The view of the philosophic pragmatism warns against the growing danger of the technological modernization of the human being in the mechanization era, which is gradually transforming and approaching a digital era. Authors such as R. Rorty believe that only the return to the paradigm of the human reality separated from metaphysical ideals could keep us away from exacerbations of ideas and the dehumanizing automatisms of technology. In the view of pragmatic philosophy, the human being is not a mechanic, operational (...) construction; on the contrary, he has a consciousness that opts for free actions, which may prove, in the end, to be genuine or not, thanks to the success or due to the failure in the concrete reality. The aim of this article is to underline that the digital era must be perceived as a product of human ingenuity and its applicative potentialities and should not be seen as the domination of techne, but only as a stage of the developments in the technologies that must assist our life. (shrink)

Charity, as a social construct, is considered in various interpretative contexts, in a subjectively manner, social progress. The meta-narration about charity as Christian duty, by passing through the secular interpretive and atomizer context of postmodernity, becomes a narrative about social responsibility and equity in ethical dimension, and is translated into restorative community practices in social action plan. We will pursue the constructive interpretive contexts that generated the idea of social policies and social work practice as a contemporary deconstruction of charity. (...) The thesis of the article is that the process of deconstruction of charity, as a religious value which regulates in a Christian manner the reference to the other, is the foundation of restorative social policies and professionalized social work as a social action. We will analyze the deconstruction of Christian idea of charity from two perspectives, namely the secularization of charitable practices and constructive foundation of a particular meta-story of our times which we call secular society and/or knowledge society. (shrink)

Recent developments in the Arab world reopen one of the most fertile debate topics in international relations theory: the universal nature of the concept “fundamental human rights” and their content. The perspectives are different, being influenced by an ideological background, especially theological, apparently contradictory, affecting the positions of major international actors, stimulating the revival of controversies on major differences between Western world and the developing societies. Through a balanced analysis, specific to critical postmodernism, of the way each civilization (according to (...) Samuel Huntington) relates to the human being and to its place within its own legal architecture, one can notice that, beyond any differences, joint elements can be identified for further integration into a common fundamental text conferring the consensual universality indispensable to such an important principle. (shrink)