Call for Applications: Program NEC-POSDRU 2011: burse de cercetare postdoctorale in cadrul temei Ideologii şi curente de gândire în secolul XX şi rădăcinile lor istorice http://www.nec.ro/fundatia/nec/nec_posdru_2011.htm

I will try to outline in this article the main functions of the problem of boredom in Heidegger’s thought. My area of investigation is the phenomenology of affectivity developed between Being and Time and the course held in 1929-1930, The Fundamental Concepts of Metaphysics. My suggestion is that boredom is called to cover a certain dualistic schematism in the phenomenology of affectivity of Being and Time: between fear and anxiety, ontical and

This study intends to provide some benchmarks for a full analysis of the evolution of the problem of death in Heidegger’s thought developed after Sein und Zeit. The question that guides our investigation is how the phenomenology of death is still the center of Heidegger’s philosophical interest, after the analytic of Dasein. Our discussion focuses on the period 1931–1935, following a chronological order, in order to call attention to some of

Cercetarea filozofica in Romania - Retrospectiva anului 2009: http://www.romanian-philosophy.ro/newsletter/pages/09_12_decembrie/Nr._12_bis_%2837%29_Retrospectiva_2009.html 42 VOLUME PUBLICATE LA EDITURI ROMANESTI 26 VOLUME PUBLICATE LA EDITURI INTERNATIONALE CU CONTRIBUTIE ROMANEASCA 19 REVISTE PUBLICATE IN TARA 16 REVISTE PUBLICATE IN STRAINATATE CU CONTRIBUTIE ROMANEASCA 49 TRADUCERI 52 CONFERINTE IN TARA 23 CONFERINTE INTERNATIONALE CU PARTICIPARE

http://romanian-philosophy.ro/newsletter/pages/09_12_decembrie/Nr._12_(36)_decembrie_2009.html Newsletterul de filozofie romaneasca este un grupaj de informatii editat de Societatea Romana de Fenomenologie (SRF) si Centrul pentru Fundamentele Modernitatii Europene din cadrul Universitatii din Bucuresti (FME). Acest Newsletter va fi trimis o data pe luna si va contine informatii despre evenimentele recente din peisajul filozofic romanesc, din toate

Is there a relationship between phenomenology and literature? The question is a legitimate and problematic one, if we take into account both that which properly pertains to the literary sphere and that which pertains to phenomenology, as well as the complexity of attempts to define the practices associated to either. Without engaging into the intricacies of literary theory and meta-phenomenological research, one needs merely to mention Husserlian

At the beginning of his philosophical career, the young Heidegger analyzed between 1918 and 1921 various texts belonging to the field of the religious tradition: the Pauline Epistles, Augustinian writings and texts of the medieval mystics. Through these analyses, Heidegger formalized certain phenomena that we can find, a few years after, in Being and Time, illustrating the “warm” line of the existential analytic, the pathetic level of the ontology

Today it might be needless to remind that the relationship between phenomenology and theology is one of the most debated topics in the field of continental philosophy. Beginning with the Husserlian investigations of religious life, passing through Heidegger’s discussion of the sacred, and ending with the “theological turn” of the French phenomenology (admittedly illustrated by E. Levinas, M. Henry, J.-L. Marion or J.-Y. Lacoste), in conjunction

Being triggered by one of Martin Heidegger’s remarks in his earlier works, this paper explores the multiple semantic lines of the philosophical concept of life. In the first part, I set out to analyse this notion in the early Greek philosophical tradition, specifically in the works of Plato, Aristotle and Plotinus. In the second part, I focus on the biblical tradition, with specific reference to the notion of “life” in the Hebrew Scriptures

Examining the problem of embodiment in Levinas’s philosophy produces a constellation of questions that has no simple answer because the problem hidden therein is neither uniform nor homogeneous. Is there a philosophy of flesh in Levinas? Has this French philosopher actually developed a phenomenology of embodiment that we can place in relation to those of Husserl or Merleau-Ponty? That is, how well and through what aspects of the ethical subject