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“Heretical Dimensions of Self Responsibility by Jan Patocka”
Investigaciones Fenomenológicas, vol. Monográfico 4/I (2013): Razón y vida

Jan Patocka’s account of responsibility is configured through the philosopher’s entire model of history, seen less as a scale of progress, but rather as a rupture. Responsibility is possible only for a very specific form of humanity, centered on history, problematicity, and self-disclosure. Despite the fact that it requires an intense “discipline of the soul,” the passage to responsibility cannot become pure and transparent, which in turn means that history is repeatedly threatened by falling back into prehistory.
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“Hermeneutics of the Artwork and the End of the Age of Nostalgia: From Oblivion of Being (Heidegger) to its Enhancement (Gadamer)”
RES. Anthropology and Aesthetics, no. 51 (2007)

The questions I ask in this article are the following: How far can hermeneutics reach? How is it advancing, progressively or regressively? How is the hermeneutics of the artwork ascertained when compared to the classical aesthetics? What are the steps leading from Martin Heidegger’s hermeneutics of facticity to Hans-Georg Gadamer’s hermeneutics and what are points of correspondence between the two concepts?
RES. Anthropology and Aesthetics

“The New after Historical Catastrophes (Jan Patocka)”
Hermeneia, no. 12 (2011)

The topic of “creation in history” involves a passage from a strictly phenomenological perspective towards a critical philosophy of history. At the core of his project lies a radical dimension, called care of the soul. The creation of the “new” after historical catastrophes preserves the fundamental dimension of the care of the soul, fully assuming the problematicity of history, restoring the sense of community and redefining political action under extreme crisis situations.

“Translating Heidegger’s Sein und Zeit”
Studia Phaenomenologica, no. 5 (2005)

In the past 20 years, 7 Romanian translations from Heidegger’s Complete Works have been published. They can be grouped in 3 phases: 1. the introductory phase, creating a horizon for Heidegger’s thinking, almost unknown to the Romanian audience beforehand; 2) the etymological phase, trying to revive the Romanian linguistic and philosophical equivalences; 3) the technical-systematic phase, creating a mature Romanian phenomenological language.
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“Philosophy as Radicalism of Hermeneutics – An Alternative to Philosophy as Original Science”
New Europe College Yearbook (2003-2004)

This article explores Gadamer’s model of the artwork, involving the concepts of transfiguration in image, aesthetic non-differentiation, and what Gadamer understood as mimesis. The transfiguration in image represents the accomplishment of the game, its finality. The aesthetic non-differentiation implies the hermeneutical continuity between the substance of life and reality, the poetical transfiguration and the representation. Gadamer’s mimesis creates an enrichment of being, representing truth coming into being in the work of art.
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“Looking into our World – Walter Biemel on Measure and Lack of Measure in Mortal Beings”
Arguments, no. 3 (2004)

Walter Biemel is asking himself why Heidegger never wrote an ethics. His answer would be that Heidegger was rather interested in the ontological dimension of ethics than in ethics itself. Ethos means in his view a “dwelling place,” which implies responsibility, understanding of the absent rationality, and self-relating to other beings, to the environment, and the sacred.
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“Apocalypse of the Real – The Intellectual and the Ethical Dilemmas”
Idei in dialog, no. 6 (2006)

Heidegger’s case is symptomatic for the divorce existing between the intellectual and his world. The German philosopher is at the same time the discoverer of the post-history theorem and a prisoner of his time. He represents the paradoxical case of a lucid intellectual, a diagnostician of his time, caught into the collective tempo of the world history.

“The Logic of Memory and the Nocturnal Categories”
The memory of philosophers. From Plato to Derrida, Zeta Books (2007)

This essay attempts to prove that the logic of memory is not operational unless implying at the same time the logic of oblivion. The human destiny dwells within the centrifugal logic of oblivion and the centripetal logic of memory, presupposing, to the same extent, the categories of day and the categories of night. The language of memory is grounded on disparity, opposing itself to the simplification of the logical operations and to the illusions, rendered by the continuity of the method.
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