Anyone who has pondered the limitlessness of space and time, or the endlessness of numbers, or the perfection of God will recognize the special fascination of this question. Adrian Moore's historical study of the infinite covers all its aspects, from the mathematical to the mystical.

Adrian Johnston offers a first-of-its-kind sustained critical response to Slavoj Zizek's Less Than Nothing and Absolute Recoil, in which Zizek returns to Hegel. Johnston develops what he calls transcendental materialism, an antireductive materialism capable of preserving and advancing the legacies of the Hegelian, Marxian, and Freudian traditions.

How do clinical psychiatrists arrive at their diagnostic conclusions? Little attention has been directed to this question by philosophers of psychiatry. Adrian Kind presents a systematic, in-depth philosophical investigation into this question and argues that psychiatric diagnostic reasoning can be understood as a model-based reasoning procedure analogous to scientific model-based reasoning. To support this, he draws on ideas from the philosophy of science, psychiatry, cognitive science, and artificial intelligence. This study is an invaluable resource for practicing psychiatrists, philosophers interested (...) in psychiatry, and researchers in artificial intelligence or cognitive science interested in medical cognition. (shrink)

A. W. Moore argues in this bold, unusual, and ambitious book that it is possible to think about the world from no point of view. His argument involves discussion of a very wide range of fundamental philosophical issues, including the nature of persons, the subject-matter of mathematics, realism and anti-realism, value, the inexpressible, and God. The result is a powerful critique of our own finitude.

We need modal imagination in order to extend our conception of reality - and, in particular, of human beings - beyond our immediate experience in the indexical present; and we need to do this in order to preserve the significance of human interaction. To make this leap of imagination successfully is to achieve not only insight but also an impartial perspective on our own and others' inner states. This perspective is a necessary condition of experiencing compassion for others. This is (...) the primary thesis I will try to defend in this discussion. (shrink)

[A. W. Moore] Criteria of ineffability are presented which, it is claimed, preclude the possibility of truths that are ineffable, but not the possibility of other things that are ineffable—not even the possibility of other things that are non-trivially ineffable. Specifically, they do not preclude the possibility of states of understanding that are ineffable. This, it is argued, allows for a reappraisal of the dispute between those who adopt a traditional reading of Wittgenstein’s Tractatus and those who adopt the new (...) reading recently championed by Cora Diamond, James Conant, and others. By maintaining that what the nonsense in the Tractatus is supposed to convey is ineffable understanding, rather than ineffable truth, we can do considerable justice to each of these readings. We can also do considerable justice to the Tractatus. /// [Peter Sullivan] Moore proposes to cut between 'traditional' and 'new' approaches to the Tractatus, suggesting that Wittgenstein's intention is to convey, through the knowing use of nonsense, ineffable understanding. I argue, first, that there is indeed room for a proposal of Moore's general kind. Secondly, though, I question whether Moore's actual proposal is not more in tune with Wittgenstein's later thought than with the attitude of the Tractatus. (shrink)

Most moral theories share certain features in common with other theories. They consist of a set of propositions that are universal, general, and hence impartial. The propositions that constitute a typical moral theory are (1) universal, in that they apply to all subjects designated as within their scope. They are (2) general, in that they include no proper names or definite descriptions. They are therefore (3) impartial, in that they accord no special privilege to any particular agent's situation which cannot (...) be justified under (2) and (3). These three features do not distinguish moral theories from other theories, nor indeed from most general categorical propositions we assert. Yet, in recent years, these features of moral theories have been the target of a certain concerted and sustained criticism, namely, that to be committed to such a moral theory, or to aspire to act in accordance with its requirements, results in what has come to be known as moral alienation. Moral alienation, according to this criticism, consists in (i) viewing one's ground projects from an impersonal, "moral point of view" engendered by one's acceptance of the theory; (ii) being prepared to sacrifice these projects to the requirements of moral principle; and (iii) making such a sacrifice specifically and self-consciously in order to conform to these requirements. Moral alienation is said to manifest itself in one (or both) of two ways, depending on the nature of the project thus susceptible to sacrifice. One may be alienated from oneself, if the project consists of tastes, convictions, or aspirations that are centrally definitive of one's self. In this case one's commitment to the project can be at best conditional on its congruence with one's moral theory. It is claimed that this must make for a rather tepid and unenthusiastic commitment indeed. Alternatively, one may be alienated from others, if the project is an interpersonal relationship such as a friendship, marriage, or collegial relationship. In this case one's responses to the other are motivated by one's awareness of what one's moral theory requires. It is claimed that this obstructs a genuine and unmediated emotional response to the other as such. My aim here will be to argue that this very compelling criticism - call it the moral-alienation criticism - is nevertheless misdirected. The real culprit is not any particular moral theory, but rather a certain familiar personality type that may or may not adopt it. (shrink)

