Cristian Ducu's Research Blog

Bucharest Conference in Applied Ethics 2010: "Legislating Ethics"

2010-10-25T02:23:00.001-07:00

We have just published the final draft of the BUCHAREST CONFERENCE IN APPLIED ETHICS 2010 agenda: http://www.bcae.ro/2010_agenda.php

OCTOBER 29, 2010 - FRIDAY
Opening Session
Constantin Radulescu-Motru Amphitheater, 1st Floor
Chairman: Emanuel Socaciu (Research Centre in Applied Ethics, University of Bucharest)
10.00.-10.30. | Morality, Legality, and Security. An Analysis of Pervasive Technologies
Ion Vezeanu (Grenoble University)
10.30.-10.45. | Discussions
10.45.-11.15. | Why Law Experts Do Not Love Us?
Valentin Muresan (University of Bucharest)
11.15.-11.30. | Discussions
11.30.-12.00. | Legislating Ethics for Judges and Prosecutors
Ion Copoeru (Babes-Bolyai University) & Cristi Danilet (Oradea Court Law)
12.00.-12.15. | Discussions
12.15.-12.30. | Coffee Break
Roundtable
Do We Need Moral Evaluations in Adopting Laws?
12.30.-14.00.
Protocol Room, 1st Floor
Chairman: Valentin Muresan (University of Bucharest)
14.00.-16.00. | Lunch Break
Panel 1
Constantin Radulescu-Motru Amphitheater, 1st Floor
Chairman: Cristian Ducu (Research Centre in Applied Ethics, University of Bucharest)
16.00.-16.20. | Social Responsibility between Ethics and Law
Mihaela Frunza (Babes-Bolyai University)
16.20.-16.30. | Discussions
16.30.-16.50. | Freedom vs. Imposing: how far we legislate?
Emanuel Socaciu (Research Centre in Applied Ethics, University of Bucharest)
16.50.-17.00. | Discussions
17.00.-17.20. | “Ethical Expertise and Social Action” – or how Research Ethics Committees Do (Not) Work in Romania
Mihaela Frunză, Iulia Grad, Cătălin Bobb, Ovidiu Grad, Lorin Ghiman (Babes-Bolyai University)
17.20.-17.30. | Discussions
17.30.-17.50. | A Kantian Model of Applying the Moral Law
Daniel Nica (University of Bucharest)
17.50.-18.00. | Discussions

OCTOBER 30, 2010 - SATURDAY
Panel 2
Mircea Florian Amphitheater, 1st Floor
Chairman: Cristian Ducu (Research Centre in Applied Ethics, University of Bucharest)
09.30.-09.50. | Specific Conditions of Legal Normativity in Environment Ethics
Constantin Stoenescu (University of Bucharest)
09.50.-10.00. | Discussions
10.00.-10.20. | The Complex Task of Ethical Regulation in Business
Imre Zrinyi Ungvari (Babes-Bolyai University)
10.20.-10.30. | Discussions
10.30.-10.50. | The Ethics of Research and the Shortcomings of the Peer Review System
Maria Cernat (Spiru Haret University)
10.50.-11.00. | Discussions
11.00.-11.20. | Does Public Interest Transcend the interest of the public?
Sonia Cristina Stan (Spiru Haret University)
11.20.-11.30. | Discussions
11.30.-11.50. | Coffee Break
Panel 3
Mircea Florian Amphitheater, 1st Floor
Chairman: Constantin Stoenescu (University of Bucharest)
11.50.-12.10. | The Effectiveness of University Codes of Ethics in Romania. A Disregarded Issue
Cristian Ducu, Georgiana Ciobanu, Raluca Enescu (University of Bucharest)
12.10.-12.20. | Discussions
12.20.-12.40. | Can Ethical Norms Make the Difference in Romanian Hospitals?
Cristian Ducu, Iulia Anghel, Gabriela Ionascu, Oana Radu (University of Bucharest)
12.40.-12.50. | Discussions
12.50.-14.00. | Lunch Break
Panel 4
Mircea Florian Amphitheater, 1st Floor
Chairman: Maria Cernat (Spiru Haret University)
14.00.-14.20. | Ethical Aspects of International Standards concerning Corporate Social Responsibility
Mihaela Constantinescu (University of Bucharest)
14.20.-14.30. | Discussions
14.30.-14.50. | Ethics Regulations as Obstacle in Scientific Research and Technology Innovation
Emanoel Roman (University of Bucharest)
14.50.-15.00. | Discussions
15.00.-15.20. | Ethics Training for Ethical Adjudicators
Diana Constantinescu (University of Bucharest)
15.20.-15.30. | Discussions
15.30.-15.45. | Coffee Break
15.45.-16.05. | Malpratice, Legalism, and Wittgenstein
Emilian Mihailov (University of Bucharest)
16.05.-16.15. | Discussions
16.15.-16.35. | A Key Factor in Implementing Ethics
Ana Bazac (Politehnica University of Bucharest)
16.35.-16.45. | Discussions

Hurezeanu, Tatulici, Turcescu si etica presei (1)

2010-08-23T06:30:00.001-07:00

Pentru multi, Hurezeanu a fost/este un jurnalist profesionist. Ma intreb daca in definitia “jurnalistului profesionist” ar trebui sa intre si etica profesionala. Daca etica jurnalistului este optionala, atunci dl Hurezeanu nu are de ce sa nu mearga pe banii Gold Corporation Rosia Montana in Noua Zeelanda.

Cum comentati voi plecarea lui Hurezeanu, Tatulici si Turcescu in Noua Zeelanda pe banii Gold Corporation Rosia Montana in Noua Zeelanda?

Sursa: blogul oficial al lui Cristian Ducu

Solutia anticriza pentru companii: moralitatea

2010-06-23T02:10:00.000-07:00

de Cristina Bobe, publicat pe HotNews.ro
Marţi, 22 iunie 2010, 22:21 Economie | Companii

Contextul crizei mondiale actuale ar trebui sa ne invite catre un moment de introspectie si de revizurire a principiilor care ne ghideaza actiunile. Este criza mondiala o urmare a faptului ca niste oameni bine intentionati(investitori, comercianti etc.) au pierdut controlul unui sistem financiar complex sau este o urmare a fraudelor, a coruptiei, a unui lobby excesiv pentru interese personale? Raspunsul combina, poate, elemente ce tin de ambele intrebari, insa dincolo de orice context financiar, este limpede faptul ca oamenii au nevoie de un sistem etic care sa fie axat pe valori precum responsabilitatea si onestitatea. Despre importanta eticii in mediul de afaceri ne vorbeste Cristian Ducu, coordonator al "Centrului de Cercetare in Etica Aplicata" din cadrul Facultatii de Filosofie(Universitatea Bucuresti).

"Etica nu are cum sa fie un moft. Daca iti inseli partenerul de afaceri, ceea ce este neetic, vei sfarsi prin a pierde afacerea, prin a pierde profitul acelei afaceri. Daca iti inseli clientii scriind pe eticheta produsului tau altceva decat este in realitate, atunci acei clienti nu se vor intoarce la tine." declara Cristian Ducu.

Etica este capabila sa atraga un profit mai mare pentru firme

Filosoful francez Jean-Loup d'Autrecourt amintea de curand faptul ca "lipsa de igiena morala a indivizilor are drept consecinta pe langa instabilitatea familiala, chiar si instabilitatea sociala. Daca nu exista o baza morala solida se poate ajunge pana la tulburari politice grave". Aceasta este situatia Romaniei in momentul de fata, insa managementul eticii in organizatii poate fi de un real folos in asemenea momente. Desi, pe termen scurt, comportamentul etic pare sa nu contribuie la prosperitatea unei companii, pe turmen lung conduita morala ajuta la stabilizarea si chiar la cresterea profitului unei firme.

"Nu cred ca trebuie sa convingem cetatenii ca etica este capabila sa atraga un profit mai mare pentru firme, ci trebuie sa-i convingem pe oamenii de afaceri ca este mai profitabil pe termen mediu si lung sa-si dezvolte propria lor moralitate. Iar cu cat aceasta moralitate este mai puternica, adica este mai bine dezvoltata, cu atat ea va contribui la intarirea reputatiei firmei sau companiei. Plus ca daca ar exista un sistem de management al eticii si al conformitatii la nivelul firmelor, acest lucru s-ar putea traduce in anumite beneficii pe care managerii le pot cuantifica in bani" explica Cristian Ducu.

Nu numai corectitudinea practicata de o companie fata de clientii sai este importanta in stabilirea unui comportament etic, ci si regulile ce vizeaza conduita angajatilor. Cristian Ducu este de parere ca "daca o companie are un sistem de management al eticii si conformitatii care functioneaza, nu doar ca sa bifeze in vreun raport sau ca sa dea bine in presa, atunci acest sistem reuseste sa previna conflictele interne si accidentele de munca, furturile din bunurile companiei si fraudele, utilizarea resurselor companiei in alte scopuri decat cele pentru care sunt acolo etc. Iar toate acestea se masoara in bani. Functionarea unui astfel de sistem contribuie la intarirea sentimentului de siguranta al angajatului, la identificarea acestuia cu valorile companiei, deci la o performanta mai mare."

Cuvantul angajatului ar trebui sa fie unul valoros

Ceea ce sta la baza managementului eticii in organizatii este codul de etica. Din pacate, in Romania nu se acorda inca suficienta importanta acestui domeniu, astfel incat managerii abia daca stiu in ce consta diferenta dintre un cod de etica, un cod de conduita si regulamentul de ordine interioara. Cristian Ducu explica urmatoarele: "codurile de etica trebuie sa fie liantul dintre comportamentul individizilor in afara companiei, în viaţa de zi cu zi, şi comportamentul lor in organizaţie. Ce te faci când un angajat pleaca de la munca în salopeta pe care scrie mare, pe spate, numele companiei tale, iar angajatul aflat in metrou scuipa pe jos seminte si vorbeste vulgar? Oare nu-ti pierzi in acest fel increderea celor care asista la un astfel de spectacol?".

Codul de etica ar trebui sa schiteze prioritatile etice la care o afacere alege sa adere. Prin intermediul acestor prioritati se intentioneaza respectarea unei distributii corecte a bunurilor economice si a serviciilor in randul populatiei, care are dreptul de a lucra, de a-si alege liber locul de munca, precum si dreptul la conditii de lucru si remuneratie favorabile.

In demersul de alcatuire a unui cod etic, cuvantul angajatului ar trebui sa fie unul foarte valoros. Codurile de etica si conduita profesionala, adica documente care contin norme care sa reglementeze atat aspectele morale cat si pe cele profesionale implicate in activitatea unei companii, trebuie sa ia nastere din valorile si principiile angajatilor acelei companii. Este un proces destul de complex prin care angajatii sunt implicati in identificarea valorilor lor comune si in dezvoltarea codului de etica. Multi cred ca asta este o pierdere de vreme. Insa pentru acestia am o intrebare: cum pot cere unui angajat sa respecte un cod de etica pentru care angajatul respectiv nu simte nici un atasament fiindca nu contine valori pe care el sa le impartaseasca?

De ce sacrificarea principiilor etice duce la pierderi financiare?

"Sunt multe modalitati in care pierd companiile. Pierd fiindca angajatii incep sa fie nemultumiti si pretind o parte din proprietatea companiei; asa ca ajung sa foloseasca resursele companiei in interes personal. Am un exemplu foarte bun in acest sens: soferul unei firme de distributie de aparatura electronica merge acasa cu masina de transport marfa in fiecare seara; in weekend, el face un ban in plus folosind masina respectiva ca sa care cartofi si alte marfuri pentru cei care vand in piata. Compania respectiva va fi nevoita sa schimbe piese de la masina respectiva mai repede decât dacă ar fi utilizata doar in scopurile pentru care a fost cumparata. Pe de alta parte, companiile pierd si mai mult pentru ca isi pierd reputatia" explica Cristian Ducu.

Moralitatea este o solutie rationala in vreme de criza

Un studiu realizat de "Knights of Columbus" si "Marist College Institute for Public Opinion" in S.U.A.(2009) dezvaluie faptul ca mai mult de jumatate din populatia americana, precum si doua treimi din managerii de top acorda calificative foarte mici companiilor de prestigiu, in legatura cu onestitatea si alte principii etice pe care acestea le practica. Companiile mici au însa o reputatie mult mai buna in aceasta privinta. Același studiu mai indică si faptul ca managerii americani tin foarte mult cont de reputatia unei companii, atunci cand decid sa investeasca in ea. Un ultim rezultat interesant este acela ca o buna parte dintre oamenii de afaceri americani considera ca este posibil sa obtii succes, fara a te dezice de principiile etice.

Mai mult decat a tine cont de reputatia etica a unei companii, principiile morale ar trebui luate mai mult in vizor intr-o lume care sufera (inclusiv financiar) de pe urma faptului ca politicienii au uitat sa actioneze tinans seama de interesul public, bancherii au uitat sa acorde imprumuturi chibzuite familiilor cu buget restrans etc.

Mai multa reflectie asupra consecintelor pe care deciziile companiilor le au asupra societatii, sunt, din nou, binevenite. Managementul eticii in organizatii ar trebui, poate, sa aiba in vedere si politicile de salarizare, precum si cele de oferire a bonusurilor. Pana acum, negocierea salariului nu a depins decat de perfomanta si de responsabilitatile atribuite unui individ. Poate ca ar fi momentul ca politicile de salarizare ale companiilor sa tina cont si de compatibilitatea angajatilor cu un set de principii morale.

Intr-un articol din revista "Liberate the Mind", profesorul de etica si management, Eduard Kimman, scrie: "Legatura dintre etica si criza financiara, rezida nu in ceea ce s-a intamplat in trecut, ci in ceea ce ar trebui sa aiba loc in viitor."

Sunt campaniile de responsabilitate sociala cu adevarat etice?

2010-06-23T02:05:00.000-07:00

de Cristina Bobe, publicat pe HotNews.ro
Duminică, 20 iunie 2010, 22:13 Economie | Companii

Conceptul de responsabilitate sociala corporativa (CSR) devine din ce mai familiar mediului de afaceri romanesc. Exista insa mari confuzii legate de persoanele a caror responsabilitate ar trebui sa fie derularea acestor campanii. Dezvoltarea activitatilor de responsabilizare sociala ar putea constitui datoria unui specialist in etica aplicata, a managerilor de top dintr-o companie sau a firmelor de branding si de consultanta in acest domeniu. Existenta unei palete largi de responsabili pentru aceste campanii, dovedeste faptul ca este dificil de precizat care este componenta esentiala a actiunilor de responsabilizare sociala: cea etica sau cea care tine de marketing si PR?

Emil Mesaros, manager al companiei "E.M. Brand Consultants", sustine: "Bineinteles ca orice actiune de CSR are o componenta puternica de demers etic. Problema este cand vorbim doar despre demers etic si nimic altceva intr-o actiune de CSR. In primul rand, ideea de demers etic are limite foarte neclare si greu de cuantificat. Daca atunci cand o companie isi calculeaza impozitele, e foate clar ce e cinstit si etic sa faca si ce nu, atunci cand vorbim de obligatie morala, sau de a decide care valoare sociala trebuie sustinuta in dauna alteia lucrurile depind de la individ la individ si devin brusc foarte relative, deci foarte arbitrare. Ca atare, pe langa demersul etic, trebuie sa existe si alti factori care sa anime initiativa de CSR, convergenta intre interesele societatii si cele ale companiei despre care am vorbit anterior fiind unul dintre ele."

Cristian Ducu, reprezentant al "Centrului de Cercetare in Etica Aplicata, se pozitioneaza diferit fata de aceasta problema: "CSR este un curent din ce in ce mai puternic in lume, dar este fara dar si poate o moda. Este o moda pentru ca este lipsit de substanta si de la un an la altul incearca sa mai introduca lucruri din diverse alte domenii pentru a mentine interesul pentru ea. Insa CSR nu este etica si nici nu vizeaza un scop de natura morala. In formele sale cele mai rudimentare, asa cum se intampla acum in Romania, dar si in alte tari mai "civilizate" in acest domeniu, este un exercitiu de PR si de filantropie corporativa, o incercare de a spala imaginea companiilor."

Departe de a constitui un demers etic, CSR sunt in opinia lui Cristian Ducu o posibilitate a firmelor de a muta atentia populatiei de la obligatiile legale pe care ar trebui sa le indeplineasca o companie, la o actiune de binefacere: "o companie romaneasca, mare poluator, face reclama la actiunile de plantare pe care le desfasoara cu voluntari. Iar ei numesc aceste actiuni "responsabilitate sociala corporativa". Eu le numesc ipocrizie: compania, ca mare poluator, trebuie sa plateasca o taxa de mediu destul de mare; mai mult, are obligatia de a planta copaci. Insa acestea sunt obligatii legale. ONG-urile si firmele de publicitate profita de pe urma acestei obligatii, iar impreuna cu compania respectiva mai "coc" o "campanie" de CSR."

