Results for 'Adrian Ommundsen'

227 found
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  1. Probabilities of conditionals: Updating Adams.Ivano Ciardelli & Adrian Ommundsen - 2024 - Noûs 58 (1):26-53.
    The problem of probabilities of conditionals is one of the long-standing puzzles in philosophy of language. We defend and update Adams' solution to the puzzle: the probability of an epistemic conditional is not the probability of a proposition, but a probability under a supposition. -/- Close inspection of how a triviality result unfolds in a concrete scenario does not provide counterexamples to the view that probabilities of conditionals are conditional probabilities: instead, it supports the conclusion that probabilities of conditionals violate (...)
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  2. Disambiguating will-conditionals.Ivano Ciardelli & Adrian Ommundsen - 2022 - Proceedings of the 23Rd Amsterdam Colloquium.
    We bring together two ideas that are widely accepted in the literature: (i) conditionals with modal consequents are systematically ambiguous between a reading on which the if-clause restricts the modal, and a reading on which the if-clause introduces an epistemic supposition and the modal is unrestricted; (ii) ‘will’ is a modal. Together, (i) and (ii) imply that ‘will’-conditionals are systematically ambiguous between a reading as restricted historical claims, and one as unrestricted historical claims made under a supposition. We argue that (...)
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  3. Content, embodiment and objectivity: The theory of cognitive trails.Adrian Cussins - 1992 - Mind 101 (404):651-88.
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  4. Do Somatic Cells Really Sacrifice Themselves? Why an Appeal to Coercion May be a Helpful Strategy in Explaining the Evolution of Multicellularity.Adrian Stencel & Javier Suárez - 2021 - Biological Theory 16 (2):102-113.
    An understanding of the factors behind the evolution of multicellularity is one of today’s frontiers in evolutionary biology. This is because multicellular organisms are made of one subset of cells with the capacity to transmit genes to the next generation and another subset responsible for maintaining the functionality of the organism, but incapable of transmitting genes to the next generation. The question arises: why do somatic cells sacrifice their lives for the sake of germline cells? How is germ/soma separation maintained? (...)
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  5. Impartiality, compassion, and modal imagination.Adrian M. S. Piper - 1991 - Ethics 101 (4):726-757.
    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 (...)
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  6. (1 other version)Folk Knowledge Attributions and the Protagonist Projection Hypothesis.Adrian Ziółkowski - 2021 - In Tania Lombrozo, Joshua Knobe & Shaun Nichols (eds.), Oxford Studies in Experimental Philosophy, vol 4. Oxford University Press. pp. 5-29.
    A growing body of empirical evidence suggests that folk knowledge attribution practices regarding some epistemological thought experiments differ significantly from the consensus found in the philosophical literature. More specifically, laypersons are likely to ascribe knowledge in the so-called Authentic Evidence Gettier-style cases, while most philosophers deny knowledge in these cases. The intuitions shared by philosophers are often used as evidence in favor (or against) certain philosophical analyses of the notion of knowledge. However, the fact that these intuitions are not universal, (...)
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  7. Performative transcendental arguments.Adrian Bardon - 2005 - Philosophia 33 (1-4):69-95.
    ‘Performative’ transcendental arguments exploit the status of a subcategory of self-falsifying propositions in showing that some form of skepticism is unsustainable. The aim of this paper is to examine the relationship between performatively inconsistent propositions and transcendental arguments, and then to compare performative transcendental arguments to modest transcendental arguments that seek only to establish the indispensability of some belief or conceptual framework. Reconceptualizing transcendental arguments as performative helps focus the intended dilemma for the skeptic: performative transcendental arguments directly confront the (...)
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  8. Utility, publicity, and manipulation.Adrian M. S. Piper - 1978 - Ethics 88 (3):189-206.
    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 (...)
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  9. Environmental Representation of the Body.Adrian Cussins - 2012 - Review of Philosophy and Psychology 3 (1):15-32.
