{"id":175,"date":"2025-01-22T01:34:51","date_gmt":"2025-01-22T01:34:51","guid":{"rendered":"https:\/\/verbum.unibuc.ro\/?page_id=175"},"modified":"2025-01-22T01:34:51","modified_gmt":"2025-01-22T01:34:51","slug":"seria-a-iv-a-anul-ii-2021","status":"publish","type":"page","link":"https:\/\/verbum.unibuc.ro\/?page_id=175","title":{"rendered":"Seria a IV-a Anul II (2021)"},"content":{"rendered":"

Mystical Love in Philo of Alexandria\/Iubirea mistic\u0103 la Filon din Alexandria<\/strong><\/p>\n

Autor: Stephan Hecht<\/p>\n

Pagini: 5-20<\/p>\n

Abstract:<\/p>\n

Philo of Alexandria is one of the most influential Jewish thinkers of the ancient
\nworld rediscovered by scholarship for his role in shaping early Christian and patristic
\nthought in the past 30 years. In this article, I try to elaborate on his concept of mystical love
\nby illuminating three areas where love reveals itself in his allegorical interpretations of the
\nTora. Starting with natural love and anthropological considerations, I will show how a negative
\nconcept of love expressed in yearning of the individual for his archetype can be transformed
\ninto the experience of mystical love by right opinion and knowledge of God, motivating
\nauthentic ethical conduct and revealing the human soul as a temple for the divine. As I
\nwill show at the end, Philo identifies himself as a mystical theorist whose own mystical experiences
\nmust be read as the background to his understanding of love.<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

Philosophical Eros, tyrannical Eros, and pleasure (h\u00eadon\u00ea<\/em>) in Plato\u2019s\u00a0Symposium<\/em>\u00a0and\u00a0Republic<\/em>\/Eros filosofic, eros tiranic \u0219i pl\u0103cere (h\u0113don\u0113<\/em>) \u00een\u00a0Banchetul<\/em>\u00a0\u0219i \u00een\u00a0Republica<\/em>\u00a0lui Platon<\/strong><\/p>\n

Autor: Maria Schwartz<\/p>\n

Pagini: 21-33<\/p>\n

Abstract:<\/p>\n

Why does Plato call two kinds of love \u201cEros\u201d which appear to be fundamentally
\ndifferent from each other? The philosophical Eros in\u00a0Symposium<\/em>\u00a0leads to the highest
\nvision of beauty and fosters a philosophical life. The tyrannical Eros in Republic IX is a destructive
\nforce, depriving people of their humanity. A key concept to understand the difference
\nis pleasure (h\u00eadon\u00ea<\/em>). The contribution aims to show that Eros, the tyrannical ruler of
\nthe soul is different from Eros, the helper in climbing the ladder of love, because Eros itself
\nis an ambivalent neutral force. It depends on its direction towards an object if it turns out to
\nbe good or bad, harmful or helpful. To argue for this understanding a few objections of
\nCharles H. Kahn against Eros as a neutral power are ad-dressed.<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

Plotinus and St. Augustine: Love as Unifier, Love as Triunifier\/Plotin \u0219i Sf. Augustin: Iubirea ca unificator, iubirea ca tri-unificator<\/strong><\/p>\n

