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1. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Mathias Grote

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The so-called .Karlsschulrede. (1793) of the German naturalist Carl Friedrich Kielmeyer can be considered as a keystone to the understanding of"Naturphilosophie" both in German idealism (Schelling) and the romantic period.Kielmeyer's work considers life as the result of specific forces in the organic realm and thereby searches to explain the harmony of organic existence anddevelopment. Taking into account Kant.s outlines for a lifescience in the "Kritik der Urteilskraft" (1790), Kielmeyer's notion of teleological processes in nature is sketched. The historical and epistemological relevance of this "vital-materialistic" (Lenoir) theory of life can be characterized by three major transformations in the understanding of nature in the "Karlsschulrede": First, the development of a holistic, organological view on the world, second, the emphasis on phenomena of life as historical processes and third the analogy between organism and mind. These issues found the strong influence of Kielmeyer's text on philosophy and science in the early 19th-century.

2. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Christian Möckel

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Phenomenological philosophizing is practiced out of a sense of responsibility for contemporary culture, which is experienced as existing in a profoundcrisis. The first part of this contribution contains a systematization of the theory of crisis, a theory developed in many of Husserl's works: the description of the main phenomena of the consciousness of crisis, the explanation of crisis with regard to its causes, and the demands raised in order to overcome the crisis of scientific culture (»reflection«). Husserl's teachings on crisis are placed into close relation with his idea of science and science's Greek origin, an origin from which, according to Husserl, modern science has tragically distanced itself. It is argued, however, that Husserl was not at all a philosopher of decline or decay. The second part of this contribution represents an attempt to provide a critical and complex answer to the question as to the modern relevance and usefulness of Husserl's theory of crisis.

3. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
David Freeman

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4. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Nancy Mardas

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5. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Traian D. Stänciulescu

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Mediated by a hermeneutic/semiotic reading of symbols, searching out and finding some similitudes between mythical constructions concerning the genesisof the world and scientific hypotheses can be considered fruitful from at least two viewpoints, since: (a) it allows the validation of a truth which is difficult to prove through other means, that early humans had intuitive-cognitive resources much more profound than appearances seem to allow; (b) it enables the utilization of some of the suggestions offered by the mythic language in the scientific language context. Using such correspondences, the author proposes the integrative model of a structurally named "Cluster Universe" or the functionally named "Pulsatory expansion", able to solve some major difficulties of the cosmological thinking.

6. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Alexandru Gelan

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7. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Carmen Cozma

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8. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Ludmila Bejenaru, Vladlen Babcinetchi

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The Russian icon was always related to the soul of the Russian painter, his anxiety and his emotions. Through the icon the russian has always expressed his faith and mentained the bundle with God. The icon has been considered by the russian people a bridge between human and divinity. The Russian people belive into an russian Christ. The Russian icon embodys the russian nature, his strength of creation and of adaption, but especially the russian soul. It is been capitalized the icon painting of the greatest painters: Andrei Rubliov, Teofan Grecul Dionisie, as well as icon painting, starting from the novgorodiana school (the 11th century) till the 20th century, when big names of icon artists appared, such as Kondrafiev, Filatov, Zubov, A. Ivanov.

9. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Daniel Garber

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10. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Manuela Mihoci

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Being experienced (Erfahrung) means living. Around these two concepts: experience and living, I created this paper, as an approach to a pretty sensitive field of study, the religious one.The place of truth here can be read between the lines, but this issue stays open and needs more profound study. There is still a question: what is thepriority in studying religious experience: living as an inner and outer manifestation of a person, the analysis of a psychological report between the human being and the divine, the sacred, a research of a belief's truth or all these taken together.It is obvious that Truth stays in itself and its basis is in itself, and the report with the human is found through the act of living.

11. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Tim Lankester

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12. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Ana-Maria Pascal

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13. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Till Kinzel

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Johann Georg Hamann, a contemporary of Kant and Herder, was an important German philosopher of the 18th century, whose significance, however, is not sufficiently recognized today. His cryptic and short writings full of allusions and deep scholarship do not make him an easily accessible writer. He was a sharp critic of sophistry maskerading as philosophy, thus taking over the role of Socrates for his time, connecting a defense of Christian beliefs with a radical re-interpretation of enlightenment, thereby trying to enlighten enlightenment about itself. Hamann's concept of reason as language is an important contribution to the understanding of human nature as such, stressing the concreteness and historicality of human reason. Contrary to earlier interpretations, though, Hamann is no irrationalist, but a thinker who ridicules the absurdities of enlightenment rationalism and proved to be an important source of inspiration for writers like Sören Kierkegaard and Ernst Jünger.

14. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Cristina Gelan

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15. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Carmen Cozma

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16. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Manuela Mihoci

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17. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2

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