"Companiile adopta o reactie defensiva si limitata"

"CSR este vazut in mod gresit de multe ori ca responsabilitatea exclusiva a brand managerului, mai degraba decat ca o responsabilitate comuna a tuturor managerilor de top din firma. Acest lucru se intampla din cauza ca, intr-adevar, multe companii s-au apucat de CSR surprinse fiind de raspunsul publicului la aspecte ale activitatii lor pe care nu le vedeau ca fiind parte a responsabilitatii lor de business. De exemplu, NIKE a trebuit sa faca fata unui boicot de masa dupa ce New York Times si alte organisme mass-media au denuntat practicile abuzive de munca ale unor furnizori ai lor din Indonezia" explica Emil Mesaros.

Acesta semnaleaza faptul ca de multe ori, tinta acuzelor sunt marile companii multinationale, care se raporteaza la atacurile adresate de populatie, ca si cum ar fi formulate impotriva reputatiei sau brandului lor. Tipul de reactie adoptat de companii este unul defensiv si limitat, delegand departamentele de marketing si de PR sa solutioneze astfel de probleme.

"Acest gen de atitudine nu este buna pe termen lung, unde ar fi mult mai de recomandat o atitudine proactiva, in care sa se caute activ punctele de intersectie intre interesele companie si cele ale societatii, sa se identifice modul in care rezolvarea unor probleme prin intermediul progresului social se intalneste cu obiective din strategia companiei si sa se efectueze campanii de CSR pe termen lung care sa actioneze in directia respectiva."

"Societatea si sectorul business sunt percepute adesea ca fiind doua entitati aflate in tensiune"

Modul in care ONG-urile isi gandesc de multe ori colaborarea cu companiile, da nastere unei separari intre societate si sectorul business, acestea fiind doua entitati care ar trebui sa conclucreze. In acest tip de relatie, ar trebui considerate beneficiile pe care atat societatea, cat si sectorul le pot avea in comun, atunci cand proiecteaza campanii de responsabilitate sociala. Accentul ar trebui schimbat, prin urmare, de la punctele in care o companie actioneaza gresit, catre acele initiative care pot valoriza atat mediul social, cat si mediul de afaceri.

"Eu unul vad un refuz de-a dreptul incapatanat din partea ONG-urilor si factorilor interesati de diferite cauze sa vada companiile altfel decat ca pe niste furnizori de fonduri, mesajul lor catre companii fiind: "trebuie sa finantati aceasta cauza pentru ca este un lucru bun", un rationament generic, cu argumente generice care nu sunt deloc legate de interesele specifice, strategiile si operatiunile pe baza carora functioneaza companiile respective. Acest gen de abordare are o mare problema: vede societatea si sectorul business ca pe doua entitati aflate in tensiune, mai degraba decat in inter-dependenta."(Emil Mesaros)

In legatura cu aceasta schimbare ce ar trebui operata la nivelul mentalului colectiv, Emil Mesaros face trimitere catre un aspect tratat in "Harvard Business Review" si anume, faptul ca termenul de "responsabilitate sociala corporativa" trebuie sa evolueze in cel de "integrare sociala corporativa".

Etica si morala (sic!)

2010-06-06T09:33:00.001-07:00

Revin: a pune in conjunctie etica si morala este o dovada de impostura intelectuala (!). Cuvantul “etic” este sinonim cu termenul “moral”; unul provine din greaca, “eethos” (i.e., ‘caracter’, dif. “ethos”, ‘obicei, deprindere’), iar celalalt din latina, “mores”, si-l traduce pe primul. Asa stau lucrurile de vreo 2000 de ani incoace.

Etica si morala se refera la acelasi lucru, si anume la reflectia asupra comportamentului uman, la reflectia asupra a ceea ce este corect/bine si incorect/rau sa facem. Etica, morala sunt diferite de moralitate: adica acel complex de valori, principii si norme de comportament, care s-au decantat de-a lungul timpului, pentru fiecare comunitate in parte in ritmul si in sensul propriu, si care au capatat sau nu o forma explicita.

Sunt autori “mari” care opereaza cu aceasta distinctie. Asta nu inseamna ca sunt si corecte. Ceea ce mi se pare si mai penibil este citarea necritica a acestor autori, ca si cum ar detine supremul adevar, desi filosofia morala nu intra in aria lor de competenta sau nu pot fi considerati “cunoscatori” intr’ale eticii.

Cel care a scris urmatorul pasaj nu-si da seama ca o asemenea distinctie duce la schizofrenie:

În politică, administraţie publică, afaceri, media, educaţie, medicină ş.a. termenul preferat este cel de etică. Termenul morală este legat de viaţa privată. Respectăm morala în viaţa privatăşi etica în viaţa publică (politică, civică, profesională).

Ar insemna ca ceea ce este moralmente corect in viata privata sa nu fie moralmente corect si in viata publica. Dar oare atunci operam cu sensuri diferite ale termenilor “etic”, “moral”? Este moral sa fac X/este etic sa fac Y?

A introduce distinctia intre spatiul privat si spatiul public in dezbaterea cu privire la ce este moral sa facem conduce la efecte perverse: un politician poate spune ca el a actionat moralmente corect atunci cand a salvat de la moarte un om care zacea pe strada (in sfera lui privata opereaza cu alte norme morale decat in spatiul public), insa la fel de corect era si atunci cand a refuzat sa ia decizia de a trimite un comando militar intr-o zona de conflict pentru a salva o clasa de copii prinsi intr-un conflict civil izbucnit peste noapte (binele etic este mult mai important decat binele moral, sic!). Insa oare in ambele cazuri nu avem de-a face cu principiu moral care sa ne intemeieze actiunile: respectul demnitatii umane?

Sursa: http://blog.cristian-ducu.ro/2010/06/06/etica-si-morala/

Save Middlesex University

2010-05-29T02:26:00.001-07:00

Academic Boycott of Middlesex University until restoration of philosophy program
Petition:

We the undersigned therefore commit ourselves to an academic boycott of Middlesex University until it shows evidence of full reinstatement and continued support for its philosophy program.

Prior to such reinstatement, we will refuse to act as external examiners or to deliver talks at the school. We will encourage colleagues to reject job offers at Middlesex. We will refuse to visit campus for any reason other than to protest the decision to close the philosophy program. We will, in short, cease to engage with Middlesex as a legitimate academic institution.

You may sign the petition here: http://www.gopetition.com/petitions/academic-boycott-of-middlesex-university.html

More facts and info: http://savemdxphil.com/

Gica Contra si etica in afaceri in Romania

2010-01-15T00:20:00.000-08:00

Am inceput anul trecut sa demasc impostura in domeniul eticii aplicate, in mod special in domeniul eticii in afaceri. Am inceput cu pasi timizi. Nu am vrut sa fiu perceput ca un Gica Contra. Pe de alta parte, stiam ca voi supara destule persoane, care, foarte posibil, vor incerca sa ma izoleze in spatiul academic si de business. Insa mi-am dat repede seama ca, si daca ar proceda astfel, ei vor fi cei care se descalifica, nu eu.

De ce mi-am permis sa arat cu degetul? Foarte simplu! Pentru ca de fiecare daca cand incercam sa dezbat teme de etica in afaceri existau foarte multe alte persoane care fie citisera aberatiile publicate prin diverse reviste romanesti, fie intrasera in contact direct cu ideile celor acuzati de mine, si, in loc sa ofere argumente pentru pozitiile lor, repetau papagaliceste erorile acestora. Erorile respective, prin consecventa cu care erau repetate si explicate, nu se datorau unor scapari de moment, ci erau rezultatul lipsei de cunostinte elementare in domeniul filosofiei morale. Iar cum etica in afaceri este o aplicare a filosofiei morale (cu cateva insertii importante) la spatiul economic, atunci mi s-a parut normal sa incerc sa corectez cumva situatia.

Dar a arata cu degetul nu este o activitate care sa-ti faca cinste in vreun fel daca nu este dublata de o alta activitate, de data asta constructiva. Adica degeaba as fi acuzat eu in stanga si-n dreapta, daca, in acelasi timp, nu as fi incercat sa explic de ce lucrurile stau altfel de cum sunt profesate in mod obisnuit la noi, daca nu as fi purces la niste demersuri academice (e.g., Bucharest Conference in Applied Ethics, dezbaterile publice din 2010 in jurul "managementului eticii si conformitatii" in companii, universitati, administratia publica si institutiile medicale din Romania) menite sa ridice nivelul expertizei in domeniu.

Dupa aceasta incercare de ecologizare a spatiului cu care am eu direct de-a face, era normal sa-mi primesc si reprosurile de rigoare. Mi s-a spus ca nu sunt fair (pentru ca ar fi trebuit sa vorbesc mai intai cu persoanele in cauza, sic!), ca nu am dreptul de a face pe judecatorul (asta a fost cea mai copilareasca reactie, fie vorba intre noi) ori ca sunt prea aspru cu respectivii. Raspunsul meu a fost initial sovaielnic. Acum, dupa ce mi-am intarit cazemata, pot spune in mod direct: "fiindca imi recunosc propriile limite si nu ma erijez in expertul absolut, ci incerc sa ma imbunatatesc pe mine insumi prin analiza critica si dialog! Daca nu va convine, lasati-va de meserie! Etica presupune dialog!"

Pentru a continua linia inceputa in urma cu un an, vreau sa atrag atentia asupra numarului mare de tineri care, in lipsa oricarei experiente -- de business sau academice, pretind ca pot oferi solutii la problemele companiilor. Dupa parerea mea, si eu sunt un tanar, dar nu un astfel de tanar, consultantii nu vin sa ofere solutii, ci vin sa faciliteze solutii. Asa cum am spus in nenumarate randuri, principala 'virtute' a unui consultant este "ascultarea activa". Unii dintre acesti tineri, deveniti peste noapte consultanti si/sau traineri, isi permit sa discute chestiuni dintre cele mai dificile -- cum ar fi problema integritatii -- in 15 randuri. Nici asta nu ar fi o problema daca si-ar adapta discursul tipului de scriitura impus de mediul de comunicare (i.e., daca scrii pentru media on-line, atunci nu poti scrie mult, dar trebuie sa previi eventualii cititori ca nu vei epuiza subiectul; daca scrii pentru o revista de poezie, atunci metaforele sunt acceptate, dar nu si intr-o revista de business, print sau on-line). Dar foarte multi dintre acesti tineri vor sa arda etapele, vor sa ajunga acolo sus fara prea mult efort. Dar etica in afaceri implica foarte multa transpiratie, si aproape deloc inspiratie.

Ca sa devina mai clar ceea ce spun, va ofer un exemplu: un articol despre integritate publicat pe site-ul unei fundatii care atrage din ce in ce mai multi tineri si personalitati din Romania – http://www.leadershipcenter.ro/integritatea.html. Prima chestiune asupra careia vreau sa atrag atentia se afla chiar in primul rand: “Integritatea alaturi de comportamentul etic [...]“. Pentru cei care au minime cunostinte de filosofie morala, integritatea este un tip de comportament etic. Principiul integritatii, aflat la baza unui astfel de comportament, fie tacit, fie expliciti, este eminamente un principiu moral. Deci de unde pana unde aceasta conjunctie?!

In al doilea rand, cele trei lucruri la care este rezumata integritatea nu au nimic de-a face cu asta. A fi autentic cu tine insuti nu are nici o legatura cu a fi integru. Are legatura cu modul cum te raportezi la propria ta fiinta si nimic mai mult. De exemplu, poti actiona cu integritate chiar si atunci cand nu esti ‘autentic’ cu propria ta fiinta, cand nu-ti accepti propriul statut, cand refuzi sa ai incredere in propriile forte. Poti actiona cu integritate fiindca esti constrans de contextul social ori de un sistem civil rigid (i.e., daca furi, ti se taie capul!)

Momentan ma opresc aici, dar promit sa revin cu niste remarci acide legate de firmele care pretind ca fac consultanta si audit pentru standarde de genul SA8000, AA1000, GRI3, ori viitorul ISO26000.

--
Articol publicat pe blogul lui Cristian Ducu: http://blog.cristian-ducu.ro/2010/01/15/gica-contra-si-etica-in-afaceri-in-romania/

Mitul unicitatii in managementul eticii

2010-01-02T01:33:00.000-08:00

Profesorul Muresan pledeaza pentru un model unic in managementul eticii (v. textul “Evolutie si progres in managementul eticii”, nepublicat, 2009), unul care sa fie dezvoltat de specialisti pornind de la constientizarea unor chestiuni elementare.

Prima chestiune este aceea ca evolutia managementului eticii, ca domeniu de investigatie, nu trebuie sa fie confundata cu evolutia situatiei morale dintr-o organizatie. De exemplu, una e sa vorbesti despre faptul ca managementul eticii intr-o organizatie trece prin niste etape — de la simpla conformitate cu o lege pana la modelul integrativ in care toate aspectele morale ale activitatilor organizatiei in cauza sunt gestionate integrat la nivel strategic si operational — si alta sa spui ca managementul eticii si conformitatii este o etapa in dezvoltarea unui domeniu academic (desi, cred eu, cei care afirma acest lucru nu prea inteleg despre ce este vorba in sintagma “managementul eticii si conformitatii” si nici care sunt realitatile organizationale).

A doua, care fundamenteaza teoretic demersul profesorului Muresan, tine de modul cum ne imaginam evolutia unui domeniu de investigatie. Iar profesorul Muresan combate ideea atat de larg raspandita printre autori foarte mari ca procesul evolutiv este unul linear. Dimpotriva, el crede ca procesul se aseamana mai degraba cu “arborele” evolutiei speciilor de la Darwin. Unele dezvoltari sunt paralele cu altele, unele sunt concurente intre ele, altele nu, iar unele dezvoltari sunt remodelari ale altor pattern-uri (la fel stau lucrurile si cu corporate social responsibility, Triple Bottom Line, corporate social performance, corporate citizenship etc.). Din acest motiv, Romania, spune profesorul Muresan, nu trebuie sa se suie in barca unui model sau altul, ci sa-si formeze propriul model, in functie de realitatile culturale si economice romanesti.

Totusi, unicitatea modelului este un mit. In primul rand fiindca nu avem de-a face cu o tabula rasa. Oricat ne-ar parea noua ca managementul eticii intra pe un taram virgin in Romania, lucrurile nu stau asa. Sunt multe organizatii, cele mai multe provenind din strainatate, care au un sistem intern de gestionare a aspectelor morale. Acest sistem poate functiona mai bine sau mai prost, dar asta tine de cum e conceput, nu de evolutia domeniului de investigatie. Pe de alta parte, exista destui romani, fie ei teoreticieni ori practicieni, care contribuie cu propria experienta in dezvoltarea acestui domeniu.

Modelul nu poate fi unic pentru Romania, ci, mai degraba, este unic pentru fiecare organizatie in parte, in functie de profilul ei. Romania nu mai este izolata de realitatile celorlalte state europene, la fel cum nu mai este izolata nici de institutiile si standardele economice internationale. Ca atare, unele elemente vor fi comune tuturor organizatiilor (cum ar fi training-urile de etica si modul cum trebuie sa fie integrate acestea cu celelalte instrumente de educare morala a angajatilor), altele vor fi deosebite (cum ar fi valorile si principiile ori tipul de cod de etica dezvoltat).

Sursa: Cristian Ducu's Blog

Bucharest Conference in Applied Ethics '09 [CFP]

2009-07-29T22:50:00.001-07:00

BUCHAREST CONFERENCE IN APPLIED ETHICS '09
"Ethics Committees and Other Ethical Tools"
Faculty of Philosophy, University of Bucharest
October 30-31, 2009

We are delighted to invite you at the 2nd edition of the BUCHAREST CONFERENCE IN APPLIED ETHICS, 2009. The event will be hosted by the Faculty of Bucharest, University of Bucharest, during October 30-31, 2009.

The BCAE has been developed as a debate platform, where theorists and practicians meet together and discuss the most important topics in the fields of Applied Ethics. The main aim of these conferences is the advancement of significant solutions for the real world.

This year topic, "Ethics Committees and Other Ethical Tools", reflects the growing interest in institutionalizing ethics. And though there has been some discussions on the role of ethics committees or on the function of some other ethical tools (especially, ethics training and social audit) -- mainly in the form of academic papers --, we consider that the debate is insufficient and too localized. In practice, the theoretical developments are rarely taken into consideration (e.g., in Southern and Eastern Europe, ethics committees function as 'intuitive' bodies, where decision is influenced more by its members' biases, while the Northern European pattern depends heavily on procedures).

Our aim is to bring into light those aspects that can make the ethics tools really work. The ethics committees and the codes of ethics are not individual tools; so we hope to see them working together in integrated ethics (and compliance) frameworks or management systems.

The conference organizers are looking for papers that consider either the integrative model or individual tools. The later approach may discuss topics such as:

* the ethics committees and their role in developing effective policies;
* codes of ethics: typology, role, structure;
* ethics (and compliance) trainings;
* ethics audit, social audit, CSR reporting;
* ethics (and compliance) policies;
* awareness programs;
* other ethical tools.

