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| Király V. István |
| The University of Philosophy and its Lecturer |
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We nowadays hear it from various places that university lecturers should act more upon the fact that students may not want in each case to attend the university of philosophy only, so to say, "for the sake of philosophy itself"… Nevertheless, what might it mean, that somebody wants to acquire philosophy not "for the sake of philosophy itself"… but for some other reason; or, respectively - from the perspective of the university courses - when is philosophy being taught in such a manner, that it eventually leads/or may lead towards something other than itself? However, how could anyone at all "apply" or make use of philosophy in any other "theoretical" or "practical" field without simultaneously creating a particular connection with oneself's specific questions and urges, or without simultaneously being conscious of the actual interconnectedness of his questions and the projects necessarily associated to them? And together with this interconnectedness, also the fact that the responsibility of the consolidation of this after all desired "connection", as well as its concrete efforts, actually only involve the self? Although our questions' connectedness to us - surely always determined - as well as our connectedness to our questions, by fact and after all existential and horizon-like, is exactly the most essential philosophy - or, at any rate one of them!!! - for the understanding and assertion of which, the deepest and most genuine encounter is required! And that is what is essentially heard and permanently emanating from each legitimate gesture of the practice of philosophy!!! | |
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| Margit Fejes |
| Essay about the truth of the fine art |
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The first step in our relation with art is to observ it by thinking. Is art in itself cognition or do we rather speak about cognition by art? I try to outline this problem by using a painting of Edward Munch, The Lifedance. The work of art is a way of expression of the artist's view about the world, about his methods of understanding, but in the same time it presents the world in itself. Through interpretation a dialog will be created between the "receptor" and his world and between the reality represented by art. Thus, we can affirm that the unique possibility to understand and realize what dance is, it is through the work of art, in our case the Lifedance of Edward Munch | |
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| Anikó Antalfi; Annamária Köllő; Noémi Zörgő |
| Communication and Advertising Project for the Philosophy Department |
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This plan was realized to resolve a main problem at the Philosophic Department of the "Babeş-Bolyai" University, Cluj. This contains questions like: the low number of students on this branch, the not yet experienced relation between teachers and students, the unprofessional advertisement campaigns. We planned to resolve these problems in four months with the help of our teachers and other students from our Department. In order to accomplish our task, first of all we have to organize a group that can work together as a real team. We have some problems which we have to resolve as soon as possible - the website, for example - and after that we can focus on our main task. It's true that this is just a plan, so for the success of our project we need a lot more: especially some determined helpers. | |
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| András Sallai |
| Kant and the Hermeneutics of Inquiring |
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The present paper in an attempt to analyze the actual meanings of the Kantian idea of autonomy in relation to individual and community, individual and society... Placing the three basic principles of Kant's transcendental idealism in the center of the analysis, i.e. the mind, the method and freedom, the main purpose of the research is the cornerstone of the new world order of the mind on the one hand, while on the other the grasping of the autonomous individual. One might as well place the basic question: if the autonomous individual is a possibility, how does it happen? In my opinion it is worth turning our attention to the fact that when Kant faces the problem of autonomy he places metaphysics and anthropology face to face in the transcendental field of four basic questions. On the border of this sphere of existence the question of morality and religion become meaningful. This way the following questions: "What could I know?", " What should I do?", " What can I hope for?" point together to the final and unavoidable question of "What is the human being?". By this approach the concept of the autonomous individual reveals itself as the organizing principle of society. In order to grasp this I applied to the hermeneutics of asking, which in my opinion shows its absolute priority over all existing. | |
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| Balázs Kedves |
| Man's Emergence from Immaturity - the Proof of Freedom is our Thinking |
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When we talk about freedom, we have to decide, weather we use the religious, political or economic meaning. This paper is an attempt to speak about the concept of freedom giving a historical short review of it. Starting from the 17th century (Hobbes, Spinoza) I want to expound the nowadays paradoxical connotation of freedom. Nevertheless I agree with the Kantian sense of freedom, which expresses that we are underage until we are not able to assume responsibility for ourselves. I ask myself whether the integration into the EU will be a good chance to exceed this problem or get some answers. One man can achieve the conditions of his freedom only by continuous acquisition of knowledge. |
| Szabolcs László |
| The difficult Ecstasy of Freedom |
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The reflection about the concept of freedom for me is a scourge which must not and can not be avoid. I tend to agree with the opinion of Jacques Derrida, who says that every definition or linguistic mapping of it is a mayhem process. He thinks that freedom is above the linguistic expression. My opinion is that every definition confines the reflection of the philosopher. |
| Orsolya Ferencz |
| Man's Emergence from Immaturity - the Proof of Freedom is our Thinking |
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The question of freedom inseparably involves the problem of self-determination. For philosophy the Kantian meaning of growing up gives a doubtless opportunity for self reflection. The independent thinking can lead to the winding up of the railings, but it can also confine us. That is why the concept of freedom and urge cannot be separated. We can become independent and responsible individuals if we aim for a well-balanced cast of thought. | |
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| Annamária Balog, Csongor Dénes, Hunor Szolláth |
Is it possible to learn philosophy
(in the modern institutional frames) ? |
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The main issue of this paper is the question 'What is philosophy? But this question involves more "queries". Firstly we have to deal with the problem of studying philosophy, making the difference between the beginnings and the inner source of it. Secondly we have to analyze how institutional frames influence the students' aptitude for making philosophy. But can we talk about 'learning' using its pedagogical meaning, when we attempt to explain how to make philosophy. Philosophy it is more a potentially arising desire and gift of the individual. All these doubts result another question: 'What kind of connection is between what is philosophy and learning, educating it?' Our conclusion is that philosophy is equivalent with making it. | |
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| Ilona Sófalvi |
Communism, Propaganda, Advertisement
- The ring of censorship - |
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The paper attempts to sketch a notional map of the communist propaganda (mostly concentrating on the Rumanian communism) and presents a historical machinery of its advertising strategies. This analysis shows that the propaganda and advertising mechanisms had ideological and conjectural intentions. Above all the communist political propaganda and advertising was inseparable and remained inseparable from the functioning of the (in its' essence) political censorship. The ingenious application of censorship, propaganda and advertising feature the totalitarian dictatorships' control above all kind of information, above publicity. We must not forget that nowadays these "symptoms" are still a concerning problem and we need to count with them, striving for a communication without the influences of power. | |
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