CUPRINS CONTUR Re-Introducere sau: Dincolo de „teoria şi practica” informării şi documentării – Spre o hermeneutică posibilă şi necesară ......................................................... 11 Desfăşurătorul întâlnirilor Atelierului Hermeneutica Bibliohtecaria (Philobiblon) .................................................................................................... ......... 21 FOCUS Noul Program al revistei şi Politica ei Editorială: PHILOBIBLON – Transylvanian Journal of Multidisciplinary Research in Humanities .............. 29 Raluca TRIFU, István KIRÁLY V., Consideraţii filosofice, epistemologice şi scientometrice legate de sensurile ştiinţei şi profesiei bibliotecare – Pentru situarea proiectului unei cercetări ............................................................ 31 Valeria SALÁNKI, Cultura organizaţională şi comunicarea în (...) bibliotecă - Studiu asupra culturii organizaţionale în Biblioteca Centrală Universitară „Lucian Blaga” din Cluj ........................................................................................ 44 Raluca TRIFU, István KIRÁLY V., Globalizare şi Individualizare, sau: Marketingul ca metaforă pentru reasumarea şi reconturarea sensurilor serviciilor de bibliotecă – O iniţiativă şi o experienţă românească .................114 Claudiu GAIU, Gabriel Naudé (1600-1653 ) – în slujba Puterii şi a Cărţii ..... 128 Alin Mihai GHERMAN, Timpul scrierii – Manuscrisele .................................... 140 Dana Maria MĂRCUŞ, Sărbătoarea cărţii. Percepţia societăţii româneşti interbelice asupra cărţii şi lecturii ...................................................................... 148 Orsolya ANTAL,Taine în jurul unei satire în spirit voltairian în limbă maghiară de la sfârşitul secolului al XVIII-lea .................................................................... 197 Kinga PAPP, Colligatul Ms 354 şi dramele pierdute ale lui József Mártonfi ....213 Gabriela RUS, Roxana BĂLĂUCĂ, Venceslav Melka în colecţia Bibliotecii Centrale Universitare „Lucian Blaga” Cluj-Napoca ........................................ 222 5 Hermeneutica Bibliothecaria – Antologie Philobiblon - Volumul V Nicolina HALGAŞ, Dimensiunea educativă a bibliotecii publice prin servicii de animaţie pentru copii ....................................................................................... 249 Tünde JANKÓ, Alina NEALCOŞ, Maria CRIŞAN, Mariana GROS, Carmen GOGA, Biblioteca Filială de Ştiinţe Economice - Tradiţional versus modern ................271 Adriana MAN SZÉKELY, Emil SALAMON, Colaborarea Bibliotecii Centrale Universitare „Lucian Blaga” din Cluj-Napoca cu Banca Mondială ............. 290 ORIZONTURI Aurel Teodor CODOBAN, Mass-media şi filosofia – Filosoful ca jurnalist, sau sinteza unei ideologii ostensive ............................................................................. 301 Marian PETCU, Şcoala de ziaristică de la Bucureşti (1951-1989) – Istorii recente .................................................................................................... .. 314 Marcel BODEA S., Timpul matematic în mecanica clasică – o perspectivă epistemologică...................................................................................... ................... 332 Florina ILIS, Fenomenul science fiction şi feţele timpului ................................ 354 Rodica FRENŢIU, Yasunari Kawabata şi nostalgia timpului fără timp ......... 373 Rodica TRANDAFIR, Timpul şi muzica .............................................................. 390 István KIRÁLY V., Întemeierea filosofiei şi ateismul la tânărul Heidegger - Prolegomene la o perspectivă existenţial-ontologică ......................................423 Elena CHIABURU, Consideraţii privitoare la vînzarea la Cochii Vechi şi mezat .................................................................................................... ............... 437 Vlad POPOVICI, Istoriografia medicală românească (1813-2008) .................463 Gheorghe VAIS, Remodelări urbane în Clujul perioadei dualiste (1867-1918)..... 481 Cristina VIDRUŢIU, Ciuma – profilul unei recurenţe istorice supusă unui transplant artistic .................................................................................................. 497 Anna Emese VINCZE, Iluziile pozitive din perspectiva psihologiei evoluţioniste .................................................................................................... 506 6 Hermeneutica Bibliothecaria – Antologie Philobiblon - Volumul V REFLEXII Florentina RĂCĂTĂIANU, Irina Petraş, Literatura română contemporană - O panoramă - Recenzie ...................................................................................... 527 Raluca TRIFU, Filosofia informaţiei si cibernetica – Recenzie ......................... 530 Iulia GRAD, Tematizări în eticile aplicate – perspective feministe (Mihaela Frunză) - Recenzie ................................................................................534 Adrian GRĂNESCU, Biblioteca lui Hitler, cărţile care i-au format personalitatea, de Timothy W. Ryback – Recenzie ............................................. 537 În colecţia BIBLIOTHECA BIBLIOLOGICA au apărut ..............................551 Revista PHILOBIBLON – Volumele apărute ......................................... 556. (shrink)

