The interpretation follows B. P. Hasdeu’s speculation concerning the destiny of the soul according to its double dimension: on one hand the dialectics of the ego and the unconsciousness and on the ...other the problem of the free will and the Providence. It’s about a spiritual phenomenology which develops an original theory of the unconsciousness, in a dialectic relation with the definition of the Ego and its statute integrated in the doctrine of transmigration and of reincarnation. The conception is intimately connected with the complementary concepts of free will and fatality, whose conjugated action opens the horizon of the being, turning the soul towards the infinite of the great Circle of evolution, aspect which confers to Hasdeu’s doctrine a profound anthropological optimism
The relation between history and the history of philosophy implies to constitute a signifying universe that exceeds its own historical causality, an aspect which represents a destruction of history, ...either regarding the comprehension of the absolute system, or that of the absolute singularity. It is precisely this complex of a scholastic historical tradition that must be destroyed in order to avoid the captivity of the history of philosophy in a situation without issue. This is because of the fact that no significant answer corresponds to a proposal of a universal meaning of the question. If the level of historicity founds historiography from an existential point of view, beyond its structural dimension, it makes the philosophical works of the past able to respond to the questions of the present, according to their eventful essence. The fusion of history and philosophical questions regards the great hermeneutical task of the comprehension proper to the history of philosophy: the possibility of questioning and that of signifying.
Nothing to do or the invisible ethics Stefanescu, Dorin
Journal for the study of religions and ideologies,
06/2010, Letnik:
9, Številka:
26
Journal Article
Recenzirano
Odprti dostop
According to Fondane, rationalist philosophy implies arguments that aim at a separation of the intelligible and the sensible which, in the Platonic tradition represents a degradation of the ...de-signified individual. Supporting itself on Levinas' thematization of the ethical as a prime philosophy, the interpretation regards the nucleus of the strong relation between morality and religion. Following the Christic example, the moment man is emptied of himself, he may free himself from his fake central placing. A radical passivity of a de-moralized conscience that, having nothing to do, gives itself to the Good from before its possibility of choosing it. A humiliated ethics, invisible to transcendence, in the light of which it is not primordial to do something good, but to let oneself be made by the immemorial Good. Key words: existential philosophy, Platonic tradition, ethics, transcendent, de-moralized conscience, Good, religion, de-creation.
The paper focuses on some pages of The anthropological structures of the imaginary in which Gilbert Durand discusses about the nature of the symbolic image. It is about, mainly, a phenomenology of ...the imaginary anchored in the anthropological resources that conceives the myth and the imaginary horizon as constitutive elements of the human being. When the conscience refers itself to absent objects, these are represented as images, symbolic signs or epiphanies of the unspeakable. The symbol is a representation which brings into sight a secrete meaning; therefore, although absent and invisible, it is the epiphany of a mystery. In the religious field, organized in a vast tradition, the eschatological symbols propose a new dialectics, a universal theophany.
The paper focuses on some pages of ―The anthropological structures of the imaginary‖ in which Gilbert Durand discusses about the nature of the symbolic image. It is about, mainly, a phenomenology of ...the imaginary anchored in the anthropological resources that conceives the myth and the imaginary horizon as constitutive elements of the human being. When the conscience refers itself to absent objects, these are represented as images, symbolic signs or epiphanies of the unspeakable. The symbol is a representation which brings into sight a secrete meaning; therefore, although absent and invisible, it is the epiphany of a mystery. In the religious field, organized in a vast tradition, the eschatological symbols propose a new dialectics, a universal theophany.
This article studies the problem of demythologization. Is this, Bultmann wonders, to reveal a permanent sense of mythological representations, a fundamental intuition of the essence of existence?
The paper focuses on some pages of "Totality and Infinity" in which E. Lévinas discusses about the subtle relation between the light and the view. The light is the medium that makes possible the ...encounter between the view and the objects, showing them in the existence as images. But only in the opening of this perspective the being is able to manifest itself, issued from its origin. It appears and gives itself to the view and, in the same time, to the understanding. It is the invisible that comes to the visibility, retreating itself in the image.
The paper focuses on some pages of “Totality and Infinity” in which E. Lévinas discusses about the subtle relation between the light and the view. The light is the medium that makes possible the ...encounter between the view and the objects, showing them in the existence as images. But only in the opening of this perspective the being is able to manifest itself, issued from its origin. It appears and gives itself to the view and, in the same time, to the understanding. It is the invisible that comes to the visibility, retreating itself in the image.
The interpretation focuses on three of the main aspects which define Jung’s conception on the world of the inner images. The first aspect reveals the comprehensive function of intuition. The ...intuition seizes these unconscious images in their double nature, significant and imaginable, as icons that mean through their unapparent structure. It surprises the non-manifesting feature of the image, that is its infinite possibility, the obscure background where images appear as pure self-donation of what is hidden in their very transparency. The second aspect shows the symbolic nature of the inner images, whose contents transcends the already-known designed by the signs, opening towards the unknown and the never seen before. It is a transcendental that, although appearing as a subjective factor, shows itself as an object in the subject, but not created by the subject itself. It is about the so called great images, understood as a world in the mirror. The third aspect points out the fact that the inner images veil and show in the same time, defining themselves in a phenomenological horizon. Aspect clarified through the dialectic relation between the putting in form and the comprehension.
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