Freud outlines two types of conflict; that between drives and reality; and that between the drives themselves. Adrian Johnston identifies a third; the conflict embedded within each and every drive.

ABSTRACTIntellectual historians often make empirical claims, but can never know for certain if these claims are right. Uncertainty is thus inevitable for intellectual historians. But accepting uncertainty is not enough: we should also act on it, by trying to reduce and report it. We can reduce uncertainty by amassing valid data from different sources to weigh the strengths and weaknesses of competing explanations, rather than trying to “prove” an empirical claim by looking for evidence that fits it. Then we should (...) report our degree of certainty in our claims. When we answer empirical questions in intellectual history, we are not telling our readers what happened: we are telling them how strong we think our evidence is—a crucial shift of emphasis. For intellectual historians, then, uncertainty is subjective, as discussed by Keynes and Collingwood; the paper thus explores three differences between subjective and objective uncertainty. Having outlined the theoretical basis of uncertainty, the paper then offers examples from actual research: Noel Malcolm's work shows how to reduce and report uncertainty about composition, and David Wootton's work shows how to reduce and report uncertainty about beliefs. (shrink)

Jennifer Hornsby's account of human action frees us from the temptation to think of the person who acts as 'doing' the events that are her actions, and thereby removes much of the allure of 'agent causation'. But her account is spoiled by the claim that physical actions are 'tryings' that cause bodily movements. It would be better to think of physical actions and bodily movements as identical; but Hornsby refuses to do this, seemingly because she thinks that to do so (...) would be to endorse the so-called 'standard causal story'. But Hornsby misses a possibility here, for we can insist on this identity claim without endorsing the standard story if we embrace an account which parallels the disjunctive account in the philosophy of perception. This will leave us with a picture of physical action that saves the insights of Hornsby's account without succumbing to its distortions. (shrink)

This paper offers a systematic analysis of Hobbes’s practical political thought. Hobbes’s abstract philosophy is rightly celebrated, but he also gave much practical advice on how to avoid disorder. Yet he is typically interpreted too narrowly in this respect, especially by those who only read him economistically. Other scholars supplement this economistic focus with sociological or political interpretations, but to my knowledge, no one stresses all three aspects of his thought. This paper thus examines each of Hobbes’s practical proposals for (...) avoiding corruption and a state of nature. Hobbes clearly uses economistic, sociological and political approaches, which involve shaping incentives, desires/preferences, and opportunities, respectively. This intentionally anachronistic framework helps us see further, highlighting Hobbes’s rich and wide-ranging practical proposals for avoiding disorder – a crucial part of his theory. (shrink)

ABSTRACTWe can easily misread historical texts if we take ideas and passages out of their textual contexts. The resulting errors are widespread, possibly even more so than errors through reading ideas and passages out of their historical contexts. Yet the methodological literature stresses the latter and says little about the former. This paper thus theorises the idea of textual context, distinguishes three types of textual context, and asks how we uncover the right textual contexts. I distinguish four kinds of textual-context (...) error, and offer practical tips for avoiding these errors. However, the beating heart of this paper is the history–philosophy debate: in contrast to the prevailing assumption that historical and philosophical analysis are fundamentally different, I show that a commitment to textual context, which should be entirely uncontroversial, also commits one to think philosophically. (shrink)

The last century has seen enormous progress in our understanding of time. This volume features original essays by the foremost philosophers of time discussing the goals and methodology of the philosophy of time, and examining the best way to move forward with regard to the field's core issues. The collection is unique in combining cutting edge work on time with a focus on the big picture of time studies as a discipline. The major questions asked include: What are the implications (...) of relativity and quantum physics on our understanding of time? Is the passage of time real, or just a subjective phenomenon? Are the past and future real, or is the present all that exists? If the future is real and unchanging, how is free will possible? Since only the present moment is perceived, how does the experience as we know it come about? How does experience take on its character of a continuous flow of moments or events? What explains the apparent one-way direction of time? Is time travel a logical/metaphysical possibility? (shrink)