    Much recent cognitive neuroscientific work on body knowledge is representationalist: “body schema” and “body images”, for example, are cerebral representations of the body (de Vignemont 2009). A framework assumption is that representation of the body plays an important role in cognition. The question is whether this representationalist assumption is compatible with the variety of broadly situated or embodied approaches recently popular in the cognitive neurosciences: approaches in which cognition is taken to have a ‘direct’ relation to the body and to (...)
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  10. Time-awareness and projection in Mellor and Kant.Adrian Bardon - 2010 - Kant Studien 101 (1):59-74.
    The theorist who denies the objective reality of non-relational temporal properties, or ‘A-series’ determinations, must explain our experience of the passage of time. D.H. Mellor, a prominent denier of the objective reality of temporal passage, draws, in part, on Kant in offering a theory according to which the experience of temporal passage is the result of the projection of change in belief. But Mellor has missed some important points Kant has to make about time-awareness. It turns out that Kant's theory (...)
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  11. Reflection on the Mission of the Orthodox Church after the Holy and Great Council of Crete. Inter-Christian and Inter-Religious Perspectives.Adrian Boldisor - 2018 - Orthodox Theology in Dialogue 4 (4):118-154.
    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 (...)
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  12. Jurgen Habermas' turn to a "post-secular society": from sublation of the sacred to translation of the sacred.Adrian Nicolae Atanasescu - 2019 - European Journal for Philosophy of Religion 11 (4):113-136.
    In this article I place Jurgen Habermas' recent turn to a "post-secular society" in the context of his previous defence of a "postmetaphysical" view of modernity. My argument is that the concept of "postsecular" introduces significant normative tensions for the formal and pragmatic view of reason defended by Habermas in previous work. In particular, the turn to a "post-secular society" threatens the evolutionary narrative that Habermas espoused in The Theory of Communicative Action, The Philosophical Discourse of Modernity or Postmetaphysical Thinking, (...)
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  13. The structure of egocentric space.Adrian J. T. Alsmith - 2020 - In Frédérique de Vignemont (ed.), The World at Our Fingertips: A Multidisciplinary Exploration of Peripersonal Space. Oxford: Oxford University Press.
    This chapter offers an indirect defence of the Evansian conception of egocentric space, by showing how it resolves a puzzle concerning the unity of egocentric spatial perception. The chapter outlines several common assumptions about egocentric perspectival structure and argues that a subject’s experience, both within and across her sensory modalities, may involve multiple structures of this kind. This raises the question of how perspectival unity is achieved, such that these perspectival structures form a complex whole, rather than merely disunified set (...)
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  14. CONTRIBUȚIA IPS NESTOR VORNICESCU LA PROMOVAREA DIALOGULUI INTER-CREȘTIN ȘI INTER-RELIGIOS AVÂND ÎN CENTRU PROBLEMA PĂCII.Adrian Boldisor - 2014 - In Diac dr Ioniţă Apostolache (ed.), TEOLOGIE ŞI SLUJIRE PASTORALĂ ÎN VIAŢA ŞI OPERA MITROPOLIŢILOR FIRMILIAN MARIN ŞI NESTOR VORNICESCU. pp. 199-210.
    Volumul de articole, studii, cuvântări şi Pastorale publicat la Editura Mitropolia Olteniei din Craiova în anul 1986 trebuie văzut şi analizat, pentru o bună şi corectă înţelegere, în lumina vremurilor în care a apărut. În acelaşi timp, ideile pe care IPS Nestor Vornicescu, Arhiepiscopul Craiovei şi Mitropolitul Olteniei, le dezvoltă în scrierile sale sunt actuale şi după aproape 30 de ani de la strângerea lor între paginile aceleaşi cărţi, după ce văzuseră lumina tiparului cu ani în urmă în diferite reviste (...)
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  15. The ethics of synthetic DNA.Villalba Adrian, Anna Smajdor, Iain Brassington & Daniela Cutas - 2024 - Journal of Medical Ethics.