Autor: Michael Wladika<\/p>\n

Pagini: 34-46<\/p>\n

Abstract:<\/p>\n

Love is, on the top-level of thinking, relevant as unifier and as triunifier. Love
\nstructures, directs, unifies. This is so on many levels, as is obvious at least from and since the
\ndevelopment of the ladder of love in Plato\u2019s\u00a0Symposium<\/em>\u00a0(210a\u2013212a). Love in the end\u2014beyond
\nall subordinate efforts at unification\u2014unites with or at least points to our origin. It is the
\ninbuilt redditus-, anamnesis-, recollection-structure in being, the return of the lost son. So
\nlove generally makes us transcend ourselves. It is the transcending movement of soul and
\nmind. Love also intrinsically differentiates. It can at least be seen in strong examples and actualisations
\nof love that the\u00a0relata<\/em>\u2014lover and beloved\u2014are not being lost and absorbed in a
\nsentimental love-sauce or soup, but intensified in their being. If this is so, it seems at least
\nthinkable that there is an instance of so perfect love that in it lover, love and beloved are three
\nand one. Love is then the inner life of the most perfect mind. The first of these two systematic
\npoints\u2014love as transcending\u2014is in this paper developed with the pagan Platonic tradition,
\nculminating for our purposes in Plotinus\u2019 theory of the\u00a0nous eron<\/em>\u00a0(Ennead VI 7). The same
\nmovement within Christian thinking is spelled out in looking at the early St. Augustine\u2019s
\nthinking of love. This development can be seen as being typically there in the De quaestionibus
\noctoginta<\/em>\u2013tribus<\/em>\u00a0q. 35 and as being resumed and summed up in\u00a0Confessiones<\/em>\u00a0XIII 9. The
\nsecond point\u2014love as intrinsically differentiating\u2014is here arrived at with aspects of\u00a0De Trinitate<\/em>
\nIX 1. It can perhaps be seen that \u2018modifications\u2019 in the thinking of love form a not inconsiderable
\npart of the turn from pagan to Christian Neoplatonism.<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

\u201cThis Worldly Religion of the Heart\u201d: The Relevance of Hegel\u2019s Concept of True Love for Today\u2019s Social Theory and Philosophy of Religion\/\u201eReligia lumeasc\u0103 a inimii\u201c: relevan\u021ba conceptului de iubire autentic\u0103 al lui Hegel pentru teoria social\u0103 \u0219i filosofia religiei de ast\u0103zi<\/strong><\/p>\n

Autor: Herta Nagl-Docekal<\/p>\n

Pagini: 47-64<\/p>\n

Abstract:<\/p>\n

Seeking to elucidate the idea of \u201ctrue love\u201d that we have known all along, albeit
\nnot in a clearly spelled out form, Hegel employs the core notion of his philosophy: \u201cSpirit
\n[Geist]\u201d, defined as a dialectical process. Part I of the paper highlights the reciprocal character
\nof his conception: Hegel portrays \u201ctrue love\u201d as a mutual involvement with \u201cthis person as
\na whole\u201d that cherishes and supports \u201cthis person\u2019s singularity\u201d. Part II explains that, by understanding
\nlove in terms of \u201cSpirit\u201d, Hegel provides a well-argued foundation for assessing
\ndeficiencies of modern life. The discussed issues include, firstly, the current trend toward
\n\u201catomistic\u201d social conditions, secondly, the naturalistic reductionism in common clich\u00e9s of
\ngender relations, thirdly, the objectifying presentation of women which increases in public
\nculture. Part III explains Hegel\u2019s thesis that \u201ctrue love\u201d opens up a perspective that transcends
\nfiniteness, as elaborated in his thoughts on the pain of mourning. Linking this thesis with
\nKant\u2019s conception of the \u201cpostulates\u201d of future life and the existence of God, the paper sheds
\nlight on Hegel\u2019s reading of the Christian teaching that \u201cGod is love\u201d.<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

Discourses on Love and Mysticism in American Pragmatism\/Discursuri despre iubire \u0219i mistic\u0103 \u00een pragmatismul american<\/strong><\/p>\n