Develops a new theory of political temporality to demonstrate how to conduct political analysis in times of conflict and uncertainty -/- Offers an important differentiation between a political theory of temporality and philosophies of time Examines contemporary debates on migration and border control to demonstrate the myopia in the understanding of historical contexts that give rise to the displacement and/or mobility of migrants Analyses current debates about the decline of or lack of faith in democratic institutions exemplified by the rise (...) of populism and highlights the limitations of elite politics Develops a new theory of political temporality focused on process-driven accounts of political development -/- Adrian Little demonstrates how different conceptions of past, present and future contribute to the nature of political conflict in the world today. Reacting against narratives of political disillusionment and apathy, he focuses on how a new understanding of political temporality can inform our approach to political problems. He forms his argument around three major cases in which the nature of past, present and future is contested: Indigenous politics in settler colonies; the politics of bordering and migration; and debates over the future of democracy. -/- Little shows how to rethink ways in which we can act on intractable issues in politics beyond philosophical analysis. In doing so, he brings together a theory of temporality with a model of political action derived from process philosophy to reinvigorate temporal understandings of the problems that political actors face. (shrink)

In our dealings with young children, we often get them to do or think things by arranging their environments in certain ways; by dissembling, simplifying, or ambiguating the facts in answer to their queries; by carefully selecting the states of affairs, behavior of others, and utterances to which they shall be privy. We rightly justify these practices by pointing out a child's malleability, and the necessity of paying close attention to formative influences during its years of growth. This filtering of (...) influences is necessary, we point out, if children are ever to reach a degree of maturity and inner stability that will enable them to understand and cope adequately with the complexities, contradictions, and difficulties of the world from which we now seek to shield them. Thus a child's eventual state of competence, maturity, and autonomy adequately justifies our current practices of manipulation and selection of his environment: such practices are rightly held to be ultimately in the child's best interests as an adult. There is no future state of things with reference to which the Utilitarian night justify his policy of secrecy and manipulation, and in light of which this policy night eventually be dispensed with and commonly validated, in retrospect, as a means to the worthwhile goal of moral maturity. That is, there is no point at which the attitude of the Utilitarian to the rest of the community can develop past the analogous attitude of the parent towards the child; no point at which the Utilitarian might eventually bear to others a relationship of mutual acknowledgement and respect as mature, autonomous, moral adults. The consistent Utilitarian, then, largely regards himself as if he were the only adult in a community of children. (shrink)

From a number of quarters have come attempts to answer some form of skepticism—about knowledge of the external world, freedom of the will, or moral reasons—by showing it to be performatively self-defeating. Examples of this strategy are subject to a number of criticisms, in particular the criticism that they fail to shift the burden of proof from the anti-skeptical position, and so fail to establish the epistemic entitlement they seek. To these approaches I contrast one way of understanding Kant’s core (...) anti-skeptical arguments in the Critique of Pure Reason. Kant’s goal is the more modest one of showing the applicability of the concepts of substance and cause to experience, against those who might call such application incoherent, or a category mistake. I explain why this goal makes Kant’s approach more promising than those of neo-Kantian practitioners of otherwise structurally-similar strategies. (shrink)

Deleuze and Memorial Culture is a detailed study of contemporary forms of public remembrance. Adrian Parr considers the different character traumatic memory takes throughout the sphere of cultural production and argues that contemporary memorial culture has the power to put traumatic memory to work in a positive way. Drawing on the conceptual apparatus of Gilles Deleuze, she outlines the relevance of his thought to cultural studies and the wider phenomenon of traumatic theory and public remembrance. This book offers a (...) revision of trauma theory that presents trauma not simply as a definitive experience and implicitly negative, but an experience that can foster a sense of hope and optimism for the future. (shrink)