    In this paper, we discuss the ethical concerns that may arise from the synthesis of human DNA. To date, only small stretches of DNA have been constructed, but the prospect of generating human genomes is becoming feasible. At the same time, the significance of genes for identity, health and reproduction is coming under increased scrutiny. We examine the implications of DNA synthesis and its impact on debates over the relationship with our DNA and the ownership of our genes, its potential (...)
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  16. Folk intuitions and the no-luck-thesis.Adrian Ziółkowski - 2016 - Episteme 13 (3):343-358.
    According to the No-Luck-Thesis knowledge possession is incompatible with luck – one cannot know that p if the truth of one’s belief that p is a matter of luck. Recently, this widespread opinion was challenged by Peter Baumann, who argues that in certain situations agents do possess knowledge even though their beliefs are true by luck. This paper aims at providing empirical data for evaluating Baumann’s hypothesis. The experiment was designed to compare non-philosophers’ judgments concerning knowledge and luck in one (...)
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  17. Human stem-cell-derived embryo models: When bioethical normativity meets biological ontology.Adrian Villalba - 2024 - Developmental Biology 508.
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  18. Queering the genome: ethical challenges of epigenome editing in same-sex reproduction.Adrian Villalba - forthcoming - Journal of Medical Ethics 26.
    In this article, I explore the ethical dimensions of same-sex reproduction achieved through epigenome editing—an innovative and transformative technique. For the first time, I analyse the potential normativity of this disruptive approach for reproductive purposes, focusing on its implications for lesbian couples seeking genetically related offspring. Epigenome editing offers a compelling solution to the complex ethical challenges posed by traditional gene editing, as it sidesteps genome modifications and potential long-term genetic consequences. The focus of this article is to systematically analyse (...)
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  19.  77
    DESPRE BOALĂ ȘI VINDECARE ÎN RELIGIILE ANTICE.Adrian Boldisor - 2024 - Pastoraţia Și Îngrijirea Celor Bolnavi 9 (1):87-77.
    O privire fugitivă asupra unora dintre religiile lumii antice scoate la iveală faptul că, indiferent de structura sa și de teritoriul în care s-a răspândit, credința într-o viață fără boli și suferințe a fost idealul permanent al omului. Astfel că, alături de nădejdea în viața de apoi, încrederea într-un trai mai bun încă de pe pământ a reprezentat o constată a vieții private și publice. În acest sens, au existat divinități, dar și specialiști, care s-au îngrijit de întreținerea speranțelor oamenilor. (...)
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  20. Experimenting on Contextualism: Between-Subjects vs. Within-Subjects.Adrian Ziółkowski - 2017 - Teorema: International Journal of Philosophy 36 (3):139-162.
    According to contextualism, vast majority of natural-language expressions are context-sensitive. When testing whether this claim is reflected in Folk intuitions, some interesting methodological questions were raised such as: which experimental design is more appropriate for testing contextualism – the within- or the between-subject design? The main thesis of this paper is that the between-subject design should be preferred. The first experiment aims at assessing the difference between the results obtained for within-subjects measurements (where all participants assess all contexts) and between-subject (...)
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  21. Orthodoxy and Interreligious Dialogue.Adrian Boldisor - 2023 - Studia Oecumenica 29 (1):191-209.
    The interreligious dialogue has a very important place in all the meeting agendas from all over the world, regardless the topic addressed. Having a concrete dynamic, this kind of theological problematic follows the general spiritual movement of communities and their unresolved necessities. Although the interreligious dialogue has an old history, it developed today on the basis of actual issues of violence and disagreements between peoples. Therefore, because religion has an essential place in the life of human communities from all over (...)
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  22. Rationality and the Structure of the Self Volume II: A Kantian Conception.Adrian M. S. Piper - 2013 - APRA Foundation.