Early submissions are highly encouraged. This way, the prospective participants may receive the acceptance letters faster.

Prospective participants must send final papers to the conference organizers by September 10, 2009. All papers will circulate before conference and will be temporarily published on the official website. After the conference, the papers will be published in the BCAE Proceedings.

Official language is English, but there will be a Romanian speaking panel.

All papers must observe the editorial guidelines and must be prepared for blind-review (one Word file containing the title, author's name, and an English 200-words abstract + a separate Word file containing the title, the abstract and the paper).

There is no participation fee.

For general inquiries, all correspondence should be sent to:
bcae /AT/ bcae / DOT/ ro.

The BCAE official website: www.bcae.ro

Cercetarea in Romania

2009-07-10T23:16:00.000-07:00

Declaratia unuia dintre membrii echipei de informaticieni SYTECH, care a castigat Imagine Cup de anul acesta, ar trebui sa-i puna pe ganduri pe guvernantii nostri. Din pacate, traim intr-o tara condusa de indivizi care nu vad decat propriul interes si nu vor face nimic pentru welfare-ul general.

Citez declaratia data Evenimentului Zilei:

“O să fim proprii noştri şefi, intenţionăm să dezvoltăm o firmă care să lucreze numai cu guvernele mai multor ţări, să vindem diverse platforme create de noi. Vrem să deschidem o firmă într-un paradis fiscal şi sperăm să fim şi proprii noştri impresari şi manageri. Aici am primit mai mult strângeri de mână, avem câţiva oameni cărora le suntem recunoscători, dar nu cred că vom rămâne în ţară."

Iarasi despre plagiat

2009-06-29T06:02:00.000-07:00

Revin dupa ceva timp de absenta doar ca sa semnalez o recenzie la un volum care plagiaza o lucrare de licenta sustinuta la Babes-Bolyai in 2004. Recenzia este semnata de Alexander Baumgarten si a aparut numarul din Mai 2009 al revistei "Dilematica". Aici veti gasi integral recenzia la "Toleranta in filosofia lockeeana", publicata sub egida necunoscutei edituri "Realitatea Romaneasca" in 2006.

Citind comentariul din "Dilematica", nu pot sa nu remarc tripla asociere a autorului cartii incriminate: Stefan Nemecsek, <<master al Facultatii de Filosofie si Jurnalism [de la Universitatea Spiru Haret], doctorand al Institutului de Filosofie si Psihologie "Constantin Radulescu-Motru" [al Academiei Romane], doctorand al Facultatii de Filologie si Istorie a Universitatii "1 Decembrie 1918" din Alba Iulia.>>

Nu vi se pare culmea ca tripla asociere se face numai prin institutii care de-a lungul anilor au atras doar indivizii eliminati pe motive de competenta din universitatile de stat?

2009-06-02T14:06:00.000-07:00

My new website is up and ready. You may learn more about my work by visiting

www.cristian-ducu.ro

Cristian Ducu 's website

CSR Training / Training RSC

2009-05-15T01:27:00.000-07:00

Smart Solutions & Support, Romania, a inceput inscrierile pentru programul de training CSR Workshops '09, dedicat celor interesati de CSR (responsabilitate sociala corporativa). Toti cei care se vor inscrie in luna mai vor beneficia de o reducere de 50% din pretul de catalog pentru seriile din Bucuresti. Intra pe site-ul programului CSR Workshops '09 si afla mai multe detalii.

Smart Solutions & Support, Romania, has begun the registration process for the CSR Workshops '09. This program is dedicated to all those interested in CSR (corporate social responsibility). Those registring for the training in May 2009 will benefit of a 50% discount from the catalog price for the training series taking place in Bucharest, Romania. Visit now the official website of CSR Workshops '09 and learn more about them.

Site-ul oficial / Official website: http://csr-workshops.omnitraining.ro/

Manufacturing Happiness: Investigating Subjectivity, Transformation, and Cultural Capital

2009-04-19T00:29:00.000-07:00

CALL FOR PAPERS

Manufacturing Happiness: Investigating Subjectivity, Transformation,
and Cultural Capital

The Graduate Students of George Mason University invite paper proposals
for our 4th Annual Cultural Studies Conference. The Conference will
take place on Saturday, September 19, 2009 at George Mason University
in Fairfax, Virginia.

This conference considers practices, institutions, and products that
promise happiness, in a sense of inducing “the good life,” typically
expressed as self-realization or finding one’s purpose—borrowing
Agamben’s term, subjective technologies that have a specific
relationship to social and political forces. How do practices designed
or claimed for such diverse purposes as personal stress management,
recovering from colonization, parenting, global conglomeration, and
corporate development work? What kinds of transformations do they
bring, in terms of personality, power, and communitas? And what becomes
of the living cultural traditions from which these practices are
abstracted, as in the care of the psychotherapeutic practice of
“western Buddhism,” which Zizek claims is the “hegemonic ideology par
excellance of late capitalism?” From the transmission of packaged
idealisms and practices with a putative relationship to traditional
sources to the commodified transactions for services and goods, the
conference organizers seeks papers that investigate the growing cultural
industries, both global and local, devoted to manufacturing happiness.

The wide-ranging contexts for our investigation include, but are not
limited to: the social positions within the family, home, workplace,
community, or nation-state; geographical and global considerations of
institutional development and affiliation; the political economy of
corporate training models; cultural capital and legitimation; media and
mediation (print, television, DVD, Internet, radio, etc.); religious
connections and origins; the confirmation and construction of
identities (gender, physical, class, spiritual, national, sexual, and
race) in social or political realms; and the rise and intensity of
ecological subjectivities.

Examples:
• Integral Institute, Integral Naked, and Ken Wilber
• est Training
• Shambhala Training
• Eckhardt Tolle and Oprah’s Book Club
• Weight loss and Constructing Beauty
• The “Human Potential” Movement
• The Zen Alarm Clock
• The Secret
• Hollywood Kabballah Centre
• Transpersonal Psychology
• The “Self-Help” Industry
• Magazines such as What Is Enlightenment?

Please e-mail a 500-word abstract of your presentation along with a
short CV to Michael Lecker (mlecker@gmu.edu) no later than June 15,
2009.

G.E.M. Anscombe Bibliography

2009-04-19T00:26:00.000-07:00

Bibliography of the British philosopher Elizabeth Anscombe (1919-2001)
http://www.unav.es/filosofia/jmtorralba/anscombe/

IX Symposium Platonicum

2009-04-19T00:24:00.000-07:00

IX Symposium Platonicum in Tokyo in 2010

(1) General information
The IX Symposium Platonicum will be held at the Mita Campus of Keio
University (2-15-45 Mita, Minato-ku, Tokyo). Please note that the IPS
Tokyo office is located at another campus, i.e. Notomi’s Office in Hiyoshi
Campus, while the Mita Campus is in central Tokyo. The dates are 2-7
August, 2010. The registration and hotel booking will start in mid
January 2010, about which the information will be circulated late this
year.
The topic of the Symposium is the “Republic”, and the program will follow
the custom of the past symposia; the sessions are held from the afternoon
of Monday to the morning of Saturday, with one afternoon for excursion (a
Tokyo City Trip). The General Assembly will be held on one late afternoon
(probably Thursday). The TOC is inviting, as guest speakers, Mario
Vegetti (Pavia), Gerald Boter (Amsterdam), and Myles Burnyeat (Cambridge).

(2) Call for papers
The deadlines and other conditions for the submission of abstracts of
proposed papers were fixed at the mid-term meeting of the Executive
Committee.
Submissions are received between 14 September, Monday, and 16 October,
Friday. Abstracts should be between 300 and 500 words in length
(including bibliography, if any); applicants should indicate preference
between the “shorter” paper (presentation of 20 minutes) for the
“Parallel” session and the “longer” paper (of 40 minutes) for the
“Plenary/Panel” sessions. The Executive Committee will establish two
Panels on the general topics of the “Republic”, for which three papers for
each (total six) are selected out of the “longer papers”.
Judging from the previous symposia, a larger number of papers may be
submitted than we can accommodate. In that case, the evaluation by the
Executive Committee will become crucial, so we advise all applicants to
write abstracts clearly and carefully.
The privilege of submitting papers is confined to paid-up members of the
Society: each member can submit one abstract, written in any of the five
official languages. The author’s information (contact address, e-mail
address, fax, and affiliation) should be attached to the abstract (not
included in the word limit).
The abstract can be submitted through the “IPS 2010” conference website
(to start in summer; it will be indicated on the site how to submit the
file), or sent to the following e-mail address / fax / postal address of
the IPS Tokyo Office at Keio.
Website: http://phil.flet.keio.ac.jp/ips2010/
E-mail: ips2010@phil.flet.keio.ac.jp
Fax: +81-(0)45-566-1102 (addressed to Notomi at Keio University)
Postal Address: IPS Tokyo Organizing Committee,c/o Noburu Notomi, Faculty
of Letters, Keio University, 4-1-1, Hiyoshi, Kohoku-ku, Yokohama,
223-8521, Japan

We will acknowledge the receipt by e-mail or surface mail (the latter only
for those who do not use e-mail), so if you do not receive any response
over a week, please contact the TOC (ips2010@phil.flet.keio.ac.jp /
notomi@z8.keio.jp).

All papers will be evaluated by the Executive Committee in the last two
months of 2009, and notifications will be sent out early in January 2010.
Those whose abstracts are accepted for presentation are next requested to
submit enlarged abstracts in two languages (e.g. German & English, Italian
& French) by mid April. Full papers should be sent to the TOC by June
2010, to be posted on the website in the “pdf” file for “download”.

(3) Election of new Regional Representatives, and choice of venue for the
2016 Symposium
Two members of the committee, François Renaud (representing North
America) and Álvaro Vallejo Campos (one of the two members
representing Europe) are due to retire in 2010, and must be replaced. The
other regional representatives will be re-elected automatically unless
other candidates are nominated. The election will be held at the General
Assembly in the Tokyo Symposium, and nominations, signed by at least two
members in good standing, may be sent to the TOC by the end of June 2010.
Proposals are also invited for a venue for the meeting of 2016, after the
X Symposium Platonicum in Pisa in 2013. Statements of willingness to host
such a meeting should be submitted to the TOC with the details of the
venue proposed and the expected degree of support, by the end of March
2010. The proposal(s) will be circulated well in advance, and the venue
will be decided, in accordance with the Statutes, by a vote of the members
present at the General Assembly.

First Annual Dutch Conference in Practical Philosophy, 2-3 Oct 09

2009-04-07T01:35:00.000-07:00

The Netherlands School for Research in Practical Philosophy (Onderzoekschool Ethiek) is pleased to announce the first Annual Dutch Conference in Practical Philosophy, which will be held on 2-3 October in conference centre Zonheuvel, in Doorn, the Netherlands.

Link: http://www.ozse.nl/index.php?option=com_content&task=view&id=73&Itemid=1

Ethics & Compliance Officer training program

2009-02-05T00:08:00.001-08:00

4 more places available for the Ethics & Compliance Officer training program, ECO#82 Series (February 13 - April 4, 2009). Apply now and get a 30% discount. You will also benefit of a special waiver for the CECO Certification Exam.

The participants to the ECO#82 Series (March 13 - April 4, 2009) are coming from companies such as Pfizer Romania, Unicredit Tiriac Bank, Banca Transilvania, BCR Erste etc.

Cicero rewriting Plato: three exploratory seminars

2009-01-31T01:17:00.000-08:00

The Durham Centre for the Study of the Classical Tradition (http://www.dur.ac.uk/classical.tradition/) is in the early stage of developing a research project tentatively entitled ŒCiceroniani sumus: the influence of Cicero on the cultural imaginary of the West¹. A central theme here is Cicero¹s role in mediating and transforming Greek philosophy, not least through his translations and adaptations of Plato. As a first sounding of this territory, the Centre will sponsor three exploratory seminars in Epiphany term 2009 that will look at Cicero¹s engagement with Plato in the de Republica:

Seminar 1: Cicero, de Republica 1.65-67 ~ Plato, Politeia 8. 562c - 563c.

Seminar 2: Cicero, de Republica 3.27 ~ Plato, Politeia 2.360e - 362b.

Seminar 3: Cicero, de Republica 6.26-29 ~ Plato, Phaidros 245cff.

The seminars are open to all. Indeed, an analysis of Cicero¹s reception of Plato should ideally draw on expertise in an unusually wide range of areas within the field: ancient Greek, Greek philosophy, Latin, Roman history, and political theory, among others. The seminars are designed to bring together experts in all of these areas, in what we hope will be a mutually illuminating conversation. We shall work with the original texts, but also translations, and, even though we shall be discussing points arising from the Greek and the Latin, there is no expectation that participants have these languages.

Dates and times:

Seminar 1: Friday, 6 February, 1 - 2.30 pm
Seminar 2: Friday, 27 February, 1 - 2.30 pm
Seminar 3: Friday, 13 March, 1 - 2.30 pm

If you are interested in joining, please contact either Louise Hodgson
(l.l.hodgson@durham.ac.uk) or Ingo Gildenhard (ingo.gildenhard@dur.ac.uk).

We shall distribute readings (original texts, translations, commentaries) to all participants early next week.

Louise Hodgson
Ingo Gildenhard

CONF: Neo-Platonism and Its Legacy

2008-09-29T06:32:00.000-07:00

Call for Abstracts

2009 ANNUAL CONFERENCE ON CHRISTIAN PHILOSOPHY

FRANCISCAN UNIVERSITY OF STEUBENVILLE
April 24th and 25th 2009

NEO-PLATONISM AND ITSCLEGACY

Keynote Speakers
John Dillon, Trinity College Dublin
Stephen Gersh, University of Notre Dame
Wayne Hankey, Dalhousie University

The MA Philosophy Program at Franciscan University of Steubenville invites all scholars

working in the area of Neo-Platonism to submit abstracts on any topic relevant to the

theme of the conference. This includes especially the Medieval, or Renaissance periods,

but can be the Modern or Contemporary periods as well. Graduate students are welcome

to submit proposals. Abstracts should not exceed one page and must be received by email
or hard copy by March 24th 2009. Finished papers should not exceed 25 minutes reading
time. Proceedings of the conference will be published in Fides Quaerens Intellectum.
Conference and meal fees, including lunches, dinner and closing banquet are waived for
all those presenting papers. Submissions should be sent to:

Dr. Mark Roberts
Director, MA Philosophy Program
Franciscan University of Steubenville
1235 University Blvd.
Steubenville, OH 43952
Email: mroberts@franciscan.edu

CONF: Teleology in the Ancient World. The Dispensation of Nature

2008-09-29T06:28:00.000-07:00

Venue: The University of Exeter, 8-11 July 2009

Organisers: Dr. Julius Rocca and Prof. Christopher Gill

An international conference which will discuss the ways teleological arguments were used in medicine and philosophy in antiquity, and how these arguments have continued to inform and influence current debate on evolution, creationism, and intelligent design. As well as examining philosophical contributions to the subject, ranging from Platonism to Stoicism, a special aim of the conference is to show how ancient medical thinking on this topic relates to ancient philosophical ideas. Examining teleological methodologies in ancient medical thought from Hippocrates to Galen will offer a critical evaluation on the place of teleology within medical science, its cultural contexts, its account of human development, and teleological responses to competing explanatory theories of human structure and function.

Keynote speaker Professor David Sedley, University of Cambridge, “Socrates’ place in the history of teleology.”

Other speakers include: Elizabeth Craik, University of St. Andrews; John Dillon, Trinity College, Dublin; Rebecca Flemming, University of Cambridge; R. J. Hankinson, The University of Texas at Austin; M.R. Johnson, University of California, San Diego; Mariska Leunissen, Washington University in St. Louis, Missouri; Jan Opsomer, University of Cologne; Mark Schiefsky, Harvard University; Samuel Scolnicov, Hebrew University of Jerusalem; R.W. Sharples, University College London; Harold Tarrant, University of Newcastle, Australia; Philip van der Eijk, University of Newcastle upon Tyne.

For further information, including accommodation and conference booking, please contact:

Dr Julius Rocca or Professor Chris Gill,

Department of Classics and Ancient History,

University of Exeter,

Amory Building,

Rennes Drive,

Exeter, EX4 4RJ,

J.S.C.Rocca@exeter.ac.uk

C.J.Gill@exeter.ac.uk

Bookfest 2008: Recomandarile mele

2008-06-04T00:35:00.001-07:00

Pentru cei care vor trece pe la Bookfest '08, am pregatit o scurta lista de recomandari. Sunt sigur ca in felul acesta veti putea sa va descurcati mai bine in masa de maculatura care va fi aruncata in joc in editia de anul acesta (la fel ca si in precedentele).