Adrian Praetzellis provides a brief, readable introduction to contemporary theoretical models used in archaeology for the undergraduate or beginning graduate student. He demystifies a dozen flavors of contemporary theory for the theory-phobic reader, providing a short history of each, its application in archaeology, and an example of its use in recent work. The book teaches about different contemporary archaeological theories including postcolonialism, neoevolutionism, materiality, and queer theory; is written in accessible language with key examples for each theory; includes illustrations (...) and cartoons by the author; and provides questions at the end of each chapter to facilitate discussion. (shrink)

In this ambitious new work, eco-philosopher and cultural theorist Adrian Ivakhiv presents an incisive new way of thinking about images and imagination. Drawing upon an immense range of materials, Ivakhiv reassesses the place of imagination in cultural life, analyzing how people have interacted with images in the past and the ways that digital media are profoundly altering these relationships today. The book contributes powerfully to the study of visual culture and digital media, and provides provocative interpretations of a range (...) of important artists and media movements: from the work of photographer Edward Burtynsky, the ambitious multi-screen installations of John Akomfrah, the abstract art of Swedish spiritualist Hilma af Klint, and the Afrofuturism of jazz musicians like Sun Ra and poet Alexis Pauline Gumbs, to the ever-expanding universe of animal videos on YouTube. Along the way, the book delves into animacy and religious imagery, iconophilia and iconoclasm, divination and prophecy, "truthiness" and "enchantment networks," online communities and artificial intelligence, the political and affective economies of digital media, and the role of utopian futurism in the present "climate-colonial Anthropocene" predicament. The result is a vital contribution toward a more empowering conception of the creative imagination and its possibilities in today's emerging digital ecology. (shrink)

: The question of possible Indian influence on Pyrrhonist skepticism was raised long ago by Diogenes Laertius in his biography of Pyrrho. Diogenes tells us that Pyrrho adopted his "most noble philosophy" as a result of his contacts with Indian sages when he accompanied Alexander the Great on his expedition in the fourth century B.C.E. Most modern Western scholars have downplayed Diogenes’ claim as unsubstantiated, but the striking parallels to be found in subsequent ancient Pyrrhonist and Mādhyamaka texts suggest its (...) continued plausibility. In both the Pyrrhonist texts of Sextus Empiricus and the Mādhyamaka texts of Nāgārjuna and Candrakīrti, we are repeatedly counseled above all to suspend our various non-evident beliefs, that is, our judgments about or attachments to evident things, if we wish to be liberated from the anxiety that such beliefs create and gain some kind of tranquillity, bliss, or enlightenment. A comparative analysis of these Pyrrhonist and Mādhyamaka texts finds that what differences exist are entirely compatible with, and equally in the service of, this common, and indeed virtually identical, therapeutic purpose. It is perhaps not too much to say that Pyrrhonism and the Mādhyamaka are nearly indistinguishable from one another, an intriguing conclusion to contemplate. (shrink)

In both Being and Nothingness and the Notebooks for an Ethics we are told how one needs the Ego to get along in the everyday world, but yet at the same time that it is a psychic phenomenon that easily distorts everyday experience. In this paper, it is shown how, for Sartre, friends can play an important role by helping each other overcome the vested interest in maintaining the experience of a false, set identity that is engendered by the Ego. (...) In addition, reference to the Notebooks will make it clear that support per se is insufficient to enable one to transcend the constraints of an entrenched Ego, and that instead this form of aid must be taken in conjunction with challenge, or a type of positive conflict, if one is going to be able effectively to help a friend for the task in question. (shrink)

It is now well-established that physical activity has positive effects on both physical and mental health. However, the influence of organized physical activity on school adaptive behavior of adolescents with disabilities and/or behavioral disorders remains unclear. School behavior adaptation involves the ability to learn, conform to school norms and manage school activities without major behavior conflicts. A cross-sectional study was conducted to test the differences between organized physical activity and non-organized physical activity in an after school program. Eighty Romanian adolescents (...) were recruited and allocated to three groups: with disabilities [Ds;N= 17,Mage= 14.55 years, 12 males and 5 females], with conduct disorders [CDs,N= 21,Mage= 14.52 years 16 males and 5 females], and participants who had not shown signs of conduct disorders or disabilities [as a control group;N= 42,Mage= 14.2 years 20 males and 22 females]. Personality traits, school behavior, and sensorimotor coordination were assessed by using the Eysenck personality questionnaire—junior scale, school in-adaptability questionnaire scale, and Vienna Test System Sport respectively. Multivariate analysis of variance MANOVA and discriminant analysis were used to examine differences between the psychological and sensorimotor coordination outcomes across three groups and three types of physical activity context: organized physical activity, non-organized physical activity, and no physical activity. The findings indicate that not participating in an organized physical activity program results in a reduced level of physical mobility and consequently is associated with maladaptive social and psychological outcomes. Thus, we argued that attending in an organized physical activity program is more beneficial for participants with disabilities and/or behavior disorders, due to an increase in the probability of school integration and development of their motor skills. Clearly more research is needed in order to investigate these effects in neurophysiological levels. (shrink)