    Adrian Piper argues that the Humean conception can be made to work only if it is placed in the context of a wider and genuinely universal conception of the self, whose origins are to be found in Kant’s Critique of Pure Reason. This conception comprises the basic canons of classical logic, which provide both a model of motivation and a model of rationality. These supply necessary conditions both for the coherence and integrity of the self and also for unified (...)
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  23.  60
    Radical Realism and the Motivated Reasoning Connection (20th edition).Adrian Kreutz - forthcoming - Political Studies Review.
    Advocates of radical realist theories of legitimacy propose that political legitimation narratives are often void where they show signs of motivated reasoning. In a recent critique of the method, example cases have been put forward in which an analysis and critique of flawed justification narratives seems urgently called for, and yet motivated reasoning is absent. This, critics suggest, should deflate the prominence of motivated reasoning within the radical realism. I argue here that those cases are misconstrued. Motivated reasoning can either (...)
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  24. Indexicals and communicative affordances.Adrian Briciu - 2024 - Synthese 203 (3):1-21.
    Various data from communication that does not occur face-to-face are taken to be problematic for Kaplan’s account of indexical expressions, as is the case with the so-called answering machine paradox. One fix, developed by Sidelle (1991) and Briciu (2018), is the remote utterance view: recording artifacts are means by which speakers perform utterances at a distance, just as by means of other artifacts agents performs other types of actions at a distance. This view has faced an important objection, namely that (...)
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  25. Edgeworth’s Mathematization of Social Well-Being.Adrian K. Yee - 2024 - Studies in History and Philosophy of Science 103 (C):5-15.
    Francis Ysidro Edgeworth’s unduly neglected monograph New and Old Methods of Ethics (1877) advances a highly sophisticated and mathematized account of social well-being in the utilitarian tradition of his 19th-century contemporaries. This article illustrates how his usage of the ‘calculus of variations’ was combined with findings from empirical psychology and economic theory to construct a consequentialist axiological framework. A conclusion is drawn that Edgeworth is a methodological predecessor to several important methods, ideas, and issues that continue to be discussed in (...)
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  26. How Research on Microbiomes is Changing Biology: A Discussion on the Concept of the Organism.Adrian Stencel & Agnieszka M. Proszewska - 2018 - Foundations of Science 23 (4):603-620.
    Multicellular organisms contain numerous symbiotic microorganisms, collectively called microbiomes. Recently, microbiomic research has shown that these microorganisms are responsible for the proper functioning of many of the systems (digestive, immune, nervous, etc.) of multicellular organisms. This has inclined some scholars to argue that it is about time to reconceptualise the organism and to develop a concept that would place the greatest emphasis on the vital role of microorganisms in the life of plants and animals. We believe that, unfortunately, there is (...)
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  27. Pseudorationality.Adrian M. S. Piper - 1988 - In Amelie Oksenberg Rorty & Brian P. McLaughlin (eds.), Perspectives on Self-Deception. University of California Press. pp. 173--197.
    I want to argue that self-deception is a species of a more general phenomenon, which I shall call pseudorationality, which in turn is necessitated by what I shall describe as our highest-order disposition to literal self-preservation. By "literal self-preservation," I mean preservation of the rational intelligibility of the self, in the face of recalcitrant facts that invariably threaten it.
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  28. El nihilisme mereològic i l'estratègia de la paràfrasi: una avaluació crítica.Adrián Solís - forthcoming - Anuari de la Societat Catalana de Filosofia.
    En aquest article pretenc fer una crítica al nihilisme mereològic, al·ludint que les expressions «simples agrupats en-tant-que-F» tenen unes conseqüències desastroses per als seus compromisos ontològics. Primer, explicaré què és el nihilisme mereològic -que és part de l’eliminativisme- el qual pretén negar l’existència dels objectes compostos (objectes amb parts pròpies) i l’estratègia de la paràfrasi: l’ús que fan de les expressions «simples agrupats en-tant-que-F» per referir-se als objectes ordinaris sense comprometre’s amb l’existència d’objectes compostos, però posaré l’èmfasi en aquells nihilistes (...)