LANSARI DE CARTE
Joi, 5 iunie 2008

___15.00. __ Editura Herald: Sf. Maxim Marturisitorul, Capete gnostice (Despre teologie si despre iconomia intruparii Fiului lui Dumnezeu); Trad. & ed. Walther Prager, 2008.
___17.00. __ Editura Paideia: Anton Toth, Simon Magul in literatura crestina a primelor patru secole (2006) si Filosofie si gandire religioasa in secolul II d.Hr. (2008).
Vineri, 6 iunie 2008
___16.00.__ Editura Paralela 45: Richard Rorty & Gianni Vattimo, Religiile viitorului (2008). Invitati: Mircea Flonta, Mircea Dumitru.
Duminica, 8 iunie 2008
___15.00. __ Editura Humanitas: Alexandru Dragomir, Seminte (2008).

APARITII 2008
(alaturi de cele mentionate mai sus)
__ECO, Umberto -- Poeticile lui Joyce; Tr. Cornel Mihai Ionescu, Edit. Paralela 45, Bucuresti, 2008.
__NAILS, Debra -- Oamenii lui Platon. O prosopografie a lui Platon si a altor socratici; Tr. C.O. Tabarcea, Edit. Humanitas, Bucuresti, 2008.
__HEIDEGGER, Martin -- Ontologie. Hermeneutica facticitatii; Tr. Christian Ferencz-Flatz, Edit. Humanitas, Bucuresti, 2008.
__TOMA d'AQUINO -- Despre fiind si esenta; Tr. Eugen Munteanu, Edit. Polirom, Iasi, 2008 (ed. II-a).
"Chora. Revues d'Etudes anciennes et medievales", vol. 5, 2007.

Map of Happiness

2008-05-27T09:49:00.000-07:00

My PhD thesis is about Aristotle and Thomas Aquinas' concept of happiness, but I never thought of how people see themselves. Probably, because I was more interested in the theoretical approach. And not until I found a strange website called "The Map of Happiness" -- http://www.mapofhappiness.com/

Colloque international, Université de Nancy 2: "Expertus sum : l’expérience par les sens en philosophie naturelle médiévale"

2008-05-27T00:46:00.000-07:00

Date et lieu

Du jeudi 5 février 2009 à 9h00 au samedi 7 février à 13h, à l’Université Nancy 2, Campus Lettres et Sciences Humaines, 3 place Godefroid de Bouillon, 54000 Nancy, France.

Organisation et Contacts

Atelier Vincent de Beauvais, Encyclopédisme et transmission des connaissances (UMR 7002 Moyen Age) : Isabelle Draelants isabelle.draelants@univ-nancy2.fr
Laboratoire d’histoire des sciences et de Philosophie, Archives Henri Poincaré, (UMR 7117) : Thomas Bénatouïl thomas.benatouil@univ-nancy2.fr

Thématique

La thématique de l’expérience sera abordée sous les aspects de la théorie de la connaissance, des liens entre experientia et auctoritas, de la formulation de l’expérience dans les textes et du genre littéraire consacré à l’expérience. On envisage d’examiner les questions suivantes :

Comment l’expérience par les sens est-elle considérée par les philosophi naturales par rapport à la rationalité ?

Importance de la transmission des connaissances dans l’évolution de la notion d’expérience.

Influence des textes traduits du grec, de l’arabe et de l’hébreu sur l’émergence de l’expérience et les mutations consécutives des classifications des sciences.

Parts respectives de l’auctoritas livresque et de l’expérience par les sens dans les ouvrages de philosophie naturelle. Signification des expressions expertus sum, cum expertum fuerit, experimentator, etc., dans les textes philosophiques (commentaires, compilations didactiques, questions disputées, etc.).

Théories de la forme spécifique, de la forme substantielle, des qualités naturelles, etc. : la philosophie de la nature face à l’expérience.

Naissance du genre des experimenta – leur place dans les domaines de la médecine, de la pharmacopée, de l’alchimie, de l’astrologie, de la physiognomonie et en général dans les sciences naturelles. Avec une attention particulière pour l’évolution des disciplines savantes suite à l’émergence de la magie.

Limites chronologiques et principe d’organisation

La période d’assimilation des connaissances qui accompagne ou succède à la traduction des textes greco- et arabo-latins (12e-14e s., avec prolongements éventuels), mais en tenant compte de la transmission des savoirs depuis l’Antiquité.

C’est la raison pour laquelle l’organisation du colloque prévoit non seulement l’intervention de médiévistes comme orateurs, mais aussi de spécialistes de l’Antiquité comme « discutants » pour chacune des « sessions » du colloque.

More details on Calenda

pipl - search people on the Internet

2008-05-27T00:42:00.000-07:00

Today, while I was searching for various medievalists, I found a very useful tool for this kind of web search -- pipl.com. I was amazed by the results. Try looking for your own name :D

The Artemidorus Papyrus Conference

2008-05-22T04:35:00.000-07:00

St. John's College, Oxford University, June 13th, 2008.

The one-day conference at St John's College, Oxford, aims to bring specialists on all aspects of the papyrus together. We are especially glad that colleagues from Germany, Italy, Switzerland, the UK and the USA have agreed to participate: While Prof Dr Luciano Canfora (Bari/Italy) has had to cancel due to other commitments, we shall hear Prof Dr Margarethe Billerbeck (Fribourg/CH), Prof Dr Bärbel Kramer (Trier/Germany), Dr Dirk Obbink (Oxford/UK), Prof Dr Peter Parsons (Oxford/UK), Nicholas Purcell FBA (Oxford UK), Prof Dr Richard Talbert (UNC Chapel Hill/USA) and Prof Dr Nigel Wilson (Oxford/UK).

The aim of the conference is to study the artefact, and its text, map, and images, as "gobbets" first (in a well-established Oxford tradition), thus contributing to a deeper understanding of what the papyrus presents, before discussing probabilities and authenticities.

Official website: www.artemidorus.de

Saint Anselm of Canterbury and His Legacy

2008-05-13T01:49:00.000-07:00

"Saint Anselm of Canterbury and His Legacy", international conference to be held in 2009 at the Centre for Medieval and Renaissance Studies, University of Durham.

Keynote speaker: Rev. Brian Davies, O.P.

Official website: http://www.dur.ac.uk/cmrs/conferences/anselm2009/
Blog: http://anselm2009.blogspot.com/

The Virtues and the Formation of the Feminine Moral Subject: 1250-1550

2008-05-07T09:21:00.000-07:00

As part of the 7th ANZAMEMS Conference to be held 2-6 December 2008 at the University of Tasmania, Hobart, we propose to hold a symposium, with several sessions, devoted to the construction of women as virtuous agents in texts written by and for them during the period 1250-1550 This symposium will explore the construction of women as virtuous agents in texts written by and for them during this period. This was time during which there were great political upheavals and setbacks for women, such as their exclusion from the succession in France but which also spawned the Reformation and /querelle des femmes/, and produced a number of significant texts which demonstrate women’s effective moral didacticism.

Our focus will be on works dedicated to women or written for their edification, such as devotional texts and manuals for princesses, as well as ethical and didactic works written by women such as Marguerite Porete, Christine de Pizan, Laura Cereta, Vitoria Colonna, Gabrielle Bourbon, Marguerite of Navarre, etc. Writing during a period when contemplative spirituality vied with more classical representations of active virtue, and against the background of Aristotelian and biblical representations of women as defective males and as particularly susceptible to vice, the above women adopted various strategies of self-authorization. We are particularly interested in exploring the continuities and discontinuities between women’s texts, and in women’s understanding of the good life for women and men, as well as the differences, if any, between female and male authored texts. We also invite the discussion of Platonic, Stoic, Epicurean, Aristotelian and monastic conceptions of virtue in women’s self-representation as
virtuous subjects.

Could those interested in contributing to this stream indicate their interest as soon as possible and no later than 1st July 2008 to Karen.Green@arts.monash.edu.au . A 500 word abstract will be required by 20th August 2008.

A published volume on the topic is proposed. Contributors who are unable to attend the Hobart Conference, but would like to contribute a paper to the volume are invited to submit papers for consideration by December 15th 2008.

Convenors: Janice Pinder, Constant Mews and Karen Green.

Augustine Again: "After Augustine. A Survey of His Reception from 430 to 2000"

2008-05-07T09:11:00.000-07:00

The St. Andrews School of Classics is currently managing a complex research project dealing with St. Augustine's reception from 430 to 2000.

More details: http://www.st-andrews.ac.uk/classics/after-augustine/

Platonic Colloquia, IX (2008), Phaedrus

2008-05-07T09:05:00.000-07:00

The conference will take place in the Kłodzka Valley in OCTOBER 2008. The papers should be submitted in one of the following languages: English, German, Polish. They will be qualified the ground of the abstracts. Papers written in Polish should be accompanied by the abstract translated into another language, preferably English. The texts will be published in the Conference Proceedings. The abstracts should be sent no later than 30th April 2008. All participants will be notified by mail and e-mail before 31th May 2008. The registration fee is 350 PLN (about 80€).

The abstracts please send to:
Dr. Artur Pacewicz
University of Wroclaw
Institute of Philosophy
ul. Koszarowa 3
51-149 Wrocław
art_pac@wp.pl

New Augustinian Sermons Found

2008-05-07T08:54:00.000-07:00

"Four entirely new sermons and two up to now only partly known sermons were recently discovered by I. Schiller, D. Weber und C. Weidmann (scholars at the CSEL / Vienna); the new texts are preserved in a 12th century manuscript in the Bibliotheca Amploniana (Erfurt, Germany). The codex, probably written in England, transmits approximately 70 sermons of Caesarius, Pseudo-Chrysostom, Augustine, the Venerable Bede and others. [...]

Three of the new Erfurt sermons deal with aspects of charity and almsgiving (Erfurt 2, 3, 4). Two others were delivered at feasts of martyrs: Erfurt 1 is on Perpetua and Felicitas, Erfurt 6 (probably incomplete) on Cyprian. One sermon deals with resurrection (Erfurt 5).

The new texts will be edited in two parts: Erfurt 1, 5, and 6 in Wiener Studien 121 (2008), Erfurt 2, 3, and 4 in Wiener Studien 122 (2009)."

Source: http://www.oeaw.ac.at/kvk/kv09engl.htm

Oxford Plutarch Conference

2008-04-22T23:51:00.000-07:00

Oxford Plutarch Conference
14-15 July 2008

Plutarch and Philosophy- scholarship and/or dilettantism?

Plutarch quite possibly would have wanted to be remembered as a
philosopher or teacher of philosophy. Yet it is his monumental Lives of
Greek and Roman statesmen that, for the most part, have lent him a
standing reputation through the centuries. Plutarch’s philosophical side
remained more or less in the shadow of his moralist biographies partly, it
seems, because of its dilettante and popularised appearance and partly
because of its sometimes mystical obscurity. Fortunately, this no longer
seems to be the case: in the last few decades there has been a growing
interest in, and appreciation of, Plutarch as a philosopher-scholar. The
conference on ‘Plutarch and Philosophy’ seeks to appraise the changing
tide in the approaches to Plutarch’s philosophical activity and move the
debate forward, by bringing together international scholars with expertise
on different aspects of Plutarch’s oeuvre.

Keynote Address: Professor Donald Russell (Emeritus Professor, University
of Oxford)

Speakers: Prof. Keimpe Algra (Utrecht), Dr Mauro Bonazzi (Milan), Prof.
Frederick Brenk (Pontifical Biblical Institute of Rome), Prof. John Dillon
(Trinity College Dublin), Prof. Heinz Gerd Ingenkamp (Bonn), Prof. Judith
Mossman (Nottingham), Prof. Jan Opsomer (Cologne), Prof. Chris Pelling
(Oxford), Prof. Aurelio Pérez Jiménez (Málaga), Prof. Luc van der Stockt
(Leuven), Prof. Frances Titchener (Utah State University), Dr James Warren
(Cambridge)

Conference Organiser: Dr Eleni Kechagia (Keble College, Oxford)

Venue: Ioannou Centre for Classical and Byzantine Studies, 66 St Giles,
Oxford

STUDENT BURSARIES AVAILABLE

DEADLINE FOR BOOKINGS: 10 JUNE 2008

The Conference is funded by: the John Fell OUP Fund, the Hellenic Society,
the Classical Association and the Faculty of Classics, University of
Oxford.

2 New Conferences and one important research resource

2008-04-04T09:51:00.001-07:00

Medieval Relativism and its Legacy, 1230-1450
Université Paris I Panthéon-Sorbonne
Paris, June 5-7, 2008

- x -

Translating the Middle Ages
University of Illinois at Urbana-Champaign
Urbana (IL), October 28-29, 2008

- x -

Inter Libros
"Inter Libros is an interactive research guide for classics and medieval studies research, created by Harvard College librarians in collaboration with Harvard faculty and departments."

2008 Medieval Philosophy Conferences

2008-03-25T05:20:00.000-07:00

Cornell Summer Colloquium in Medieval Philosophy, Cornell University, May 29-31, 2008
Vagantes 2008. Seventh Annual Graduate Medieval Conference, Ohio State University, Feb. 28-Mar.2, 2008
(further details on Vagantes site)

Istoria filosofiei romanesti: Dictionarul de filosofi romani

2008-03-08T22:43:00.000-08:00

In urma cu vreo 7, 8 ani, profesorul M. Balan de la Facultatea de Filosofie din Bucuresti avea initiativa realizarii unui Dictionar de filosofi romani dupa standarde din lumea academica anglo-saxona. Desi multi dintre cei selectati s-au aratat foarte interesati de anumiti autori, rezultatele au fost, intr-o oarecare masura, timide. Foarte putini, mult prea putini, dintre cei care isi asumasera o astfel de sarcina au mers sa desfasoare prima etapa la Biblioteca Academiei, i.e., etapa cercetarii cantitative.

Intentia editorului cu privire la rezultatele cercetarii cantitative, si la intocmirea careia a concurat si Ioan Lucian Muntean (pe atunci, asistent la aceeasi institutie), era aceea de a realiza o baza de date electronica la care sa aiba acces toti cei care lucrau la dictionar si, mai tarziu, oricine ar fi dorit sa se dedice istoriei filosofiei romanesti. Respectiva baza de date capatase un oarecare contur pana la momentul in care proiectul a fost abandonat.

Dupa nu foarte mult timp, am aflat intamplator ca Institutul de Filosofie al Academiei Romane incepuse un proiect similar cu informatii si material de la cativa dintre cei care lucrasera la proiectul dlui Balan. Dar nu asta m-a uimit cel mai tare, ci faptul ca indivizii care inainte de '89 se ocupasera de "materialism dialectic" aveau acum pretentia de a intreprinde in mod exclusiv un astfel de proiect. Evident ca pe langa acestia se aciuasera si cativa tineri, dar dezamagirea era legata de personajele care isi faceau veacu' -- si sa nu-si faca nimeni iluzii ca nu se mai perinda si acum -- pe la Institutul de Filosofie. Aproape toti acesti indivizi nu au avut niciodata nimic in comun cu filosofia, cu exceptia faptului ca aveau o 'origine sociala buna'. Iar acum, comportamentul lor neschimbat reclama exclusivitate asupra proiectului. In felul acesta, usa Bibliotecii Academiei Romane, la momentul respectiv controlata in mod direct de directorul institutiei,* s-a ferecat bine pentru cei mai tineri, care nu erau cadre didactice sau cercetatori angajati la Institutul de Filosofie.

Insa nu as cadea in extrema lui Liiceanu si sa spun ca acesti indivizi ar trebui sa se retraga din viata publica, sa-si faca bagajele si sa elibereze Institutul. Nu, nu. Cred ca o astfel de viziune e la fel de bolnava -- asa cum spunea profesorul A.-P. Iliescu in recenta scrisoare deschisa catre persoana tocmai mentionata -- ca si cea profesata de legionarii care doreau epurarea universitatilor de profesorii evrei sau cea a comunistilor care au trimis inlectualii romani la Canal. Mai degraba avem nevoie de dialog si nu de exclusivisme, avem nevoie de comunicare si nu de dialoguri ale surzilor. Avem nevoie de receptare si recenzare critica, avem nevoie de inclestari pe argumente si nu pe istorii personale. Iar "clubul de la Academie", la fel ca si cel de la "Universitate", nu este dispus nici la colaborare, nici la dialog.
Insuficienta cea mai mare pe care am resimtit-o toti cei care am lucrat la proiectul dlui Balan a fost legata de lipsa instrumentelor (bibliografii si biografii, dictionare si indexuri). Nici astazi nu ne putem lauda ca avem instrumente, mai ales ca piata de carte nu ar putea sustine nici macar un tiraj de 50 de exemplare.

Apoi, nu poti sa pornesti un astfel de proiect cu persoane care sunt doar accidental sau insuficient legate de preocupari inspre un "filosof" roman sau altul. Este nevoie de o anumita expertiza pentru a scrie 15 randuri despre ontologia lui Noica, expertiza ce se obtine prin studiu indelungat si publicatii consistente pe aceasta tema. Nu oricine poate realiza un articol de dictionar, nu orice profesor de filosofie sau cercetator de la Institut are capacitatea de a scrie intr-o anumita maniera (concis, argumentat, explicit formulat, intr-o limita anume de cuvinte etc.). Poate de aceea a esuat proiectul initial, poate de aceea a esuat si proiectul Academiei. Nu am avut un spirit critic indeajuns de puternic pentru a ne vedea limitele. Sper sincer sa nu fie si cazul proiectului "Enciclopediei On-line a Filosofiei Romanesti".