Measuring time is expressing temporal relationships between objects in terms of spatial relationships with the aid of geometric points, straight lines and clocks. The concepts, point and line, are abstracted from the concrete substratum of sensory experience. This process of abstraction is integrated with the psychological processes which go on within an observer who is reading a clock. The analysis of clock-reading from a psychological point of view points up the necessity to differentiate between two modalities of time: objective time, (...) or, time relationships between objects and which can be expressed in terms of space with point, line and clock; and subjective time, or, the time structure of the human individual in which region point and line are irrelevant concepts. From this irrelevance of point and line it follows that subjective time cannot be measured. (shrink)

The problem of interpreting music’s function or role is scrutinized by grounding music’s significance through a selected reading of Platonic philosophy and a reinterpretation of the concept of “pharmakon” familiar to ancient Greeks, and in particular, the Athenians. Views on both mousike and the artistic practice of music in that era are taken into account. The “pharmakon” is analyzed through a concept of love as a harmonizing force and a variety of contexts are explicated, showing that it concerns any object (...) that gives rise to beneficial and detrimental effects. It also changes mental states or the manner of thinking in such a way that the value of the pharmakon is undecidable a priori and dependent upon an axiology of anticipation. Plato’s metaphysics and philosophy of music can be read to show that music can be both a poison and a remedy in regard to the ways it is used, which is analogous to drugs, medicine, or technological entities such as writing. In this context attention is given to the problem of mania, and how music can be both a force that gives rise to such a condition as well as a technique of alleviating it, since it is a tool for manipulating the intrapsychic dialogue of the embodied soul. -/- Znaczenie muzyki w nawiązaniu do Platona i pojęcia „farmakon" Problematyka interpretacji funkcji lub roli muzyki jest badana poprzez ugruntowanie znaczenia muzyki w wybranych wątkach filozofii Platona i reinterpretacji pojęcia „farmakon” bliskiego starożytnym Grekom, a zwłaszcza Ateńczykom. Uwzględnia się poglądy zarówno odnośnie mousike jak i ówczesnej praktyki artystycznej. „Farmakon” analizowany jest poprzez koncepcję miłości jako harmonizującej siły oraz przez różne konteksty, które są wyeksplikowane, aby wskazać na to, że dotyczy jakiegokolwiek przedmiotu, który powoduje korzystne jak i szkodliwe efekty. Zmienia także stany umysłowe lub sposób myślenia tak, że wartość farmakonu jest nierozstrzygalna a priori i powiązana z aksjologią antycypacji. Metafizyka i filozofia muzyki Platona może być czytana w sposób ukazujący, że muzyka może być zarówno trucizną jak i środkiem zaradczym, w zależności od formy jej użytkowania, co jest analogiczne z narkotykami, medycyną i technicznymi bytami takimi jak pismo. W tym kontekście zwraca się uwagę na problem szału i tego, że muzyka może być zarówno siłą, która wywołuje ów stan, jak i środkiem załagodzenia go, ponieważ jest ona narzędziem manipulacji intrapsychicznego dialogu ucieleśnionej duszy. (shrink)

The trajectory of yoga has been long and steady. It was only natural that it would become an official item in the global discourse on well-being and health, leading to an International Day of Yoga. Nevertheless, there are various preconceptions about the practice, as well as different political and social issues that are worth querying. What and whose is yoga? What sort of disputes does this bear in the religious arena within India? Does the novel international celebration bridge the gap (...) between different cultural and geopolitical worlds? Is there an implied political agenda? This paper will offer both a brief account of the International Day of Yoga, and a critical view on all these issues with a view to foster a wider debate. (shrink)