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  29. Kant's Self-Legislation Procedure Reconsidered.Adrian M. S. Piper - 2012 - Kant Studies Online 2012 (1):203-277.
    Most published discussions in contemporary metaethics include some textual exegesis of the relevant contemporary authors, but little or none of the historical authors who provide the underpinnings of their general approach. The latter is usually relegated to the historical, or dismissed as expository. Sometimes this can be a useful division of labor. But it can also lead to grave confusion about the views under discussion, and even about whose views are, in fact, under discussion. Elijah Millgram’s article, “Does the Categorical (...)
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  30. Interpretability and Unification.Adrian Erasmus & Tyler D. P. Brunet - 2022 - Philosophy and Technology 35 (2):1-6.
    In a recent reply to our article, “What is Interpretability?,” Prasetya argues against our position that artificial neural networks are explainable. It is claimed that our indefeasibility thesis—that adding complexity to an explanation of a phenomenon does not make the phenomenon any less explainable—is false. More precisely, Prasetya argues that unificationist explanations are defeasible to increasing complexity, and thus, we may not be able to provide such explanations of highly complex AI models. The reply highlights an important lacuna in our (...)
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  31. The rationality of military service (1981).Adrian M. S. Piper - 1983 - In Robert K. Fullinwider (ed.), Conscripts and Volunteers: Military Requirements, Social Justice, and the All-Volunteer Force. Rowman & Allenheld.
    The aim of this discussion is twofold.* First, I shall scrutinize certain prevailing rationales for enlisting for military service and show that these justifications are inadequate to meet the military’s recruiting needs. Larger numbers of enlistees who are fully equipped, both in technical skills and morale, for combat readiness are in great demand, but the arguments used to recruit potential enlistees are self-defeating. I shall show how and why they attract volunteers who are rendered singularly unfit to meet these demands (...)
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  32. Aesthetic Dissonance. On Behavior, Values, and Experience through New Media.Adrian Mróz - 2019 - Hybris 47:1-21.
    Aesthetics is thought of as not only a theory of art or beauty, but also includes sensibility, experience, judgment, and relationships. This paper is a study of Bernard Stiegler’s notion of Aesthetic War (stasis) and symbolic misery. Symbolic violence is ensued through a loss of individuation and participation in the creation of symbols. As a struggle between market values against spirit values human life and consciousness within neoliberal hyperindustrial society has become calculable, which prevents people from creating affective and meaningful (...)
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  33. (1 other version)Ineffability and nonsense.Adrian W. Moore - 2003 - Aristotelian Society Supplementary Volume 77 (1):169–193.
    [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 (...)
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  34. Was amerikaner Von den deutschen lernen können (2003).Adrian M. S. Piper - 2003 - Adrian Piper Research Archive Foundation Berlin.
    Seit kurzem wird des öfteren in Deutschland die Ansicht geäußert, Deutschland solle nun seine fremdenfeindliche Vergangenheit im Zweiten Weltkrieg endlich hinter sich lassen und von nun ab als >>normalisiertes<< Land der Zukunft gegenübertreten. Diese Meinung entsteht aus der Voraussetzung, daß Deutschland durch seine Geschichte von Xenophobie und Genozid im Zweiten Weltkrieg als abnormal, als ungewöhnlich gekennzeichnet ist. Aber das ist nicht wahr. Deutschlands blutige Geschichte ist mit derjenigen der Vereinigten Staaten, Großbritanniens, der Niederlande, Rußlands, Chinas, Japans, der Türkei, Vietnams, Kambodschas, (...)
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  35. Problem złożoności relacji człowiek-maszyna w kontekście technologii cyfrowych.Adrian Mróz, Karolina Pełka, Mikołaj Obuszewski & Przemysław Warzocha - 2017 - Preteksty 1:22-33.