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* Imi amintesc cum am fost introdus de secretara in cabinetul directorului, o camera slab iluminata si dominata de mobilierul vechi, din lemn masiv, si am fost luat la intrebari cu privire la scopul cererii de a obtine permis de cititor. Dupa ce am fost mustruluit bine pe tema insuficientei mele maturizari (aveam vreo 22 de ani) si impertinentei mele juvenile (la refuzul obscen pe care mi l-a transmis i-am replicat ca e un securist care traieste bine mersi pe spinarea contribuabililor - o tema mai veche: daca Biblioteca Academiei Romane este publica sau nu de vreme ce Academia Romana este institutie publica), secretara s-a induiosat de mine si mi-a semnat ea in locul directorului.

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Revista de filosofie (Bucuresti, 1907-1943). Indice bibliografic de Martin Bodinger; B.C.U. "Mihai Eminescu", Iasi, 1975.

Doctor Virtualis

2008-02-24T14:56:00.000-08:00

Today, I discovered a new on-line journal for the history of medieval philosophy: "Doctor Virtualis. Rivista online di storia della filosofia medievale". Although I cannot make any comments on the quality of the papers present there (because I didn't have the time to read any materials), I want to mention four articles that caught my attention:

Francesco Bottin, Dal 'logos' al 'verbum': Gadamer traduce/tradisce Tommaso che traduce/tradisce Aristotele
Francesca Forte, La poetica aristotelica nella tradizione islamica
Orsola Rignani, Ruggero Bacone su traduttori e traduzioni
Claudio Fiocchi, Problemi di traduzione della "Politica" di Aristotele

O incercare de a recupera un roman: Benjamin Fondane

2008-02-24T14:16:00.000-08:00

Sunt foarte putini romanii care stiu cine a fost Benjamin Fondane. Revista "Observator Cultural" incearca in numarul 153/2008 sa-l restituie pe acest 'exilat' (in fapt, expatriat) al culturii romane cititorilor sai. Din cate inteleg, este vorba de un proiect intitulat chiar Restitutio Benjamin Fondane, care ar urma sa sprijine publicarea in limba romana a scrierilor lui Fondane.

Pentru a afla mai multe despre Benjamin Fondane, puteti consulta Wikipedia in limba romana aici.
(N. 14 noiembrie 1898, Iasi; M. 2/3 octombrie 1944, Auschwitz-Birkenau)

---
rondel de toamna

iti plange toamna in priviri
si-ti moare lenes la fereastra
in odaita ta albastra
privesti bolnavii trandafiri

tu stai pe ganduri si te miri
frumoasa pasare sihastra
iti plange toamna in priviri
si-ti moare lenes la fereastra

in cripta sfintelor iubiri
te poarta lin iubirea noastra
si te-ofilesti precum in glastra
se sting bolnavii trandafiri
iti plange toamna in priviri

[Preluat de pe agonia.ro]

---
Recomandari:

Gabriella Farina, Benjamin Fondane e le gouffre; Artemide, Roma, 2003.
Michel Carassou, Benjamin Fondane: Selective Bibliography; in "Cardozo Studies in Law and Literature", vol. 6, 1994, nr. 1, pp. 119-122.
Arta Lucesco, Rediscovering Benjamin Fondane; Peter Lang, 2003.

---
Intamplator aflu ca exista si o Société d'études Benjamin Fondane.

Revista de Filosofie Analitica

2008-01-25T08:59:00.000-08:00

Luni, 28 ianuarie 2008, Societatea Romana de Filosofie Analitica lanseaza oficial Revista de Filosofie Analitica.

Cuprinsul vol. I, 2007, nr. 1:

STUDII

Ilie PÂRVU, Tradiţii ale filosofiei analitice în România

Marin BĂLAN, Filosofia analitică şi filosofia medievală

Christopher KIRWAN, Forma demonstraţiei lui Mill
din capitolul IV al lucrării “Utilitarismul”

Mircea DUMITRU, Obiecte ficţionale şi descripţii libere

Constantin STOENESCU, Cine a ucis pozitivismul logic?
Dosarul unui autodenunţ: Karl R. Popper

Valentin MUREŞAN, Este etica aplicată o aplicare a eticii?

Cristian DUCU, Argumentele lui J.S. Mill pentru principiul
non-intervenţiei

INTERVIU

Mircea Flonta: “Filosofia analitică m-a impresionat prin
autenticitate …”

PUBLICAŢII şi EVENIMENTE

Pentru autor

New Book: Proceedings of the Intl. Conf. "J.S. Mill. 1806-2006"

2008-01-23T05:40:00.001-08:00

Valentin Muresan, Cristian Ducu (eds.), Proceedings of the International Conference “John Stuart Mill. 1806-2006”, University of Bucharest, November 3-4, 2006; University of Bucharest Press, Bucharest, 2007, 315 pp. ISBN: 978-973-737-412-7.

This volume contains a selection of papers presented at the “John Stuart Mill. 1806-2006” International Conference held at the University of Bucharest, Faculty of Philosophy, between 3-4 November 2008. An electronic version will be available on-line at the end of January 2008.

Contents:

Editors’ Note

J.R. Lucas, Can the Theory of Games Save Mill’s “Utilitarianism”?

Christopher Kirwan, The Shape of Mill’s Proof in Chapter 4 of “Utilitarianism”

Valentin Muresan, A Sympathetic Approach to Mill’s ‘Proof’

John Skorupski, Liberalism as Free Thought

Rob Devigne, J.S. Mill and the Politics of Liberty and Wisdom

George Schedler, A Conflict in “On Liberty”

Adrian-Paul Iliescu, J.S. Mill’s Views on Democracy: Are They Still Valid?

Cristian Ducu, J.S. Mill’s Arguments for Non-Intervention

Eldon Eisenach, Migrations of ‘Spirit’ in Mill’s Theory of History

Peter Cave, Sex Objects: Subjections, Objections and Fictions – all Grist to his Mill

Dimitris Sotiropoulos, J.S. Mill in the History of Economic Thought: should he be regarded as a neoclassical economist?

Dragan Stoianovici, On Mill’s Philosophy of the Syllogism

Sorin Costreie, Proper Names: Mill, Russell and Frege

About Contributors

100% aiureli -- cu Dan Puric si Robert Turcescu

2008-01-03T07:44:00.000-08:00

Zilele trecute, postul de televiziune Realitatea a difuzat emisiunea "100%" gazduita de Robert Turcescu si avand in postura de invitat pe actorul Dan Puric. Titlul acestui episod a fost "Romania lui Dan Puric" si a constituit un monolog de circa o ora despre starea actuala a lumii romanesti si rostul romanilor in lumea europeana. Ceea ce m-a interesat pe mine a fost sa vad -- pentru ca aveam o oarecare idee despre ce crede si balmajeste Dan Puric -- cum, aiurind in fraze frumos aranjate idei teologice (cu precadere teologice) cu diverse lucruri despre fizica atomica, matematica, filosofie, el vrea sa identifice si sa explice esenta "romanismului". Fara sa exagerez impresia pe care mi-a lasat-o emisiunea respectiva, am pierdut timpul ca sa inteleg tipul de "mesianism" promovat de Dan Puric, un "mesianism" imbracat intr-o haina noiciana. Pentru a ilustra acest mesianism ciudat si desantat redau aici cateva propozitii rostite de D.P.: "trairea mistica e sa vezi prin si peste"; "il alungam pe Dumnezeu din timpul nostru"; "poporul roman are ascendentul tacerii [...] taci si spui [...]"; "nu trebuie sa ne canalizam pe imaginea noastra in lume ci pe icoana lui Dumnezeu"; "nu are Rusia atatia sfinti cati a dat Romania"; "trebuie recrestinata prin marturisire si clasa politica".

Cazul Orban si lipsa de deontologie a jurnalistilor romani

2007-12-19T14:07:00.000-08:00

In ultimele zile s-a vorbit pe toate canalele tv si de radio, prin toate ziarele centrale si locale despre asa-numitul caz Orban. In fapt, totul se invartea in jurul ideii ca ministrul Ludovic Orban ar fi produs un accident in zona Cotroceni soldat cu avarierea unui alt autoturism si a fatadei unui magazin, precum si cu o presupusa victima. Ministrul, asa cum au relatat majoritatea jurnalistilor, ar fi incercat musamalizarea cazului si s-ar face vinovat de nedeclararea accidentului la Politie. Acestea sunt faptele relatate (* de presa romaneasca si nu de martori oculari asa cum s-a tot spus prin stanga si prin dreapta) pana acum, iar ele trebuie probate inainte de a se constitui parte a unei actiuni a institutiilor statului indreptate impotriva ministrului amintit. Pana cand se va dovedi ca lucrurile au stat intr-adevar asa, domnul Ministru sau domnul Popescu sau X-lescu beneficiaza, conform Constitutiei Romaniei, de prezumtia de nevinovatie.

Insa eu nu vreau sa scriu nici despre faptele incriminate, nici despre domnul Orban (printre altele pentru ca imi este antipatic). Subiectul care ma intereseaza este modul cum presa romaneasca a relatat si comentat despre acest "caz". Ceea ce m-a uimit intr-o masura extraordinar de mare -- dar nu din perspectiva cuiva care nu stie ce e in aceasta breasla -- a fost faptul ca acei jurnalisti care se bat cu pumnul in piept ca sunt cei mai inversunati si mai voinici aparatori ai libertatii presei si promotori ai deontologiei profesionale in aceasta profesie s-au incapatanat sa dovedeasca nu doar contrariul ci si faptul ca sunt total lipsiti de orice scrupule in a-si atinge anumite scopuri. Ma refer aici la Robert Turcescu, Mihai Tatulici si Cristian Tudor Popescu, pe de o parte, si la Mihai Gadea si Dana Belciug, pe de alta.

In primul caz, cei trei si echipa Realitatea TV au manipulat informatiile pe care le-au detinut si au incercat sa acrediteze ideea ca respectivul domn ar fi accidentat o tanara si s-ar fi inteles pentru o anumita suma cu parintii acesteia pentru a scapa de scandal. Chiar si daca lucrurile ar fi stat astfel, faptul ca ei nu au prezentat absolut nici o dovada in acest sens, desi au sustinut ca au martori, reprezinta din perspectiva oricarui cod deontologic o grava abatere. In al doilea rand, ei au sustinut ca Orban minte fiindca tace. Orice persoana rationala poate sesiza eroarea unei astfel de argumentari. In al treilea rand, reporterul Realitatea TV care a incercat sa obtina o declaratie din partea rudelor presupusei victime au facut doua greseli elementare: au intrat pe proprietatea privata a familiei respective (si pot fi dati in judecata pentru ca au filmat de pe domeniul privat si nu de pe domeniul public asa cum spune legea) si au formulat niste intrebari care contineau deja raspunsul (evident ca raspunsul pe care il doreau ei).

In schimb, domnul Gadea de la Antena 3 m-a convins ca jurnalistii se cred niste zei mai mici care au dreptul sa faca tot ceea ce vor in numele a ceea ce ei cred ca reprezinta interesul public. Asta s-a intamplat fiindca a sustinut in emisiunea de ieri ca minunata sa colega Dana Belciug nu a comis nici o infractiune atunci cand a vorbit prin telefon cu una din rudele presupusei victime si s-a dat drept un apropiat al dl Orban. Contrar afirmatiei unui alt coleg al dlui Gadea facuta in aceeasi emisiune, Dana Belciug nu poate fi incriminata conform Codului Penal (art.240) pentru uzurparea de calitati oficiale. Insa un astfel de comportament contravine oricarei bune practici in domeniul jurnalistic si nu are nici o valoare in instanta pentru ca declaratia se obtine prin fals (Dana Belciug minte cu privire la identitatea ei, falsifica identitatea).

[voi reveni]

Vanatoarea de vrajitoare ia amploare sau doar continua?

2007-12-10T13:06:00.000-08:00

Nu scriu aceste randuri in apararea nimanui si nici acuzator la adresa altora. Pur si simplu sunt consternat de ceea ce se intampla in mediul academic romaneasc, unde, chipurile, oamenii isi pot folosi mai bine mintea/ratiunea/judecata. Se pare ca am gresit presupunand un asemenea lucru. De fapt, lumea romaneasca, indiferent de aspectele la care ne uitam -- politic, economic, social, academic, monden etc. -- este populata de aceleasi incongruente fiinte. Senzatia mea este ca sunt un actor pasiv al unui razboi dus oriunde si nu doar pe campul de lupta.

Dar despre ce este vorba?! Am citit in numarul de maine (i.e., 11 dec. 2007) al "Cotidianului" ca Academia Romana este pusa pe fapte mari. Cerandu-i lui Constantin Balaceanu-Stolnici, acest pastrator al valorilor romanesti autentice si stalp al moralitatii acestei societati dezorientate (sper ca ati surprins ironia -- ah, si sa nu uit, acelasi lucru se poate pune si alaturi de numele altor "boieri ai mintii"), sa ia pozitie fata de acuzatiile aduse de amintita publicatie, ei cred ca vor reusi sa inlature suspiciunile fata de "cel mai inalt for academic" din Romania. Supozitiile demersului lor sunt corecte: cineva trebuie sa ia mai intai atitudine fata de acuzatiile care ii sunt aduse si de-abia apoi judecat si condamnat. Evident ca in Romania de astazi nu mai conteaza deloc daca o persoana este condamnata inainte de a fi judecata. Insa eu nu sunt de acord ca un astfel de demers este cel putin bine intentionat. Vulpile nu pot judeca o vulpe pentru ca a furat o gaina din cotet si a mancat-o. Ar fi fost de preferat, dar imposibil in conditiile actuale, ca aceia care se vor pronunta in legatura cu prezenta unui presupus "turnator" in interiorul Academiei Romane sa fie ei insisi lipsiti de orice suspiciune. Dar acesta este un dezirat, nu si o situatie de fapt. De foarte mult timp se vorbeste despre "cuibul de viespi" de la Academiei si din institutele de cercetare pe care le gireaza. Exemplele sunt oferite deja de presa din toata tara si nu am sa insist si eu.

In al doilea rand, am mari semne de intrebare vis-a-vis de judecatile reparatorii. Asa cum spunea si Emi Socaciu in teza lui de doctorat: care sunt criteriile dupa care sa te ghidezi in repararea unei daune, pana unde ar trebui sa mearga actiunea reparatorie. E justificat sa ii iei titlurile academice unui individ pe motiv ca el a facut politie politica? evident, in cazul in care acele titluri sunt obtinute pe drept.

In al treilea rand, aceasta vanatoare de vrajitoare pe care "Cotidianul" si alte canale media o practica in mod sustinut este ea insasi un proces nu doar contestabil, ci intru-totul repudiabil. Nici dupa 17 ani de la asa-numita Revolutie nu suntem capabili sa tratam faptele obiectiv. S-ar putea sa mi se argumenteze ca nu am trait in comunismul acela atroce ca sa pot spune ceva pertinent. Dar as vrea sa le transmit contrapartilor mele ca acel regim era floare la ureche fata de ce a insemnat comunismul in Coreea de Nord sau fata de ce inseamna astazi democratia americana. Mult hulitul control al statului asupra individului e mai puternic in Statele Unite din zilele noastre decat era in vremea lui Ceausescu. Turnatoriile se practica astazi la fel de bine cum se practicau si atunci. In Amerik, culmea, te toarna proprii tai vecini ca nu ai declarat 5 dolari si nimeni nu le face dosar de retea. Delatiunile din presa romaneasca a lui 2007 sunt la ordinea zilei si au aceeasi intensitate ca si cele pe care le ofereau Scanteia sau alte "organe de presa" ale Partidului Comunist Roman. Asadar, intrebarea mea este: aceasta vanatoare de vrajitoare ia amploare astazi sau doar o continua pe cea inceputa in anii de dupa Revolutie (care era reversul partii "chinuite" in "Regimul lui Ceausescu")? Mai stim cine au fost calaii si cine victimele? Sau cine sunt calai si cine victime, in genere? Mai avem repere ale moralitatii astazi? Sau avem nevoie de asa ceva? Cine stabileste daca faptul ca X a turnat un student strain care vindea pe sub mana un blue-jeans sau o sticla de cocart american este unul moralmente corect sau nu? Sau ce diferente sunt intre cel care turna mai ieri la Militie si cel care toarna astazi la Politie? Cred domnii jurnalisti ca astazi nu sunt indivizi care merg de buna voie la Politie ca sa spuna ca in apartamentul vecin sunt niste "ciudati cu creasta rosie" sau niste "arabi cu masini scumpe si dugheana in Regie"? De ce unul care a turnat la Militie e mai blamabil decat unul care a turnat la Politie; de ce unul care a turnat la Securitate e mai blamabil decat unul care a turnat la SRI? Cred ca nimeni nu are pretentia ca ar putea oferi un raspuns general valabil. Cazurile se judeca in contextul lor particular si nu dupa niste etichete general valabile. Asa ca raman la convingerea ca trebuie sa astept o analiza obiectiva a faptelor inainte de a acuza in stanga si in dreapta.