O mundo das afeições e das emoções ocupa um posto certamente secundário na história da filosofia. Seu caráter difuso e ambíguo não se enquadra no modelo clássico de filosofia inspirado na certeza do conhecimento matemático. De mãos dadas à irrupção da fenomenologia, tratamos de mostrar como se produz uma reabilitação do componente afetivo e corporal da existência humana; a tal afeto, tomamos em conta o significado filosófico que Heidegger e Scheler outorgam respectivamente aos sentimentos da angustia e do amor ao (...) momento de abrir e compreender o mundo. (shrink)

This study is an analysis of the relationship between homo religiosus and the Christian man, as it emerges from Mircea Eliade’s work. His ideas concerning the dialectics sacred-profane are related to homo religiosus, the man of the traditional societies. According to Eliade’s vision, one can use the term homo religiosus only within the context of his universe. Many mythical themes are present in the modern world, but it is difficult to identify them, going through the process of desacralization. The “mythical” (...) elements became Christian from the very beginnings and they are still significant for Christianity which characterizes itself by rendering value to history. The issue that Eliade analyses is whether Christianity can develop the sacred horizon of the archaic societies. As a conclusion of this research, one cannot say that there is a separation of homo religious from Christian man. The reader’s impression is that the scientist refers to Christianity as having lost the real meaning, as it was discovered in its early beginnings. Although the modern man still keeps the Christian elements, is far from what represented the Christian man from his early centuries. However, there are many common points of homo religiosus with the archaic societies. The critics treat the issue from some perspectives which are different from the ideas of the scientist from Chicago: either as being based on the protestant theology of “God’s Death” as the cases of Kenneth Hamilton and J. J. Altizer, either from partial position, the accusations not having a real basis. Dubuisson’s case is this way. This work was meant to be a step of an approach that attempts to discover correspondence between the scientist’s ideas and Christianity. (shrink)

Concerning the investigation method adopted by Mircea Eliade, we can talk about certain tendencies the Chicago scholar used in his studies. The hermeneutics, the phenomenology or the history of religion are parts of what we can call “the Eliade method”. If this method is still actual or not, remains to be discussed but the way in which the Romanian scholar revolutionized the research of the religious deeds at least for a few decades, represent a truth upon which it has to (...) be reflected permanently, for a better understanding of what really means the religious phenomena. (shrink)

Within the historical approach on interreligious dialogue, it should not be overlooked that the representatives of Orthodox Churches were actively involved in promoting and supporting interreligious dialogue by participating in the meetings that have focused on relations with people of other religions. In this context, the Orthodox Churches come with a whole tradition that stretches to the early centuries, the relations with Jews and Muslims being an integral part of the history of Orthodox Christianity. The Orthodox Christians, with their bi-millennium (...) tradition, where there are different interpretations of other religions, bring to the modern world an approach that takes into account personal relationship with people of other religions. Analyzing how the representatives of the Orthodoxy and the Islam in Romania are trying to find solutions to the many problems facing the world today, we can say that lately in Romania, the interreligious, intercultural and interethnic dialogue increased both quantitatively and qualitatively. Among the followers of the two religions that live in these territories for centuries, the relations have varied over the time, reaching today to a situation in which the believers live in peace, protected by the laws of the Romanian state which guarantee the freedom of thought and religious expression. Moreover, lately it has been attempted to find solutions to the global crises which are, not infrequently, religious. (shrink)

In this article I examine the contemporary discourses and debates that surround the sociology of spirituality, with especial attention to the term “spirituality”. To counter the widespread belief that this term lacks clarity and utility, I suggest reconsidering Max Weber’s use of the term “spirit,” as it refers to a recognisable ethic that results in specific behaviour, while still retaining its religious and spiritual connotations. Through focusing on two influential English figures in the post 9/11 God debate in the West, (...) Richard Dawkins and Karen Armstrong, I provide a brief case study of how Weber’s understanding of “spirit” serves great utility in illuminating what drives the ideas, identity-making and behaviour of contemporary atheists and those defending religion. By utilising Weber’s “spirit,” rather than the term spirituality, I demonstrate that this enables us to dig deep into the social context and backgrounds of these two individuals, and to avoid taking their statements at face value – a common criticism of sociology of spirituality studies. I argue that the use of “spirit,” in terms of a recognisable ethic that results in specific behaviour, would benefit the sociology of spirituality. This is because it grounds the God debaters’ ideas and beliefs in a recognisable human experience that eludes reductive distinctions and disembodied abstractions. (shrink)