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  36. Moral theory and moral alienation.Adrian M. S. Piper - 1987 - Journal of Philosophy 84 (2):102-118.
    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 (...)
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  37. A CONTROVERSY: ELIADE AND ALTIZER.Adrian Boldisor - 2011 - In Cristina Scarlat (ed.), MIRCEA ELIADE ONCE AGAIN. Editura Lumen. pp. 247-280.
    In these discussions between Mircea Eliade and Thomas Altizer we can recognise two important things: there are some points of contact between these two thinkers and some differences. The problem lies in determining whether or not these points of contact are simply two different ways of understanding the same concepts. On the one hand,“Death of God” theology was in vogue in the United States in the 1960s, but today has few adherents. However, a new evaluation of this theological movement is (...)
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  38. Contradiction and Recursion in Buddhist Philosophy.Adrian Kreutz - 2019 - In Takeshi Morisato & Roman Pașca (eds.), Asian Philosophical Texts Vol. 1. Mimesis International. pp. 133-162.
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  39. Privire ortodoxă asupra provocărilor intercreştine şi interreligioase din România actuală.Adrian Boldisor - 2020 - Revista Mitropolia Olteniei 2 (5-8):72-90.
    According to our understanding, when we discuss about the religious life in Romania, one must take into account, first of all, the characteristics of this people, its culture and traditions that are over two millennia old. The similarities and differences with the organization and functioning of other religious systems in Europe and around the world cannot and must not exclude the defining elements of a people that has asserted its origins and defended its spiritual integrity over the centuries. In our (...)
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  40. Towards Behavioral Aesthetics.Adrian Mróz - 2019 - Polish Journal of Aesthetics 52 (1):95-111.
    This article presents a new approach to studying aesthetics by weaving together a thread of ideas based on investigating the problematics of the philosophy of art from a behavioral paradigm in order to exceed the margins of aesthetics. I claim that it makes no sense to ask if something is art, but rather we should be looking out into the manners in which art subsists, consists, and insists itself. Several notions of what I call behavioral aesthetics are proposed such as (...)
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  41. How I Learned to Stop Worrying and Love Political Normativity.Adrian Kreutz & Enzo Rossi - forthcoming - Political Studies Review.
    Do salient normative claims about politics require moral premises? Political moralists think they do, political realists think they do not. We defend the viability of realism in a two-pronged way. First, we show that a number of recent attacks on realism, as well as realist responses to those attacks, unduly conflate distinctively political normativity and non-moral political normativity. Second, we argue that Alex Worsnip and Jonathan Leader-Maynard’s recent attack on realist arguments for a distinctively political normativity depends on assuming moralism (...)
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  42. The Implications of Mircea Eliade’s Approach on Sacred for Contemporary World.Adrian Boldisor - 2015 - In Anthropology, Archaeology, History & Philosophy Conference Proceedings. Sofia: STEF92 Technology. pp. 741-748.
    Mircea Eliade’s ideas developed in the scientific and literary works had considerable influence over the past century, both among historians of religions, imposing the discipline that he promoted in many prestigious universities from America and from around the world, and among other researchers in related fields of the history of religions. The question today is about what is left of Eliade’s work after a careful analysis according to the grids of thought of our century. The question that has not yet (...)
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  43. The Being of History, the Play of Différance and the Problem of Misunderstanding.Adrian Costache - 2013 - Studia Universitatis Babes-Bolyai, Philosophia 58 (3):179-190.
    Beginning with the second decade of the last century, after a fierce critique of W. Dilthey and the Historical School’s epistemological approach, philosophical hermeneutics has assumed the position of “official” philosophy of history of our times. However, in our previous work we have shown that philosophical hermeneutics is not actually able to give a better answer to “What is history?” than that already offered by the Historical School. Now we would like to show that its answer to the other fundamental (...)
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  44. Pagini din contribuțiile revistei Mitropolia Olteniei aduse studiului Istoriei și filosofiei religiilor.Adrian Boldișor & Daniel-Alin Ionică - 2013 - Revista Mitropolia Olteniei 3 (9-12):141-160.