Autor: Ludwig Nagl<\/p>\n

Pagini: 65-86<\/p>\n

Abstract:<\/p>\n

The paper has four parts. It starts with a brief glance at Charles Sanders
\nPeirce\u2019s concepts of \u201cagapism\u201d and \u201cevolutionary love\u201d (and on some \u201cagapism\u201d-related
\n\u201ctheo-semiotic\u201d traits in Peirce\u2019s concept of \u201cobjective idealism\u201d). Part two deals with William
\nJames\u2019s Lecture on \u201cMysticism\u201d in his\u00a0Varieties of Religious Experience<\/em>, and looks at
\nWittgenstein as a reader of James\u2019s Varieties. Part three is dedicated to Josiah Royce\u2019s re \u2013
\nflections on charity and the \u201cinvisible church\u201d (in: Source of Religious Insight, Part VII
\n\u201cThe unity of the Spirit and the invisible church\u201d). Part four\u2014a neopragmatic annex to the
\nprevious glances at Classical pragmatists and pragmaticists\u2014discusses Richard Rorty\u2019s
\n(and Gianni Vattimo\u2019s) remarks on 1 Corinthians, 13 (in\u00a0The Future of Religion<\/em>).<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

The Value of Love in Terms of Ontological, Epistemological and Social Harmony in George F. McLean\u2019s Writings\/Valoarea iubirii \u00een termeni de armonie ontologic\u0103, epistemologic\u0103 \u0219i social\u0103 \u00een scrierile lui George F. McLean<\/strong><\/p>\n

Autor: Emanuel S\u0103l\u0103gean<\/p>\n

Pagini: 87-108<\/p>\n

Abstract:<\/p>\n

The theme of \u201clove\u201d is very present in George F. McLean\u2019s writings, but in
\nthis paper, we will refer to three major directions. First, love has an ontological character
\nfor him, by the nature of its source and divine manifestation, because \u201cGod is love\u201d (1 John
\n4: 8). Secondly, love is the reason that makes the context favorable to the epistemological
\nexperience, at the same time being a tool that facilitates knowledge. And thirdly, love is the
\ningredient without the social harmony cannot be achieved. McLean is interested in these issues
\nbecause he is concerned with some functional applications that can make significant
\ncontributions to self-knowledge and self-affirmation, as well as to establishing effective relationships
\nbetween people from different cultures or religions.<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

From Mysticism to Psychoanalysis: Julia Kristeva\u2019s Love for Teresa of Avila\/De la mistic\u0103 la psihanaliz\u0103: iubirea Juliei Kristeva fa\u021b\u0103 de Tereza de \u00c1vila<\/strong><\/p>\n

Autor: Gertrude Postl<\/p>\n

Pagini: 109-126<\/p>\n

Abstract:<\/p>\n

The present paper shall focus on one specific aspect of Kristeva\u2019s interest in
\nlove and religion, namely on her account of Christian mysticism. The first part will investigate
\nKristeva\u2019s understanding of love with reference to Teresa\u2019s mystical experience as
\nwell as the psychoanalytic process. The second part\u2014focusing more explicitly on issues of
\nlanguage and writing\u2014will locate Kristeva\u2019s reading of Teresa within the broader context
\nof her revolt project by claiming that Teresa may serve as an example for Kristeva\u2019s
\nconcept of \u201cintimate revolt,\u201d thus attributing to her life and writing a political dimension
\nand turning love into an aspect of revolt.<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

Love and Initiatory Search in the Novel\u00a0The Forbidden Forest<\/em>\u00a0by Mircea Eliade\/Iubire \u0219i c\u0103utare ini\u021biatic\u0103 \u00een romanul\u00a0Noaptea de S\u00e2nziene<\/em>\u00a0al lui Mircea Eliade<\/strong><\/p>\n