În anul 1942 Pr. D. Stăniloae publica cartea Poziţia Domnului Blaga faţă de Creştinism şi Ortodoxie, o „reacţie” la ideile pe care filozoful Lucian Blaga le formulase în cărţile sale, mai ales în Trilogii. Atitudinea Pr. Stăniloae nu este singulară, dar este cea care a stârnit controverse dintre cele mai interesante. Ideile de bază ale acestei cărţi, ca şi ale articolelor ce s-au scris după, au în centrul lor definirea religiei şi caracteristicile fenomenului religios, poziţiile fiind diferite: teologică şi filozofică. (...) Deşi discuţiile nu au fost „prietenoase”, de multe ori ironia punându-şi pecetea pe scrisul celor antrenaţi în disputa de idei, consecinţele acestei controverse au avut o valoare pozitivă, punând faţă în faţă doi dintre cei mai mari gânditori români ce au creat în domenii diferite: teologic şi filozofic. (shrink)

Baptism has been a focus of significant discussion in the ecumenical movement, as the different churches seek a common understanding of Baptism, with the goal of mutual recognition. The Orthodox Church has been involved in these conversations from the beginning. The present article is an attempt to trace the participation of the Orthodox representatives in these dialogues on Baptism, both at the level of the World Council of Churches and in bilateral dialogues. It explains the Orthodox understanding of Baptism as (...) a Sacrament, how this understanding is reflected (or not) in ecumenical agreements on Baptism. It will also review official Orthodox responses to some of these agreements. The author attempts to demonstrate that the Orthodox Church’s contributions to these sometimes-difficult dialogues have shown a commitment to seeking a common understanding of Baptism. Finally, this paper will examine the present state of ecumenical dialogue on Baptism, and evaluate its prospects for the future. (shrink)

The Orthodox Church has been given the fullest of truth by the inspiration of the Holy Spirit, truth honored and valued in the communion of the Saints. For men, to grasp divine truth is a progressive process part of a permanent development. Each and every person walks along this path together with other people, without being the same as the others. Every person is offered and understands truth according to their own religious experience and skills to understand. Ultimate truth exists (...) and it has been revealed completely, but the way in which it is grasped varies from one person to another. “This is not a narrowly doctrinal vision of theological truth. However, it is an essentially spiritual vision for worldly reality, one that removes arrogance from authority and opens new ways of approaching believers of other religions. It presupposes magnanimity and charity, faith and hope, tolerance and reconciliation. It opposes forceful conversion and conflinct, imposition and intolerance, aggression and violence”.85 This approach prevents us from assigning to God intentions and plans which are exclusively ours. Thus, whenever we have a dialogue with those of different beliefs and ideologies, we must always start from God’s sacrificial love for all men. (shrink)

In a world where increasingly more voices from different geographical areas talk speak about equality between people, religions are called to uphold and preach human dignity and rights of all people, without taking account of race, sex or religion. In the interreligious dialog, the meetings between representatives of Christianity and Islam have multiplied considerably and they deal with themes analyzing preaching and defending human rights at all levels of life. From the preceding discussion it is clear that the human rights (...) issue is quite sensitive, especially after the latest political, economic and social events that have shaken the world in which we live. After the period of time that the proclamation and recognition of global human rights were made as contained in the various international documents, it was passed into a new phase where the followers of different religions should work together for human dignity and human rights. (shrink)

There is a broad consensus, within the interlocking system of art institutions, on the goals viewed as worth achieving. Artists, for example, will strive to realize broadly formalist values in their work; critics will strive to discern and articulate the achievement of such values; dealers will strive to discover and promote artists whose work successfully reflects these standards; and collectors will strive to acquire and exchange such work.The long-range effect of this tightly defended consensus is that the art practitioners who (...) share it determine - through their shared values and practices, and the economic and social factors that determine them - the criteria of critical evaluation for all art that aspires to entry into existing art institutions. I shall describe this as a state of critical hegemony. That is, the socioeconomically determined aesthetic interests of these individuals define not only what counts as "good" and "bad" art, but what counts as art, period. (shrink)