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121. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Anna-Teresa Tymieniecka Truth − The Ontopoietic Vortex of Life
122. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Magdalena Iorga About Ethics in Academy
123. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Till Kinzel Shakespeares philosophische Kunst der Dichtung
124. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Manuela T. Mihoci Del linguaggio e dell’arte
125. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Ovidiu Balan Umstrittene Anhänger der Seelenwanderungslehre
126. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Ion Gagim Music and Conscience: An Ontological Relation
127. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Héctor Wittwer Einige Schwierigkeiten in Kants Lehre von der Unsterblichkeit der Seele
128. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
David Cornberg Levis, Language and the Forking of Correctness: An Essay on Divergence and Change
129. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Carmen Cozma Designing the Virtue’s Place within Bioethics Area
130. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Horia Bădescu A la rencontre de soi
131. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Eero Tarasti An Essay on Appearance: Or: The present structure and existential digressions of the subject
132. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Jörg Zeller Dynamic Sign Structures in Visual Art
133. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Doina Grigoraş Sur la vertu dans le dialogue Ménon
134. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Nicolae Râmbu Schmerz und Kultur
135. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 1
Teodor Negru Gadamer-Habermas Debate and Universality of Hermeneutics
136. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 2
Teresa Castelão-Lawless Metaphysics and Ideologies in Science
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What counts as scientific ideology for Canguilhem and Kuhn is functionally distinct. However, in this article I argue that metaphysical and other non-scientificbeliefs brought about by scientists into their research traditions and that Kuhn sees as generating scientific change coincide closely with Canguilhem’s conception of scientific ideology. Kuhn failed to describe clearly those ideological and metaphysical elements influencing the work of science. He chose to focus on psychological factors intrinsic to paradigms and present in paradigm shifts and in scientific revolutions and also in the internal mechanisms of science itself such as the discovery process. Canguilhem triangulated scientific ideologies with the traditional demarcation criterion between science and non-science and with the intertwining of practice, theory, and external (social) beliefs in scientific thought while distancing himself from the psychological dynamic in science characteristic in Kuhn’s work. Their views are complementary.
137. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 2
Mobeen Shahid A Phenomenological Analysis of the Psyche in Ideas II and A Phenomenological Psychology
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In Ideen II Edmund Husserl delineates the three spheres which constitute the reality which human being is and this way introduces us to a different anthropologywhich is fruit of his phenomenological analysis. The tri-partite analysis of the human subjectivity, in Ideen II provides us with an anthropology which is a sound foundation for a new psychology (phenomenological psychology) where the analyses of the lived-experiences is an instrument to understand the psychic acts. Husserl after having known the psychology, a science of the subjectivity and which is interrelated with the corporeality, proposes a psychology which is in connection with the nature and only in this connection it can be realized fully. In this way the concept of purely phenomenological psychology serves also to clarify what the fundamentally transcendental science i.e. transcendental phenomenology is. The phenomenologicaly transcendental psychology developed by Husserl is completely a new science of consciousness in respect to all the other historical forms of psychology and other sciences which study consciousness. As phenomenological psychology moves in its natural attitude towards the world (Welteinstellung), it has access to all the positive sciences and in this way it can be called science of all sciences.
138. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 2
Fernando Cipriani Un Dibattito Socioantropoplogico nel Settecento. Il Mito del Buon Selvaggio
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A socioanthropological debate in the 17th Century. The Myth of the Good Savage. The myth of the Good Savage was born and developed especially in the17th century, but it already had its ethnological bases in the geographical discoveries of the 15th century and in the colonial conquests. The French Enlightenment questions about the Occidental civilization and the moral principles that were the bases of the colonial expansions of the European powers. The cultural debate, extended by the anthropological science, was directed to the attempt to knowledge the submissive populations who became the colonial populations. Any kind of reduction of the social debate to the superiority of the Occidental human being is progressively surpassed by the comparison of two worlds, initially opposed and than more and more close to one another: the civilization world and the primitive one. In Voltaire’s stories the moment of the overtaking of the natural state, specific to the savage, is more important, through one necessary acculturation, while in the autobiographic and traveling stories, under the impulse of the ethnical similarities reminded by Rousseau and by the anthropological philosophers, is asserted the equality of people’s rights. In this way the natural condition is „sweetened” by the knowledge of the nature and of its laws, which is inspired from the recognition of the equality between social condition and birth. To fallow the laws of nature means to surpass the social conventions and to give back to the civilized man the naturalness of his own feelings, the innocence and the purity of his customs. In the rational way, to fallow the laws of the nature means the reconciliation between Rousseau’s principles and Voltaire’s ones. In this way the paradoxes of the civilized world and the ones of the primitive world are eliminated through the integration of the two in one united concept.
139. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 2
Gloria Vergara La Experiencia Estética en el Pensamiento de Roman Ingarden
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The Aesthetic Experience in Roman Ingarden’s thinking . In this article we study the ideas of the Polish philosopher, Roman Ingarden, as an essential key inthe discussion on literary reception. The notion of "aesthetic experience" is revised, especially in The Cognition of the Literary Work of Art. Ingarden begins aesthetic discussion, trying to answer two fundamental questions: How is the literary work structured? and Which procedure will lead to an understanding of the literary art work of art? These questions, besides serving in his defense against psychologism and positivism of his time, also help him develop his two most popular works in Spanish: The Literary Work of Art and The Cognition of the Literary Work of Art, in which the Polish philosopher clarifies the principles that of the Reception Theory. Nevertheless, the importance of the aesthetic experience in the linguistic and phenomenology dimensions of the literary text is only understood when we study both works. Ingarden, as his translator to Spanish, Gerald Nyenhuis recognizes, presupposes in his second book the first one where he performs a constant trip from ontology to phenomenology in the literary work of art. It is precisely in this search where he nails his concept of aesthetic experience that we study today in relation with other concepts, such as the aesthetic attitude, the pre-aesthetic knowledge, the role of the aesthetic values and the aesthetic object.
140. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 4 > Issue: 2
Ovidiu Balan Betrachtungen über die Anfänge der altgriechischen Lehre der Seelenwanderung
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In this article I argue that attendant on the acceptance of the idea of an immortal soul is a legitimate question concerning the soul's status before the individual's birth and after its death. Whether the Greeks were the originators of the doctrine of the transmigration of souls or this was an influence from another culture is still open to debate.