Autor: Lorena Valeria Stuparu<\/p>\n

Pagini: 127-146<\/p>\n

Abstract:<\/p>\n

The purpose of the research of initiation is, from Eliade perspective, the
\nknowledge of man, because the initiation is an act that engages not only the religious life of
\nthe individual, but it engages his total life (Aspects du mythe<\/em>\u00a01963). In other words, the initiatory
\ncomponent of the religious experience is related both to the miracle of life, which
\ncan be represented as a continuous initiation, and to the gnosiological course of the individual.
\nAlthough for the most part, modern people have lost their sense of religiously life,
\nso initiation has almost disappeared from the modern world, Eliade remarked that beyond
\nthe traditional formulas of initiation experiences, and even in the absence of \u201cecstatic journeys\u201d, spiritual renewal and \u201cclairvoyance\u201d can be achieved when man falls in love, when
\nlife itself is understood as a continual trial. It is a (contemplative) path opened by the work
\nof Mircea Eliade who in the Diary interprets his own life as a \u201clabyrinthine initiation\u201d. In
\nthe novel\u00a0The Forbidden Forest<\/em>\u00a0(Noaptea de S\u00e2nziene)<\/em>, the labyrinthine initiation is impelled
\nby the \u201cnostalgia of paradise\u201d related to the deep impulses of man, among which that
\nof love is paramount, according to the image and likeness of the Creator. According to the
\nevangelical hermeneutics of love, this is the dynamic expression of man\u2019s divine image and
\nlikeness and at the same time of his power to overcome death, to have access to being,
\nknowledge and virtue, to onto-gnoseological mystery. This text aims to show that beyond
\nthe power to resist the evils of the world, love can give the lover \u201cforesight\u201d and stimulates
\nthe imagination in a creative sense, as happens in the novel\u00a0The Forbidden Forest<\/em>\u00a0(Noaptea<\/em>
\nde S\u00e2nziene<\/em>) by Mircea Eliade.<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

Love for Nature in the Encyclical Letter\u00a0Laudato Si\u2019<\/em>\/Iubirea fa\u021b\u0103 de natur\u0103 \u00een Scrisoarea enciclic\u0103\u00a0Laudato Si\u2019<\/em><\/strong><\/p>\n

Autor: Tarciziu-Hristofor \u0218erban<\/p>\n

Pagini: 147-162<\/p>\n

Abstract:<\/p>\n

In this article I\u2019m concerned to go deeper into the notion of love, which cannot
\nremain a purely theological, philosophical, or mystical notion. It is meant to be a reflex
\nattitude, a way of relating between fellow human beings but also between man and the rest
\nof the creatures. Its lack not only leads to indifference and alienation, but to catastrophic
\nconsequences both for the relationships between people and for those between man and
\nnature. For example, the Holy Father, Pope Francis, offers us, in his Encyclical Letter
\nLaudato Si\u2019<\/em>, an illustration of these consequences and, at the same time, an urge to recover
\nthe said attitude. In the following pages I try to focus my attention on this pontifical document
\nemphasizing the need for a better relationship between man and nature.<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

 <\/p>\n

Nout\u0103\u021bi editoriale\/Book Presentations<\/strong><\/p>\n

Recenzii de: Mihaela Voicu<\/p>\n

Pagini: 163-168<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

Cronic\u0103<\/strong><\/p>\n

Autor: Iulia Cojocariu<\/p>\n

Pagini: 169-170<\/p>\n

Full Text | PDF<\/a><\/p>\n

 <\/p>\n

Events<\/strong><\/p>\n

Autor: Iulia Cojocariu<\/p>\n

Pagini: 171-172<\/p>\n

Full Text | PDF<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Mystical Love in Philo of Alexandria\/Iubirea mistic\u0103 la Filon din Alexandria Autor: Stephan Hecht Pagini:…<\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-175","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/verbum.unibuc.ro\/index.php?rest_route=\/wp\/v2\/pages\/175","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/verbum.unibuc.ro\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/verbum.unibuc.ro\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/verbum.unibuc.ro\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/verbum.unibuc.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=175"}],"version-history":[{"count":1,"href":"https:\/\/verbum.unibuc.ro\/index.php?rest_route=\/wp\/v2\/pages\/175\/revisions"}],"predecessor-version":[{"id":176,"href":"https:\/\/verbum.unibuc.ro\/index.php?rest_route=\/wp\/v2\/pages\/175\/revisions\/176"}],"wp:attachment":[{"href":"https:\/\/verbum.unibuc.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=175"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}