    With a length of over 60 years (first issue appeared in 1950), the magazine ,,Mitropolia Olteniei” had an important contribution to the study of history and philosophy of religions. In this review have been approached numerous issues of dogmatic theology, moral, religious and history and philosophy of religions. This study approached topics ranging from religions of Dacians and neighboring peoples to the important topics as inter-religious dialogue for modern society. If publications are spread over period of 60 years, one can (...)
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  45. Actualitatea Sfinților Trei Ierarhi.Adrian Boldișor - 2013 - Mitropolia Olteniei 1 (1-4):244-254.
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  46. Concepte Deschise: Simbolul Între Istoria Religiilor Și Teologie. Mircea Eliade - Alexander Schmemann.Adrian Boldisor - 2014 - In SIMPOZIONUL NAȚIONAL „CONSTANTIN NOICA”, Ediția a VI-a, „CONCEPTE DESCHISE”. București: Editura Academiei Române. pp. 234-247.
    Simbolismul religios a trezit mereu interesul cercetătorilor din domenii diferite de activitate, lumea întreagă reprezentând un mare simbol ce trebuie să fie descifrat. În dorința de a înțelege sensurile universului înconjurător, oamenii de știință au folosit descoperirile din domenii conexe pentru a-și formula propriile teorii. În acest sens, se pot realiza conexiuni pertinente între felurile în care istoricul religiilor Mircea Eliade și teologul ortodox Alexander Schmemann au definit simbolul și felul în care acesta este prezent în viața de zi cu (...)
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  47. Orthodox-Christianity and Judaism in Dialogue ‒ Modern and Contemporary Period ‒.Adrian Boldisor - 2016 - In 3rd INTERNATIONAL MULTIDISCIPLINARY SCIENTIFIC CONFERENCE ON SOCIAL SCIENCES AND ARTS S G E M 2 0 1 6 ANTHROPOLOGY, ARCHAEOLOGY, HISTORY & PHILOSOPHY CONFERENCE PROCEEDINGS. Sofia: STEF92 Technology. pp. 745-752.
    With a history of 2000 years, the dialogue between Orthodoxy and Judaism experienced difficult times that have left deep scars in the hearts of the followers of the two religions. In the modern and contemporary period, without forgetting the past, it is trying to find bridges between the two religions with the purpose to help the faithful to respond responsibly to the challenges of the present and future. The themes that have been analyzed in the past are of a great (...)
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  48. DE LA EDINBURGH 1910 LA EDINBURGH 2010. LUCRĂRILE COMISIEI A IV-A.Adrian Boldișor - 2011 - Analele Universităţii Din Craiova, Seria Istorie 20 (2):299-315.
    In 1910, delegates from all over the World met together for ten days in Edinburgh, for the First World Missionary Conference. For many people, these conferences marked the first step of the end of the colonial missionary era. The importance of Edinburgh 1910 must be seen in the following the conference. On the 6th of August 2010, the Committee in charge with organizing the meeting, celebrated a century from the first missionary Conference in Edinburgh and presented the conclusions of these (...)
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  49. In Memoriam: Edward Francis McClennen II, 16 August 1936–2 November 2013.Adrian M. S. Piper - 2015 - Critical Inquiry 41 (2):491-498.
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  50. Momente tensionate în cadrul dialogului modern dintre creștini și musulmani.Adrian Boldișor - 2018 - Mitropolia Olteniei 1 (1-4):94-105.
    Besides dialogue with the Jews, Christians were most involved in the dialogue with Muslims. This dialogue was accentuated and became visible especially in modern and contemporary times, with the increase in violence, which had often religious justifications on the part of those involved. The dialogue between Christians and Muslims took a new direction after the attacks of September 11, 2001, in New York and after those that followed in Europe and all over the world. It was discussed in those days (...)
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