puts the real ground of the eschatology in the future, understood as the eschatological future of God. For the theologian of Tübingen, the present, even if Christological and anthropological (and pneumatological) determined, can represent the eschatology cognitive basis. So, the Christian eschatological must start from the "present of Christ who will come" (or of hope) and not from "the future of Christ (already) present" (or from faith). It would have as theme "the present of That who will come" and not "the future of That who already came". [ABSTRACT FROM AUTHOR]

Sociologist Constantin Schifirneţ is a researcher who constantly draws attention on studies and advanced ideas. Lately, the same thing happened with Tendential Modernity. Reflections about modern evolution of society (Tritonic Publishing House, Bucharest, 2016, 199 p.). Through the proposed perspective, but also by the depth of the research, we consider this paper as a work of reference, especially since the ideas that generated it are the result of long reflections on modernity. [ABSTRACT FROM AUTHOR]

The paper discusses the so-called matrix-images, as a veritable genetic code for the developed images, in which the significant is yet an incipient form. At this level one can speak about neither manifestation, nor representation, because it is an unapparent image hidden in the form it shows. But in this primary form, that what signifies gives already something to see and to understand. The paradox is the following: the form of this infra-image is a diaphanous medium, through which one can see as if it doesn't contain anything. Because it is an absent image, hidden in its own transparence, it may be seen and understood only by means of a pre-interpretative hermeneutics, strengthened in its comprehensive capacity with the contribution of the phenomenology of the unapparent. As for the religious images, the study points out the meanings of the “figure” in Pascal's Thoughts. [ABSTRACT FROM AUTHOR]

In this paper I aim at making a survey and commenting on a series of queries regarding the way in which Coseriu's text linguistics has been received in the Romanian academic/scientific circles. The respective queries were expressed by Eugenio Coseriu himself, Nicolae Manolescu, Ioan S. Cârâc and by other specialists. At the same time, I intend to discuss about some possibilities of applying text linguistics, in accordance with the work already written by the famous Romanian linguist. [ABSTRACT FROM AUTHOR]

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Against the background of the twentieth century professionalization of interpreting, with a particular regard to the increasing academization of training, the paper reviews several stages in the evolution of interpreting studies. Completing the theoretical cornerstones of inquiry it outlines the fundamental issues in methodology focusing on the deductive-vs.-inductive and quantitative-vs.- qualitative distinctions. [ABSTRACT FROM AUTHOR]

Copyright of Pandectele Române is the property of Wolters Kluwer Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Some literary critics (and they are many) say that a text is uninterpretable precisely because it carries many (excessively so) explanations and interpretations. In other words: a certain text is uninterpretable precisely because it is interpretable. This is one strange statement! Only under one circumstance, a text (a parable, a poem, a fable, etc.) is uninterpretable. With regard to this matter R. M. Albérès was right: Interpretation is possible when the text is "unbelievable and irrational". Only the irrational is truly uninterpretable. I'm not sure though whether an "unbelievable and irrational" writing has got any aesthetic value. I very much doubt it. [ABSTRACT FROM AUTHOR]

In Purgatorio, Canto 28, Dante meets the beautiful Matelda. The feeling the poet gets is strange and hard to explain. It is not about veneration, even though Matelda does take Virgil's place and becomes the guide of the pilgrim in Eden, but of a feeling that is almost erotic in nature. The poet describes the woman's beauty in pagan terms: she is being compared to the nymphs, Venera or Proserpina. But is it truly an erotic love? Some experts strongly disagree with this assumption. Dante cannot feel passion. Others consider that the tercets that speak of Matelda, do not have a literal meaning, but an allegoric one. Lastly, some are of the opinion that Matelda portrays a real person, and they allude to St. Matilda in the Christian calendar. It is wrong to make these kind of assumptions. Matelda is Matelda (a being made out of words) and not the lyrical image of some historical characters. Therefore, which is the simplest interpretation of the poet's meeting with Matilda in the terrestrial paradise? The following study offers an answer. [ABSTRACT FROM AUTHOR]