The idea this article relies on is that we should rethink cultural distance between modernism and post-modernism. We can no longer support the thesis of a radical break between the two cultural periods since many of the changes that have marked our contemporary world were initiated or at least announced in the modern period. Besides the cultural and epistemic factors, the socioeconomic conditions have also contributed to shape a new sensitivity and a new outlook. One of the major contributions to (...) this change was the replacement of the epistemic pedestal - oriented toward the metaphysical knowledge of the world - with a kind of knowledge inspired by the model of sciences which determined the understanding of the world as a „standing-reserve" (Heidegger). Thus, we speak about a techno-world, which is not merely a consequence of our way of interacting with our fellow beings or the environment. It is also a consequence of our wayof creating reality. The post-humanist approach of the man - similarly to modern utopias - considers technology the main means of improving human condition. Furthermore, we need to see in post-humanism the hope of rethinking humanity in a world growingly devoid of spiritual values. (shrink)

The debate surrounding the way in which Heidegger and Blumenberg understand the modern age is an opportunity to discuss two different approaches to history. On one hand, from Heidegger’s perspective, history should be understood as starting from how Western thought related to Being, which, in metaphysical thinking, took the form of the forgetfulness of Being. Thus, the modern age represents the last stage in the process of forgetfulness of Being, which announces the moment of the rethinking of the relationship with (...) Being by appealing to the authentic disclosure of Being. On the other hand, Blumenberg understands history as the result of the reoccupation process, which means replacing old theories with other new ones. Thus, to the historical approach it is not important to identify epochs as periods of time between two events, but to think about the discontinuities occurring throughout history. Starting from here, the modern age will be thought of not as an expression of the radicalization of the forgetfulness of Being, but as a response to the crises of medieval conceptions. For the same reason, the interpretation of history as a history of the forgetfulness of Being is considered by Blumenberg to subordinate history to an absolute principle, without taking into account its protagonists’ needs and necessities. (shrink)

The theory of information and Cybernetics allowed the transcendence of the material substrata of the human being by thinking it in terms of information units. The whole material world is reduced to information flows, which are encoded in various forms and which, by means of algorithms can be processed and reconfigured with a view to multiple simulation of the physical reality we live in. By applying these codes, communication and information technologies open the possibility of multidimensional reconstruction of the body (...) in the virtual environment. With the assistance of technology, the body becomes a communication interface between the real and the virtual world. As a communication interface, the body‟s structure is broken down to the core functions and then telematically reconstructed in the virtual reality as tele-perception, telepresence, tele-kinaesthesia, etc. The virtual reconstruction of the body not only involves the transformation of its functions, but also the transformation of the approach of the human being which now is at the intersection between the real world and the various virtual worlds generated by technology. The conception of subject centred on selfconsciousness is thus cancelled, instead appearing the idea of the fluid, unstable subject who lacks a centre being diffused in a network. (shrink)

The high prevalence of brain injury incidents in adolescence and adulthood demands effective models for re-learning lost cognitive abilities. Impairment in brain injury survivors’ higher-level cognitive functions is common and a negative predictor for long-term outcome. We conducted two small-scale interventions (N = 12; 33.33% female) with persons with acquired brain injuries in two municipalities in Sweden. Age ranged from 17 to 65 years (M = 51.17, SD = 14.53). The interventions were dialogic, inquiry-based, and inspired by the Philosophy for (...) Children Programme, a participatory thinking skills approach with documented higher-order cognitive outcomes, such as developed argumentation skills, in other target groups. Philosophical dialogues were conducted once a week in the two groups, totalling 12 dialogues per group. Group argumentation development was measured through compared scores from structured observations of filmed dialogues early and late in the intervention. Large positive changes in mean scores from early to late in the intervention, together with constantly high facilitator quality, suggest argumentation development in the sample due to the intervention. (shrink)

A recent report by the Swedish National Council for Crime Prevention in cooperation with the Swedish Security Service shows that the Internet has been extensively used to spread propaganda by proponents of violent political extremism, characterized by a worldview painted in black and white, an anti-democratic viewpoint, and intolerance towards persons with opposing ideas. We provide five arguments suggesting that philosophical dialogue with young persons would be beneficial to their acquisition of insights, attitudes and thinking tools for encountering such propaganda. (...) The arguments are based on stated requirements for problem solutions given by experts in violent political extremism, recent research about the effects of philosophical dialogue in young persons’ thinking skills, and parts of the basic theoretical framework of Philosophy for Children. Philosophical dialogues seem a promising way for young people to achieve a stronger democratic awareness and a more tenacious resistance against extremist views online. (shrink)