URL: http://www.cotidianul.ro/index.php?id=16302&art=40183&cHash=f4188339ba

Se cauta absolventi de Filosofie! ... in UK!

2007-12-09T05:00:00.000-08:00

Daniela Cutas mi-a trimis un link catre un articol aparut in "The Guardian" si intitulat sugestiv I think, therefore I earn. Facand apel la niste date statistice din Marea Britanie, Jessica Sheperd, autoarea articolului, incearca sa acrediteze ideea ca in ultimul timp se cauta din ce in ce mai mult absolventi de Filosofie. Desi sunt de acord cu ceea ce se spune acolo, cred ca singurele lucruri care conteaza sunt parerile specialistilor HR care au fost intervievati. Si reiau aici doua dintre ele:

//Lucy Adams, human resources director of Serco, a services business and a consultancy firm, says: "Philosophy lies at the heart of our approach to recruiting and developing our leadership, and our leaders. We need people who have the ability to look for different approaches and take an open mind to issues. These skills are promoted by philosophical approaches."

Fiona Czerniawska, director of the Management Consultancies Association's think tank, says: "A philosophy degree has trained the individual's brain and given them the ability to provide management-consulting firms with the sort of skills that they require and clients demand. These skills can include the ability to be very analytical, provide clear and innovative thinking, and question assumptions."//

Cuvintele sunt de prisos.

URL: http://education.guardian.co.uk/higher/news/story/0,,2213665,00.html

Atelierele de Etica Aplicata - 14 dec 2007

2007-12-09T01:55:00.000-08:00

Intalnirea din data de 14 decembrie, orele 17.00, va fi dedicata modului de functionare si rolului comitetelor de etica. Toti cei interesati sa participe la aceasta intalnire sunt rugati sa faca un "survey" pe internet despre comitetele/comisiile/review boards de etica.

In al doilea rand, la cererea lui Alexandru Lucinescu am postat tot pentru aceasta intalnire un articol al lui Philipa Foot despre Moral Beliefs.

URL: http://www.ccea.ro/aea/

Aparitie: Daniela Cutas, GenEtica Reproducerii

2007-12-05T21:28:00.000-08:00

O aparitie destul de asteptata. Cartea Danielei Cutas, GenEtica Reproducerii. Politici ale moralitatii si moralitatea politicilor, a iesit de sub tipar in urma cu o luna de zile la Editura Ideea Europeana din Bucuresti. Cei care doresc sa o comanda o pot face aici. Este, dupa stiinta mea, una dintre primele rezultate romanesti pe aceasta tema. De acum incolo, cei care sunt interesati in Romania de etica reproducerii au un reper in acest segment al bioeticii.

Daniela, dincolo de colaborarile sale academice cu John Harris si colectivul acestuia de la Universitatea din Manchester, a reusit sa-si puna amprenta si asupra dezbaterilor din Romania in jurul temei reproducerii asistate. Articolele sale despre Cazul "Adriana Iliescu", doamna care a nascut la o varsta inaintata, au constituit o voce aparte intr-o dezbatere dominata de amatori si persoane lipsite de orice pregatire in domeniul bioeticii.

--
CUPRINS:

INTRODUCERE

Partea I: Delimitări teoretice preliminare
1. Filosofie, bioetică, principii, etică medicală
1.1. O abordare filosofică
1.2. Critica implicării filosofilor în etica medicală
1.2.1. Tentativa de asasinare a bioeticii filosofice
1.2.2. Teorie şi anti-teorie
2. Ingineria genetică umană şi eugenia
2.1. Ingineria genetică umană
2.2. Eugenia, pe scurt: greseala ‚naşterii bune’!
2.3. Eugenia, cazul românesc
2.4. Înapoi la ingineria genetică umană: este sau nu este eugenie?
3. Ingineria genetică umană şi dizabilităţile
3.1. Modelul social al dizabilităţii
3.2. Activism al dizabilităţii şi teoria feministă
3.3. Dizabilitate şi diferenţă
3.4. Argumentul „pierderii sprijinului” şi ingineria genetică negativă
3.5. Respingerea argumentului „pierderii sprijinului”
Concluzie

Partea a II-a: Demnitatea şi drepturile umane versus ingineria genetică umană
1. Convenţia de bioetică şi protocolul prin care este interzisă clonarea umană
2. Ce este demnitatea, ce sunt drepturile, şi de ce sunt umane?
2.1. Demnitatea
2.2. Drepturile
2.3. Înapoi la Convenţia de bioetică
2.3.1. Capacitarea celor vulnerabili
2.3.2. Atenţie: moralitate publică! Demnitatea – constrângere
3. Ingineria genetică umană şi aplicaţii ale conceptelor de demnitate şi drepturi
3.1. Despre reproducerea umană ca proces artificial
3.2. Clonarea umană
3.2.1. Clonarea reproductivă
3.2.2. Clonarea non-reproductivă şi cercetarea pe celule stem
3.3. Selecţia intre embrioni
3.4. Terapia genică
3.5. Ingineria genetică umană şi drepturile generaţiilor viitoare
Concluzie

Partea a III-a: Legiferarea moralităţii, cazul românesc: de la ingineria genetică umană la reproducerea asistată
1. Adoptarea Convenţiei de bioetică şi a Protocolului referitor la clonare
2. Studiu de caz: România şi reproducerea umană asistată
2.1. Starea de fapt
2.2. Asupra unei tentative de legiferare asupra reproducerii umane asistate
2.2.1. A fi sau a nu fi un cuplu: ale cui drepturi la reproducere?
2.2.2. Asupra motivaţiei de a deveni părinţi
2.2.3. Statutul embrionului, al copilului, şi al mamei surogat
2.2.4. Cerinţa „vârstei biologice de a procrea”
2.3. Cazul Adriana Iliescu: „problema” se revarsă din agenda formală în agenda publică
2.4. Remarce generale şi „ameninţarea” turismului reproductiv
2.5. Familii potrivite, familii nepotrivite: licenţa parentală
Concluzie

Concluzii: Europa şi abordările legislative „top-down” versus SUA şi strategia nefinanţării. Consideraţii finale
BIBLIOGRAFIE

Atelierele de Etica Aplicata - 30 nov

2007-12-01T07:05:00.000-08:00

Intalnirea de ieri (vineri, 30 nov.) a fost rezervata prezentarii de catre Emilian Mihailov a unei metode de decizie specifica pentru contextul biotehnologiilor, metoda dezvoltata in urma cu cativa ani in cadrul unui proiect tip FP5 de catre o echipa pluridisciplinara si multinationala. Aceasta metoda de decizie etica, numita si "Matricea etica", este de fapt un instrument care urmareste sa structureze procesul decizional si care nu functioneaza pe baza de algoritmi. Iar acest lucru este important din mai multe motive: in primul rand, asta inseamna ca nu vom avea de-a face cu o unica metoda, ci cu un instrumentar (un "toolbox"); iar in cazul de fata, echipa care a creat "matricea etica" a mai creat si alte trei instrumente, si anume: "Metoda Delphi", "modelul conferintelor consensului participativ" si "kit-ul responsabilitatii sociale corporatiste" (aka "CoMoRe-kit"). In al doilea, pentru ca se admite ca utilizarea metodei in cazuri diferite, in contexte culturale diferite, nu va conduce niciodata la aceleasi rezultate. Un al treilea aspect important il constituie faptul ca se elimina intr-o oarecare masura calculul consecintelor de tip utilitarist. Outcome-ul introducerii unei biotehnologii (e.g., utilizarea unui hormon de crestere la vaci) ramane in continuare semnificativ din perspectiva analizei dilemelor morale, dar nu va mai fi singurul element din cadrul acesteia.

Am sa revin cu comentarii pe marginea "matricei etice" fiindca interesele mele se indreapta tocmai inspre modelele decizionale din organizatii si instrumentele etice aflata la dispozitia factorilor de decizie. Esecul programelor de etica si conformitate, cred eu, este, intr-o mare masura, si rezultatul abordarii trunchiate a legaturii dintre ceea ce se numeste "corporate governance" si etica si conformitate. Iar sistemele si procesele regulative interne, politicile si strategiile organizationale, precum si programele de training etic si de conformitate trebuie sa se muleze pe structura decizionala dintr-o organizatie pentru simplul motiv ca aceasta da intr-un mare procent profilul organizatiei respective. Nu te apuci niciodata sa scrii un cod etic pentru o firma sau o institutie inainte ca tu sa ai o idee foarte clara despre modelul de "governance" din acea firma sau institutie.

'Truth and Faith in Ethics' Conference

2007-11-26T03:56:00.000-08:00

An International Moral Philosophy Conference—Truth and Faith in Ethics—will be presented in Sydney in June 2008 (24th-27th). The event is presented by the University of Notre Dame Australia, with support from the Catholic Archdiocese of Sydney.

Theme

Anti-consequentialist thinking unites many philosophers with faith to many philosophers without it. Many Christian and non-Christian ethicists today share common concerns (eudaimonism, virtue ethics, deontological prohibitions, tradition and community, natural law and rights, human dignity…). The aim of this Conference is to bring together moral philosophers with overlapping interests working in Catholic and non-Catholic contexts. The Conference will explore such questions as:

“Is mainstream moral philosophy growing closer to Catholic moral tradition or further away?”
“What can Christian ethics learn from secular ethics, and vice versa?”
“What difference, if any, has faith made to ethical debate and practice?”

Speakers

John Finnis (University of Oxford)
Julia Annas (University of Arizona)
John Haldane (University of St. Andrews)
Raimond Gaita (University of London, Australian Catholic University)
Anthony O’Hear (University of Buckingham)
Nancy Sherman (Georgetown University)
Jude Dougherty (Catholic University of America)
Peter Coghlan (Australian Catholic University)
Christopher Cordner (University of Melbourne)
Edward Spence (Charles Sturt University)
Robert George (Princeton University)
Hayden Ramsay (University of Notre Dame Australia)

URL: http://www.nd.edu.au/sydney/philosophyconference/

RSA Ethical Futures

2007-11-11T22:44:00.000-08:00

Is anyone interested in Ethics applied to emerging technologies? Here is a very interesting website: http://www.rsaethicalfutures.org/reports.aspx

Journée d’études "LA RATIONALITÉ DE PLOTIN"

2007-11-11T00:32:00.000-08:00

CENTRE NATIONAL DE LA RECHERCHE SCIENTIFIQUE
UPR 76 — CENTRE JEAN PÉPIN
Journée d’études
LA RATIONALITÉ DE PLOTIN
Vendredi 14 décembre 2007

Matinée
9 h Accueil avec une tasse de café
9 h 30 Marie-Odile Goulet-Cazé, Wilfried Kühn : Ouverture
Présidence : Michel Narcy
10 h - 11 h 15 Riccardo Chiaradonna (Rome)
« Essentialisme et idéalisme : Plotin, Aristote, Alexandre d’Aphrodise ».
11 h 15 - 12 h 30 Isabel Koch (Aix en Provence)
« Plotin critique de la phantasia stoïcienne ».

Après-midi
Présidence : Pierre Thillet
14 h 30 - 15 h 45 Pavlos Kalligas (Athènes)
« Logos as a principle of rationality in Plotinus ».
Pause café
16 h 15 - 17 h 30 Denis O’Brien (Paris)
« Plotin : rationnel ou irrationnel ? »

Une discussion est prévue après chacune des conférences.
La journée d’études aura lieu au Campus CNRS, Bâtiment D, 7 rue Guy-Môquet, Villejuif, Métro Paul-Vaillant Couturier. Renseignements au 01 40 38 25 05 (Wilfried Kühn)

Atelierele de Etica Aplicata > Noiembrie 16

2007-11-03T01:28:00.000-07:00

Am adus la zi site-ul Atelierelor de Etica Aplicata (Centrul de Cercetare in Etica Aplicata). Pentru urmatoarea intalnire (i.e., pentru 16 noiembrie, orele 17.00., sala 4) este de citit cartea lui Bernard Gert, Common Morality. Deciding What to Do.

Url: www.ccea.ro/aea/

Annual Arizona Colloquium in Ancient Philosophy

2007-10-24T12:10:00.000-07:00

It is very interesting to see that the last four and the current "Annual Arizona Colloquium in Ancient Philosophy" are all about Plato:

13th Annual Colloquium in Ancient Philosophy - Plato's "Republic" (2008)
12th Annual Colloquium in Ancient Philosophy - Plato and Socrates on the Nature and Teaching of Virtue (2007)
11th Annual Colloquium in Ancient Philosophy - Plato on Poetry, Rhetoric, and Therapy. (2006)
10th Annual Colloquium in Ancient Philosophy - The Socratic Legacy (2005)
9th Annual Colloquium in Ancient Philosophy - Plato on Method and Plato's Methods (2004)

I am very curious to find out the reason for such orientation. Are they engaged in a long-term project on Plato's work? If you do have information about this issue, please share it with us using the comments section.

The Thirteenth Annual Arizona Colloquium in Ancient Philosophy: Plato's Republic

2007-10-24T12:08:00.000-07:00

The Thirteenth Annual Arizona Colloquium in Ancient Philosophy: Plato's Republic
February 15-17, 2008
University of Arizona, Tucson

This coming year the Arizona Colloquium will focus on one text: Plato's Republic. Speakers will include Julia Annas, Rachana Kamtekar, Malcolm Schofield, Hugh Benson, James Lesher, Constance Meinwald, Carl Huffman, Zena Hitz, Nicholas Smith, Rachel Singpurwalla, Jessica Moss, C.D.C. Reeve, Jonathan Lear, Mark McPherran, Michael Morgan, and Rachel Barney.

Url: http://phil. web.arizona. edu/events/ ancientphilo. htm

Kant Studies

2007-10-21T02:14:00.000-07:00

Gallica (Bibliotheque National de France) contains one important tool for Kant scholars:

Eisler, Rudolf - Kant-Lexikon; 1930.

Atelierele de Etica Aplicata > 2007-2008

2007-10-21T01:01:00.000-07:00

In cadrul intalnirii din data de 19 oct., s-a stabilit urmatorul program pentru perioada noiembrie 2007 - ianuarie 2008. Programul poate suferi modificari si din acest motiv va invitam sa vizitati site-ul Atelierelor in mod regulat. In plus, pe site-ul respectiv veti putea gasi materialele care urmeaza sa fie discutate.

2 noiembrie, Metoda cazuisticii: Toulmin (Prof. Valentin Muresan)
16 noiembrie, Gert
30 noiembrie, Gert
14 decembrie, Comitetele de etica (Drd. Cristian Ducu)
ianuarie, Etica crestina ca etica aplicata
ianuarie, Etica crestina ca etica aplicata

Url: http://www.ccea.ro/aea/

Diogenes Soft

2007-10-18T23:20:00.000-07:00

"Diogenes is a tool for searching and browsing the databases of ancient texts, primarily in Latin and Greek, that are published by the Thesaurus Linguae Graecae and the Packard Humanities Institute."

Url: http://www.dur.ac.uk/p.j.heslin/Software/Diogenes/

Atelierele de Etica Aplicata

2007-10-17T09:20:00.000-07:00

Centrul de Cercetare in Etica Aplicata (CCEA) al Facultatii de Filosofie din cadrul Universitatii din Bucuresti isi reia activitatea incepand cu data de 19 octombrie 2007, orele 17.00. Intalnirile se vor organiza la fiecare doua saptamani si vor consta fie in dezbateri pe marginea unei teme sau text anuntate, fie in conferinte sustinute de membrii Centrului sau de invitati din tara si din strainatate. In anul universitar anterior, Atelierele au gazduit prelegeri sustinute de Dr. Jean-Pierre Clero (Université de Rouen), Dr. Hans Klaus Keul (Universität Ulm, Koln) si Dr. Timo Airaksinen (Universitea din Helsinki).

Scopul primei intalnire, cea programata pentru 19 octombrie, este unul organizatoric. Propuneri de teme de studiu ori cercetare, de proiecte de cercetare, propuneri de prelegeri personale ori invitati din tara sau strainatate sunt binevenite.

Pentru mai multe detalii, puteti vizita site-ul Atelierelor la adresa: http://www.ccea.ro/aea/

Zeta Books

2007-10-16T22:15:00.000-07:00

Zeta Books este o noua editura care si-a facut aparitia pe piata editoriala din Romania. Momentul este la fel de bun ca oricare altul, numai ca amplitudinea pe care o doresc fondatorii face sa apara ca avem de-a face cu o intreprindere sisifica. Intr-o perioada in care editurile traditionale din spatiul nostru cultural isi ocupa cea mai mare parte a timpului cu reeditarile, Zeta Books propune o deschidere editoriala nu doar inspre titlurile romanesti, ci mai ales inspre cele cu audienta internationala. Multa bafta!