Aurel Kolnai (1900–1973) is best known for his political and moral writings, but he also chiefly contributed to the phenomenology of the emotions. In a series of papers devoted to hostile and aversive emotions and, in particular, to disgust, haughty pride, fear, and hatred (Kolnai 1929, 1931, 1935 and 1998) Kolnai presents his most comprehensive views on the affective life and its ethical significance. Scattered discussions on the emotions can also be found in an early paper written on Scheler (...) and under the influence of psychoanalysis (1925), in his dissertation Der ethische Wert und die Wirklichkeit (Ethical Value and Reality) (1927), which is his first phenomenological writing, and in later papers “On the Concept of the Interesting” (1964) and “The Concept of Hierarchy” (1971). This chapter is divided into four sections. The first reconstructs Kolnai’s general approach to the emotions as embedded within the larger context of early phenomenology. Sections 2–4 present Kolnai’s analyses of hostile emotions by focusing on disgust, haughty pride, and hatred. (shrink)

In 1929 when Aurel Kolnai published his essay “On Disgust” in Husserl's ]ahrbuch he could truly assert that disgust was a "sorely neglected" topic. Now, however, this situation is changing as philosophers, psychologists, and historians of culture are turning their attention not only to emotions in general but more specifically to the large and disturbing set of aversive emotions, including disgust. We here provide an account of Kolnai’s contribution to the study of the phenomenon of disgust, of his general (...) theory of emotions and of the phenomenological methodology he employed in his work. (shrink)

In his The Meaning of Disgust, Colin McGinn employs elements of the phenomenological theory of disgust advanced by Aurel Kolnai in 1929. Kolnai’s treatment of what he calls “material” disgust and of its primary elicitors—putrefying organic matter, bodily wastes and secretions, sticky contaminants, vermin—anticipates more recent scientific treatments of this emotion as a mode of protective recoil. While Nina Strohminger charges McGinn with neglecting such scientific studies, we here attempt to show how Kolnai goes beyond experimental findings in his (...) careful description of the phenomenological differences between disgust and other emotions of forceful disapproval. (shrink)

Filosoful Teodor Vidam continuă, cu seriozitatea ştiinţifică probată de cercetări îndelungate, proiectul de înviorare a eticii româneşti. În spiritul sintezei, continuând „Revirimentul eticii în gândirea filosofică românească” (2016), proaspătul volum intitulat „Eseuri etice” (Editura Argonaut, Cluj-Napoca, 2018, p. 159) vizează, de asemenea, instituirea unei stări de normalitate etică în societatea românească.

In this paper I begin by suggesting that Immanuel Kant’s argument for the impermissibility of treating others with contempt seems to be subject to a paradox very similar to the well known paradox of forgiveness first described by Aurel Kolnai. Specifically, either the object of the judgment of contempt is not really contemptible, in which case the prohibition on treating him with contempt is superfluous, or else the person truly is contemptible, in which case the prohibition seems unjustifiable, reducing (...) to a mere condonation of wrongdoing. My goal in the paper is to show that this paradox is only apparent. Making use of the philosophy of phrases that Jean-François Lyotard develops in The Differend—emphasizing especially the ideas of phrase-event, presentation, situation, addressor, and addressee—I argue that the Kantian prohibition on treating others with contempt is rationally defensible, even in cases in which we believe the object of the judgment of contempt truly is contemptible. (shrink)

The problem of forgiveness may rightly be regarded as a perennial philosophical problem. But of what sort? Introducing his 1973 contribution to the discussion, entitled simply "Forgiveness"—an essay that remains the standard reference for contemporary discussions of the problem, especially in the Anglo-American philosophical community—Aurel Kolnai writes that while the ethical nature of the problem is indisputable, he intends his argument "to be chiefly logical in nature: the central question I wish to discuss is … whether, and if so (...) in what manner, [forgiveness] is logically possible at all."1 The problem, as Kolnai develops it in the first two sections of his essay, is that forgiveness seems to be either... (shrink)

It is a book review of Teodor Munz's book Listy filozofom [Letters to the Philosophers].

In this tenth book of scilogs – called via neutrosophica (the neutrosophic way) –, one may find new and old questions and solutions, referring mostly to topics on NEUTROSOPHY, but also MULTISPACE, with miscellaneous addition of topics on Physics, Mathematics, or Sociology – email messages to research colleagues, or replies, notes about authors, articles, or books, spontaneous ideas, and so on. -/- Exchanging ideas with A. Elhassouny, Junhui Kim, Jeong Gon Lee, Kul Hur, Hojjatollah Farahani, W. B. Vasantha Kandasamy, Said (...) Broumi, Mumtaz Ali, Mohamed Abdel-Basset, Ozen Ozer, Madad Khan, Gheorghe Săvoiu, John Mordeson, Adesina Agboola, Waldyr Rodrigues, Ajay Sharma, Stephen Crothers, Vlad, Dmitri Rabounski, Victor Christianto, Trung Duyên, Mirela Teodorescu, Ioan Aurel Pop.‬‬‬. (shrink)

In spite of the many important findings made within the theory of emotions, scholars still struggle to coherently account for the unique structure of disgust or determine its essence. In contrast to much of the contemporary literature on disgust, I aim to show that, through employing the phenomenological method in his 1929 essay “Disgust” (Der Ekel), Aurel Kolnai was able to grasp the real significance of the phenomenon of disgust. The current study aims to clarify and present Kolnai’s insight (...) into the nature of disgust wherein the latter is first and foremost conceived as an ambivalent, multifaceted, but coherent phenomenon. Namely, as a defense mechanism that reacts against the proximity of a disturbing object charged with an ambiguous value of confusion that fluctuates between surplus of life and intention towards death. In order to achieve this goal, I present Kolnai’s notion of disgust by first focusing on the foreground of the phenomena of disgust: the essential features of the intentional content of disgust, the object of disgust in particular. I then present and analyze the life-death complex as the underlying structures of the visceral sense of disgust. Lastly, I show how the life-death complex relates to the visceral sense of disgust, thereby affirming the coherence of disgust. (shrink)

Besides his philosophical essays, Emil Cioran also maintained a vast correspondence. He sent and received numerous letters; from his parents and his brother Aurel, as well as from various personalities, friends and romantic interests. These represent a part of the philosopher’s personality which deserves to be organically integrated in the corpus of Cioran’s work and writings. Most of Cioran’s letters are inevitably literary; they preserve a productive ambiguity and express attitudes and feelings belonging to both the organic man and (...) the thinker who brushed against life. The letters thus appear as notes the philosopher sent from the underground of his being. The present text analyses two fragments of correspondence: with Alina Diaconu (1985–1989), a journalist and writer of Romanian origin settled in Argentina; and (in German) with the editor and philosopher Wolfgang Kraus (1971–1990). (shrink)

U izdanju Instituta za filozofiju i društvenu teoriju Univerziteta u Beogradu i Akademske knjige Novi Sad, biblioteka MINIMA je 2020. godine objavila knjigu naziva Od obrazovanja do neobrazovanja: tri teorije Vilhelma Fon Humbolta, Teodor V. Adorna i Konrada Paula Lismana. Teorije su preveli, priredili i uvodnu studiju napisali Igor Cvejić i Predrag Krstić, a recenzije su uradili Milica Sekulić, Olga Nikolić i Đurđa Trajković. Knjiga ima 150 stranica i sastavljena je od predgovora, tri prevoda, a na kraju knjige, pobrojana (...) su izdanja biblioteke MINIMA. Predgovor naslovljen Deklinacija obrazovanja: priča o sumraku jednog idola? nas uvodi u ove prije svega njemačke priče, te objašnjava težinu prevoda i nosioca ovih priča, riječi Bildung. Na početku saznajemo da se prvobitno značenje Bilda (tj. slike duha koju treba unijeti u sebe po uzoru na Isusov lik), koje potiče iz trinaestog vijeka, despiritualizovalo krajem …. (shrink)

In the 1960s, before the promulgation of Humanae Vitae, the Catholic philosophers Elizabeth Anscombe and Herbert McCabe OP debated whether there are convincing natural law arguments for the claim that contraception violates an exceptionless moral norm. This article revisits those arguments and critiques McCabe’s approach to natural law, concerned primarily with ‘social sin’ and not simply violations of ‘right reason,’ as one particularly ill-suited to addressing questions in sexual ethics and unable both to distinguish properly between certain forms of sexual (...) wrongdoing and more obviously social sins such as theft, and also to distinguish between ‘natural’ and ‘unnatural’ sexual acts. Anscombe’s views, I argue, are closer to those of Thomas Aquinas and provide reasons for making the distinctions McCabe does not. An argument concerning the nature of the institution of marriage and the effects of non-marital acts on that institution is proposed as a way of strengthening Anscombe’s argument that contraception violates an exceptionless moral norm. (shrink)