URL: http://www.zetabooks.com/

Ethics & Compliance Officer Training Program

2007-10-10T14:29:00.000-07:00

SMART SOLUTIONS & SUPPORT, Romania, has launched the first professional training program for Ethics and Compliance officers. The program is unique and exclusive for Europe and the global market. It includes three modules: Ethics & Compliance Officer; Ethics & Compliance Audit Techniques; and Ethical Decision-Making and Conflict Resolution. At the end of the three modules, participants will receive and international certification developed by the company and its partners.

More details can be obtained at: www.omnisolutions.ro

Internet, Research Resources, and Scientific Community

2007-10-10T13:36:00.000-07:00

It is an obvious fact that Internet has increased in size exponentially over the last 10 years. Today, more and more people read daily news via RSS or classical websites; more and more people use Internet to find basic and scientific information about anything from any period of time; and more and more people use it to communicate. So, in this context, the fact that Internet has been also transformed into a huge research resources repository is not a news anymore. The Vatican Curia kept itself connected to the latest technologies and developed its own web platforms in order to inform about its activities, help missionaries in their efforts and let the believers be in constant contact with what the Christian Catholic "headquarters". But it also gives access to researcher to its huge libraries and helps young scholars specialize in historical sciences (archaeology, diplomatics, paleography, and so on).

Archivum Secretum Apostolicum Vaticanum is one of the major virtual spaces that contains a lot of information about medieval manuscripts and the science of paleography. The website is like a library without walls: all the information is there, the shelves are there, the catalogues as well, but there is free and unrestricted access to its funds. Unfortunately, something are still only in print and you need to buy them directly. Otherwise, ASAV is one great site to use it for study, research or teaching.

The Schøyen Collection held by Martin Schøyen contains "720 manuscripts spanning over 5000 years". The purpose of the Schøyen webplatform is to preserve the written treasures. Many manuscripts are digitized and published there (fragments), but the idea was not to be a library. Instead of a library, we get a chest full of gold bars.

Another web media that becomes more used by the Internauts is the blog. PECIA: Le manuscrit médiéval is one example. It contains news, comments and scientific information about the world of medieval manuscripts. The blog is kept by a bunch of scholars that also host the PECIA website.

In my opinion, all three examples represent three good arguments for the idea that Internet is changing its nature from functioning as an unreliable source to a scientific community with open access research resources available wherever you are. The only problem we have with this huge information flow is that we are not able to follow it, to get down its strings and be confident that what it is said is true. I think in the near future several major problems will alarm researchers and make them feel uncomfortable about the information flow. One of these problem will concern exactly the authority of the source. Now, we are still living the excitement over the benefits of Internet, which are, by the way, real benefits.

Book Wheels

2007-09-29T14:49:00.000-07:00

Although not a scientific article, here is a very interesting post on XVI-th century book wheels. At the end of the post, the blogger published a picture of Prof. Anthony Grafton in his office. Prof. Grafton is one of the most authoritative scholar in Renaissance studies.

Ramelli's illustration (1588's Dell' Artificione machine)

Ancient Commentators of Aristotle at OCLA

2007-09-29T05:22:00.000-07:00

A cross-post on neoplatonism@ group captured my attention. The post was about the launching of Oxford Centre for Late Antiquity (OCLA), a new research body served by over 50 fellows from Oxford University plus graduate students, all interested in Late Antiquity, i.e., "the period between approximately 250 and 750 CE".

The Centre brought under its roof several research projects that were scattered among Oxford faculties. In one of these projects, I have a particular interest: Ancient Commentators of Aristotle, directed by Richard Sorabji, with the help of John Sellars.

Biblioteca Vaticana - closed for 3 years

2007-09-27T12:04:00.000-07:00

Today, looking for some information on the website of the famous Biblioteca Vaticana, I learnt that it will be closed for three (yes, 3) years -- I would say three long years -- "for important renovations". The starting date was July 14, 2007.

Now, for all of you in need of manuscripts from the Biblioteca Vaticana there is one more chance to get the materials -- the Library of St. Louis University holds an important Vatican manuscripts repository gathered together under Knights of Columbus Vatican Film Library.

Oh, I've almost forgot to mentioned that the prices are the same as for the Biblioteca Apostolica copies.

Teapa la Universitatea Spiru Haret

2007-09-27T11:29:00.000-07:00

Citesc cu stupoare in "Evenimentul Zilei" de astazi ca, in anul de gratie 2007, o universitatea particulara din Romania continua sa dea tepe celor care doresc sa obtina o diploma universitara prin intermediul programelor de studiu la distanta (asa-numitele programe "ID"). Nu ma mira ca aceasta practica nu a fost eradicata din cel putin trei motive: primul, ca la noi universitatile particulare sunt in continuare fieful unor fosti tovarasi, tarlale de facut bani pentru cativa "profesorasi de carton". Imi aduc aminte de unul, Tudosescu, de la fosta Facultate de Filosofie si Jurnalistica a Univ. Spiru Haret, alaturi de care statea in permanenta "Asistentul" - un altul, pe numele sau Berghea (ajuns lector universitar fara sa fi scris in viata lui un articol). Din compania celor doi nu lipseau niciodata Gh. Cazan si I. Rosca, doi compilatori de asa-zise istorii ale filosofie antice sau moderne.

In al doilea rand, nu se poate sa nu se remarce lipsa totala de responsabilitate a celor care fac parte din aceste institutii fata de studenti si sistemul de invatamant universitar. Adoptarea unui cod de conduita si a cartei universitare s-a facut doar de ochii lumii, nimic din ce sta inscris in ele nu este aplicabil sau se aplica. In continuare se pastreaza principiul: cati mai multi bani face prestigiul unei universitati. Asa se face ca nu le pasa ce se intampla cu studentii lor dupa ce termina ciclul, atata vreme cat au platit la zi taxa si nu si-o pot recupera in nici un fel fiindca nu exista nici o lege care sa reglementeze aceasta chestiune. Asadar, studentii sunt la mana lor iar nimeni nu ii poate apara/proteja de hotii.

In al treilea rand, exista o totala indiferenta fata de intreg sistemul universitar. Atatea discursuri ne-au auzit urechile de la cei care s-au perindat pe la sefia Ministerului Educatiei, Cercetarii si Tineretului, dar nimic nu s-a facut efectiv. Toti ministrii fie si-au vazut de propriul lor interes, fie au fost atat de incompetenti incat nu aveau cum sa miste in front.

'Intentio Aristotelis' or just a bunch of unsubstantiated claims

2007-09-27T10:24:00.000-07:00

The Italian Renaissance brought us closer to the writings attributed to Aristotle, no doubt about that, but was the claim of the Italian Renaissance scholars that we should look for 'intentio Aristotelis' true? They went so far by saying that becoming acquintated to the Attic Greek of Aristotle we could understand his opinions in a new light, one that has nothing to do with the tradition formed during the High Middle Ages around them. So they studied Aristotle in Greek.

Now, I have read Daniel Dennett's The Interpretation of Texts, People and Other Artifacts, published in "Philosophy and Phenomenology Research" (vol. 50, 1990, pp. 177-184), and some doubts poped-up in my head. The most important of them: can we really know what Aristotle's intention was in the Nicomachean Ethics?

If we accept Dennett's arguments -- and we don't have any reason not to -- we will be in big trouble not only when thinking about the Renassaince claim, but also when we account the contemporary claim that we should step aside from any tradition and read Aristotle "nude" (Pierre Aubenque, see his preface to Le Probleme de l'etre chez Aristote). In other words, we will never be able to uncover "Aristotle's intention" because there is nothing like that. We are in the same position as a medieval or Renaissance scholar was: we have some texts, transmitted in various forms (directly or indirectly; in Greek, Latin or Arabic; along with some commentaries or paraphrases), written down for a certain audience (which we cannot fully understand) almost 2.5 millenia ago.

But I will challenge Dennett's arguments by simply saying that we do have a privileged epistemic position. Just as we know today what the purpose of the Antikythera mechanism was, we also know what Aristotle may have thought about eudaimonia by bring as much information as possible into account. We might use direct information from other writings or indirect pieces/testimonies about his beliefs.

(unfinished)

Coming Closer to Aquinas' Writings

2007-09-13T01:05:00.000-07:00

In the last twenty years, or since the introduction of Internet, scholars from all over the world had the chance to get closer and closer to Aquinas' writings. Manuscript repositories from various European and American parts opened their pages via virtual libraries to almost anyone interested. HMML's Vivarium is making no exception. The Vivarium is hosting an on-line selection of folios from two 14th cent. manuscripts containing Aquinas' Catena Aurea (Arca Artium; aap2094) and Expositio in Job (Codex Campililiensis 10).

Other mss. of Aquinas' work:

Two folios (40r-4ov) of a late XVth cent. vellum ms. containig Aquinas' In libri Sententiarum
Compendium theologiae (Codex Sedinensis I, 14th-15h cent ms.)

Why is it important to come closer to Aquinas' writings in manuscript? I think at least two answers can be offered to this question: first, the paleographical scholarship may help restore an original text reflecting the ideas intended by Thomas Aquinas himself and not those introduced by his editors or copyists.

Weisheipl ([1974] p. 222) wrote that the Summa Theologiae “was the most widely circulated work [of all the writings of Thomas Aquinas] both in manuscript and in print”. But we are still far from appreciating at full extent its circulation and influence. As I have tried to explain in my PhD thesis, which I hope will be printed in fall 2008, the Thomist tradition has had a great influence on our current moral traditions and especially on the modern interpretations of Aristotle's moral thought. But also the modern Thomists influenced Aquinas' reading. So, by unfolding the layers of tradition, contrary to the principle exploited by the bee allegory, we will be able to uncover not only Aquinas' thinking, but also that of Aristotle.

Other useful links:

The Aquinas Translation Project (DeSales University, Dir. Stephen Loughlin)
Robert Pasnau's Aquinas Latinus

Aquinas' works on-line:

Corpus Thomisticum (Dir. Enrique Alarcon)

La Somme contre les gentils (French trans., Editions du Cerf, Preface par James A. Weisheipl, trad. par R. Bernier & M. Corvez)
Le Somme de Theologie, 4 tomes (French trans., Editions du Cerf) - tome 1; tome 2; tome 3; tome 4
Summa Theologicae (English trans., tr. Alfred J. Fredosso, translation & commentary)
Summa Theologiae, Ia, qq. 75-89 (English trans., tr. Robert Pasnau)

COMMENTARIES ON THE BIBLE
Le Commentaire des Psaumes (French trans., Editions du Cerf, Preface par Mark D. Jordan)
Postilla super Pslamos, I-54 (French trans., tr. J.E. Stroobant de Saint-Eloy, Editions du Cerf, 1996)
Expositio super Iob at litteram (French trans., tr. O.P. J. Kreit, 2001)
Expositio super Isaiam ad litteram (French trans., tr. by monks of the Fontgombault Abbey, 2007)
Super Jeremiam (French trans., tr. Jacques Menard, 2006, Ist ed.)
Super Threnos (French trans., tr. Dominique Pillet, 2005)

OTHER COMMENTARIES
Commentaires des Sentences de Pierre Lombard (French trans., tr. Raymond Berton, 2005)

COMMENTARIES ON ARISTOTLE'S WORKS
Commentaire sur l'Ethique a Nicomaque (French trans., tr. Yvan Pelletier)
Commentaire du Traite de l'Ame (French trans., tr. Yvan Pelletier)
Commentary on De memoria et reminscentia, II-III (English draft trans., tr. Robert Pasnau)
Sentencia libri De sensu et sensato, l. I-II (French trans., tr. Alain Blachair)
Expositio libri Peryermeneias (French trans., tr. Yvan Pelletier, 2000)
In libros Physicorum, lb. 1,2, 4 (French trans., tr. Yvan Pelletier, 1998)

QUESTIONS
De veritate (French trans., tr. Madeleine du Barroux, in progress since 2005)
De veritate (English trans., tr. Robert W. Mulligan, 1952)
De falaciis (French trans., tr. Yvan Pelletier)
Questions disputees de l'ame (French trans., tr. Francois Genuyt, 2000)
De potentia (French trans., tr. Raymond Berton, 2004)
De spiritualibus creaturis (French trans., tr. Cecile Wattiaux & Raymond Berton, 2005)
De malo (French trans., tr. Damien Saurel, 2005)
De virtutibus (French trans., tr. coord. Raymond Berton, 2007)
De unioni Verbi incarnati (French trans., tr. Jean Sebastien, 2005)
Quaestiones quodlibetales (French trans., tr. Jacques Menard, 2005)

OTHER WRITINGS
Contra impugnates (French trans., tr. Jacques Menard, 2007)
De perfectione spiritualis vitae (French trans., tr. Jacques Menard, 2007)
Contra doctrinam retrahentium a religione (French trans., tr. Jacques Menard, 2007)
De ente et essentia (French trans., tr. Alain Blachair, 2005)
De principiis naturae (French trans., tr. Jean Madiran, 1977)
De regno ad regem Cypri (French trans., tr. O.P. Martin-Cottier, 1946)
Super Decretales (French trans., tr. Charles Duyck, 2005)
Epistola ad Bernardum (French trans., tr. Stephane Mercier, 2004)
Contra errores graecorum (French trans., tr. Charles Duyck, 2005)
De forma absolutionis (French trans., tr. Charles Duyck, 2005)
De secreto (French trans., tr. Charles Duyck, 2005)
De judiciis astrorum (French trans., tr. Pierre Monat, 2007)
Epistola ad comitissam Flandria (French trans., tr. Stephane Mercier, 2004)

PS: I agree with those that say that not everything on the Internet can be useful for research, but there are some reliable sources that any scholar cannot overlook. For example, some respectable researchers have decided to post on the Internet their pre- and post- printed materials. Why not use them if the references are in a standard form?

Revue des Sciences philosophiques et theologiques. 1907-2007

2007-09-13T00:39:00.000-07:00

Institute Catholique de Paris - Le Saulchoir is hosting the celebration events marking 100 years since the first issue of Revues des Sciences philosophiques et theologiques. The conferences will take place at Paris between 20th and 22nd November 2007. The inaugural lecture will be delivered by Professor Alain de Libera. Only one particular conference attracted my attention: "Cent ans d'etudes medievales: lire Thomas d'Aquin en historien et en philosophie", with Emmanuel Falque, Ruedi Imbach, Fergus Kerr and Adriano Oliva as keynote speakers.

Url: http://www.rspt.org/Centenaire/Centenaire.html

Despre profesori si elita

2007-09-01T14:54:00.000-07:00

Intamplator am dat peste un articol publicat de Costica Bradatan in 2006 intr-o revista romaneasca obscura care mi-a placut foarte mult si care vine in completare cu un videoblog postat la sfarsitul lunii iulie de Cristian Vasilescu pe site-ul propriu. Va invit si pe voi sa lecturati-vizionati:

Costica Bradatan, O poveste din Bizant; in "Evo", decembrie 2006.

Kiki Vasilescu, Video blog: iulie 2007, episodul 29, 29 iulie 2007.

------------------
Am revenit la acest comentariu fiindca am gasit pe www.liberalism.ro un text incitant intitulat "Despartirea de Patapievici" si semnat de Ninel Ganea. Intr-adevar, dupa cum sustine si dl Ganea, exista astazi in Romania o complicitate a auto-proclamatelor elite cu politicienii corupti si incompetenti care ne conduc. Mai mult, ceea ce lipseste intregii societati romanesti este o structura institutionala (in sensul larg al termenului "institutie) coerenta, competitiva si transparenta. In lipsa acesteia, orice incercare de a penetra carapacea din jurul lumii acadamice, de exemplu, si de a participa in mod democratic la competitia academica este sortita esecului sau transformarii intr-o slugarnicie identica in natura sa cu cea care domnea in regimul ceausist. Iar cei care au strigat "Traiasca elitele!" si au sustinut implicarea politica a intelectualilor nu au facut altceva decat sa promoveze un sistem discretionar si anti-democratic in care elitele sunt 'niste zei mai mici', care, pentru ca ei stiu mai bine, ajung sa aleaga in locul majoritatii. Asa ca prefer oricand sa ma supun domniei majoritatii, decat sa ingurgitez tot ceea ce hotarasc X sau Y ca e mai bine pentru mine. Un argument ar fi ca majoritatea, fiind formata din mai multi indivizi si independenti, pot intelege nevoile proprii, in timp ce X sau Y, prin contactul limitat cu comunitatea pe care se presupune ca o reprezinta nu reusesc sa inteleaga mare lucru din ce ii este necesar acesteia.

Exista o scoala romaneasca de studii aristotelice?

2007-09-01T12:49:00.000-07:00

In 2006, Alexandru Surdu a publicat la editura Olms, , in colectia "Zur modernen Deutung der aristotelischen Logik", un volum intitulat Aristotelian Theory of Prejudicative Forms ( ISBN13: 978-3-487-13209-9). Pana la ora cand scriu aceste randuri nu am avut ocazia sa pun mana pe cartea respectiva, dar nu despre ea vreau sa vorbesc acum. Chiar daca stiu la ce ma pot astepta de la o carte semnata de ilustrul academician, ce m-a frapat a fost un paragraf din descrierea care insoteste cartea (cel putin pe site-ul editurii). Redau aici paragraful cu pricina:

"Alexandru Surdu is an outstanding representative of the Romanian school of Aristotle research. The special characteristic of this school is that its members have not based their research solely on the An. pr. and the De int. but have also paid particular attention to the Categories. This volume contains a thorough modern interpretation of the Categories in which the author takes into account commentators in the Greek, Latin and modern traditions, for example A. Trendelenburg." (sursa citat)

Toti cei care citesc aceste randuri si stiu cate ceva despre cercetarile filosofice de la noi se vor intreba pe buna dreptate care sunt reprezentantii acestei scoli romanesti de studii aristotelice si care sunt lucrarile cele mai reprezentative pe care le-a dat ea.

Situatia filosofiei in Romania: Cuvant inainte

2007-08-20T02:34:00.000-07:00

In urma unei discutii pe Skype cu Alexandru Lucinescu, am convenit sa pornim o discutie publica despre racordarea mediului filosofic romanesc la cel din occident. Discutiile se pot contura in jurul unor intrebari de tipul:

1. Controversele din filosofia occidentala contemporana se regasesc in dezbaterile filosofice romanesti?
2. Reprezentantii filosofiei romanesti intervin in discutiile din filosofia occidentala?
3. Cum am putea caracteriza prezenta autorilor romani in filosofia occidentala?

Asa cum am mai spus, este o discutie publica si ... mai ales libera. Asadar orice interventie este binevenita.

Cum se va produce aceasta dezbatere
Fiindca orice dezbatere are niste reguli clare dupa care se produce, noi ne-am gandit sa le formulam de la inceput. Mai precis, dezbaterea va incepe cu niste intrari pe blog din partea celor doi moderatori (i.e., Ales si eu). Apoi, subiectele de discutie, fiind aruncate in joc, vor fi urmate de comentarii din partea oricui doreste sa participe la dispute. Evident, nici moderatorii, nici cei care comenteaza nu vor avea pretentia de a oferi rezolutii, solutii decisive in problemele vizate, ci doar sa formuleze intrebari, sa semnaleze erori sau puncte tari, sa reformuleze problemele etc., totul menit fiind sa lumineze desisul pentru contextul cultural romanesc. Asta inseamna ca suntem cu totii de acord ca nu exista o singura rezolvare, ci rezolvarile, in masura in care pot fi oferite, depind foarte tare de context, de actorii implicati, de modalitatea de rezolvare imaginata/gandita/practica.

Limitele comentariilor
Limbajul vulgar, defaimator sau discriminatori nu-si au rostul aici si, prin urmare, nu va fi tolerat. In al doilea rand, ca orice discutie sa nu devina monolog, ea trebuie sa se poarte in jurul aceluiasi subiect. Comentariile care nu urmaresc subiectul nu vor fi acceptate. Asadar, moderatorii si proprietarul acestui blog isi rezerva dreptul de a elimina fara nici un avertisment comentariile pe care le considera neavenite. In plus, moderatorii si proprietarul acestui blog isi rezerva dreptul de a modifica aceste reguli pe parcursul discutiei.

Pentru o discutie cu subiect inrudit, vezi comentariile de la "Ce competente avem (2): despre criteriul recunoasterii internationale".

Significant Research Projects (Oxford University, Classics)

2007-08-17T03:16:00.000-07:00

Searching for some information about the Ioannou Centre for Classical and Byzantine Studies at the Oxford University, I have stumbled over the website of the Faculty of Classics (of the same institution). I knew about some of their research projects and probably most of those working in this field (classical studies) have used their results, but I thought it would be a useful information for young Romanian researchers to think over their own research ideas and research proposals. Nothing of similar stature ever sprung from Romanian academic milieu. Let's hope this situation will change in the next 20 years. :|

Here is the list:
1. Oxyrhynchus Papyri
2. Dictionary of Medieval Latin from British Sources
3. Beazley Archive of Classical Archaeology and Art
4. Lexicon of Greek Personal Names
5. Roman Inscriptions of Britain
6. Sphakia Survey
7. Byzantine Ceramics
8. Centre for the Study of Ancient Documents
9. The Oxford Roman Economy Project (OxRep)
10. History of Performances of Greek and Roman Drama
11. Bibliotheca Academica Translationum
12. Roman Provincial Coinage in the Antonine Period
13. Research Archive for Greek and Roman Sculpture
14. Greek Literary Hands of the Roman Period
15. Imaging Papyri
16. Reception of Greek Literature 300 BC-800 AD: Traditions of the Fragment

The Colossal Statue of the Emperor Hadrian Discovered

2007-08-17T03:01:00.000-07:00

The statute of the father of Roman fortifications (ref.: Hadrian's Wall in northern Britain ([rom.] Valul lui Adrian)), emperor Hadrian (ref.: he ruled between A.D. 117-138), has been discovered last month in southern Turkey, at the site of the ancient town of Sagalassos. The colossal statue would have stood 4-5 meters in height, as estimated by the site archaeologists.

More information can be found on the website posted by the archaeological field team: http://www.sagalassos.be/

2007-08-07T08:32:00.000-07:00

A few hours ago, I have stumbled over a very interesting website -- Blackwell Compass -- specialized in peer-reviewed articles from various disciplines. They have a special section called Philosophy. Though it is a peer-review based scholarship virtual library, I still wonder if the texts available there are reliable.

Url: http://www.blackwell-compass.com/subject/philosophy/

Roger Bacon. Seven Centuries of Scholarship

2007-08-05T17:21:00.000-07:00

One year ago, I have begun working on a bibliography for Roger Bacon as being in need of references for one article I was drafting back then. Now, it is time to post the first public draft (see the "Research Resources" section of my website) and wait for remarks and suggestions. It will be updated from time to time and, in the end, published under the title "Roger Bacon. Seven Centuries of Scholarship" in a new Romanian journal for Ancient & Medieval Studies. It contains references both to manuscripts and editions, and to critical studies and other secondary literature. It is only a draft and should be treated as such.

Update (September 5, 2007):
Due to some problems with the hosting service for my website, I am forced to postpone the publication of the Roger Bacon bibliography for a later date.

2007-08-05T06:08:00.000-07:00

Universality of Reason - Plurality of Philosophies in the Middle Ages
XIIth International Congress of Medieval Philosophy

The Twelfth International Congress of Medieval Philosophy will be held in Palermo (Italy), 16-22 September 2007. The general theme of the Congress is: Universality of Reason - Plurality of Philosophies in the Middle Ages. There are six Plenary Sessions scheduled for the Congress. Lecturers invited by the Bureau of the SIEPM and by the Organising Committee will speak on the following topics:
1. Introduction: Universality of Reason – Plurality of Philosophies in the Middle Ages (Loris Sturlese)
2. Reason and Universality in the Middle Ages (Olivier Boulnois, Stephen Gersh, Pasquale Porro)
3. Religion and Plurality (Georgi Kapriev, Charles Manekin, Marwan Rashed)
4. Plurality of Philosophical Traditions (Paolo Lucentini, Constant Mews, Thomas Ricklin)
5. Language and Plurality (Cristina D'Ancona, Dag Hasse, Irène Rosier)
6. Region and Plurality (Giulio d'Onofrio, Richard Cross, Josep-Ignasi Saranyana)

More details can be found at the following address:
http://www.siepm.uni-freiburg.de/congress/congr_congress_2007_2nd_en.html

A preliminary programme has been made available here.

Personally, I think this is the biggest event in the field and its contribution to imposing research directions is essential. Unfortunately, only members of the SIEPM may present papers at this event.

2007-08-04T01:32:00.000-07:00

The international conference
Ethics and the Professional Culture
A multi-disciplinary approach
Cluj-Napoca, October 5-6th, 2007

The unique development of the subdivision known as "applied ethics" has had a great impact on the moral philosophy during the last years. It appears as a new paradigm in practical philosophy, and a new model to conceive morality by challenging the deontological and teleological approaches. It prefigures comprehension of ethical relations, starting with those that the individuals develop within a professional community. The norms and the rules that structure the moral conduct of the individuals do neither constitute, nor validate themselves exclusively at the level of personal consciousness. They must be traced in the persons' interactions inside the professional community, and in the connection of the professional community with the entire social system and with the norms and principles on which its policy is based. This has as a consequence the need for codifying the professional practices and developing of specific independent institutions with the precise purpose of managing moral conflicts. [more]

The matters of moral and professional integrity, and of ethics in professional culture are of crucial significance, not only from a theoretical point of view, viz. the reassessment of moral theories that are currently adjusting to the type of conducts that contemporary society emphasizes, but also from a practical one, especially from the perspective of social changes that Romanian society expects.

To conclude, the main objective of the conference demands significant commitment and theoretical analysis of the practical and moral implications of the process of implementing new rules and guidelines in new Romania's organizations.

Organizers:

Center for Applied Research in Phenomenology, Babeş-Bolyai University

Co-organizers:

Academic Society for the Research of Religions and Ideologies (SACRI), Cluj-Napoca
Research Center in Applied Ethics (CCEA), Bucureşti

More details can be found here: http://hiphi.ubbcluj.ro/hiphi/confe_etica/princip.htm

Medieval Dream - conf. follow-up

2007-07-27T02:25:00.000-07:00

In November 2006, the Bucharest Centre for Medieval Studies held its first annual conference: Le reve medievale et ses metamorphoses au Moyen Age. It was a special moment for us because it was the result of almost 6 years of team building efforts. Although per total the event went very well, some minor problems did arise. But we have been very glad to host such an event and to establish direct contact with international scholars in our own academic space (a practice not so well developed in Romania). Personally, I presented a paper entitled St. Thomas Aquinas on Dreaming, but I did not have the time to review it and publish it in the Proceedings. The same happened with other colleagues caught with bureaucratic issues. Most of the papers presented at this conference dealt with dream/dreaming in the medieval literature, but some theological and philosophical aspects have been discussed.

[I wrote the above lines because I have long thought about writing a conference follow-up, but I did not find the chance to do it. Today, after finding a book on medieval dreaming (J. Stephen Russell, The English Dream Vision. Anatomy of a Form) I decided to finally write down some brief thoughts on the conference.]

Bibliotheca Cluniacensis novissima. Cluny-Bibliographie, 1498-2007

2007-07-27T01:25:00.000-07:00

Recently, I have found this very interesting and useful research tool: a bibliography for the study of medieval cultural centre from Cluny. From my own information, it is unique because it deals with a cultural centre and not an author, a masterpiece or an idea. Another argument for its usefulness is its range: from 1498 until today. It is very easy to use, all references being complete.

Link: Bibliotheca Cluniacensis novissima. Cluny-Bibliographie, 1498-2007

Tradition of Ancient Greek Texts (with special attention paid to philosophical texts)

2007-06-05T14:55:00.000-07:00

I am going to make this post more of a (reviewed) reference list then a simple text/commentary. The topic is of particular interest not only to myself, but also to all those that work in the field of Ancient Philosophy. I hope someone will find it useful.

ALGRA, Keimpe A. -- Aristotle and the Aristotelian Tradition; in "Phronesis", vol. 50, 2005, nr. 3, pp. 250-261. [Cr]
ALGRA, Keimpe A. & Pieter W. van der Horst & David T. Runia (eds.) -- Polyhistor. Studies in the History and Historiography of Ancient Philosophy. Presented to Jaap Mansfeld on his Sixtieth Birthday; E.J. Brill, Leiden, 1996, x-438 pp.
BYWATER, I. -- Contributions to the Textual Criticism of Aristotle's "Nicomachean Ethics"; Clarendon Press, Oxford, 1892.
IRIGOIN, Jean -- La tradition des textes grecs; Les Belles Lettres, Paris, 2003, 788 pp.
MORESCHINI, C. (ed.) -- Esegesi, parafrasi e contemplatione in età tardoantica. Atti del Terzo Convegno dell'Associazione di Studi Tardoantichi; ???, Napoli, 1995.

Doctoranzii romani si oportunitatile din PNCDI - II

2007-06-05T13:41:00.000-07:00

De curand a fost lansat Planul National privind cercetarea, dezvoltarea si inovarea, in varianta II, adica pentru perioada 2007-2013. Structura PN II este asemanatoare cu cea de la Programul Cadru 7 (aka FP7). Exista cinci programe: 1. Resurse umane, 2. Capacitati, 3. Idei, 4. Parteneriate in domenii prioritare, 5. Inovare. Fiecare program are o culoare anume, care, evident, corespunde celei din FP7. Fiecare program este gestionat de o anume autoritate, fie CNCSIS, fie AMCSIT, fie CNMP.

Doctoranzii, care de acum sunt asimilati cercetatorilor (de pana la 8 ani de experienta in cercetare) -- early stage researchers -- au la dispozitie instrumentele din Programul 1 - Resurse umane. Prin acest program se finanteaza proiectele de cercetare ale tinerilor doctoranzi, se acorda grant-uri de mobilitate pentru doctoranzi si se premiaza publicatiile cotate international (in special ISI) si brevetele. Este foarte important ca doctoranzii romani sa propuna proiecte viabile si care au la baza o documentatie bine conturata. Din cate am vazut eu, formulare sunt aceleasi cu cele de la TD de la CNCSIS. Sper sa nu ma insel. Perioada de depunere a proiectelor pentru primul apel este 27-29 iunie, iar apoi in septembrie 2007.

Unul dintre elementele de noutate este acela ca daca vei primi finantare prin intermediul PN II, vei fi nevoit sa mentionezi peste tot si pe toate rezultatele tale din acel proiect afilierea academica. Adica sa spui ca esti membru al centrului de cercetare X, din universitatea Y, despre care toata lumea stie ca e in Romania. Se doreste cresterea vizibilitatii Romaniei prin intermediul cercetarii fundamentale pe principiul "iti dau bani sa iti faci treaba foarte bine si sa mergi prin lume, dar si tu spui pe unde mergi ca ai luat bani de la mine (i.e., Romania)". Ceea ce nu e deloc rau.

Nu trebuie uitat ca exista cateva restrictii privind eligibilitatea candidatilor. Cea mai importanta este aceea ca nu pot candida cei care au obtinut un TD din partea CNCSIS si inca se desfasoara proiectul.

Pentru detalii privind Programul 1 - Resurse umane, consultati site-ul CNCSIS!

Nota fara legatura directa: Am participat la prezentarea PNCDI II de la Universitatea din Bucuresti. Trebuie sa recunosc ca aceasta "institutie de prestigiu" isi are si nebunii ei. Cu parere de rau, eu ma intreb cum au putut ajunge profesori universitari toti acei indivizi (doamne si domni) care nu erau capabili sa inteleaga niste lucruri elementare, de limba romana. De-abia astept sa particip peste doua zile la prezentarea din Politehnica Bucuresti. Sunt curios sa vad cum stau lucrurile acolo.

Archaeology for Amateurs: The Mysteries of Crete

2007-06-04T00:48:00.000-07:00

Oxford University has made public a website that offers an introduction to Greek archaeology. The study case is focused on Crete. I have took a good look at their courses and I think the method they used for teaching archaeology to amateurs and students will be highly appreciated.

They also released a DVD containing a movie that depicts field survey in Crete. The material presented in that movie can be found only on the DVD at the price of 5 pounds :) You may find more information about that DVD over here.

Ce competente avem (2): despre criteriul recunoasterii internationale

2007-06-03T05:13:00.000-07:00

De la bun inceput as vrea sa mentionez ca nu am nici un fel de retinere in a vorbi despre competente in domeniul istoriei filosofiei antice sau celei medievale, desi in nenumarate randuri am fost avertizat ori indemnat sa fiu mai 'cumpatat'. Acuzatia ca as contesta autoritatea unui sau altuia nu are nici o valoare in contextul in care cei care acuza nu participa la dialogul despre competente (vezi discutiile din cadrul Seminarului "Aram M. Frenkian"). In al doilea rand, aceste ganduri pe care le public pe blogul personal reflecta doar propriile mele cautari. Orice asemanare cu realitatea este pur intamplatoare si binevenita.

Deseori se spune ca unul dintre criteriile de evaluare a competentelor unui specialist (sau a unui cadru didactic universitar, de ce nu!) trebuie sa fie cel al recunoasterii internationale de care se bucura la un moment dat. Intrebarea mea este daca acest criteriu este util in a judeca tinerii specialisti, laolalta cu cei mai in varsta. Cu alte cuvinte, am putea oare accepta ca AB sa fie considerat competent si specialist in domeniul X pentru ca se bucura de o oareacare recunoastere in afara tarii, in timp ce CD, mai tanarul sau confrate, e mai putin competent pentru ca pana la momentul evaluarii nu colaboreaza cu mari specialisti straini? (Aceasta este judecata comuna pe care ne-o livreaza mass-media romaneasca in mod constant.)

Simonei [Vucu]

2007-06-02T23:28:00.000-07:00

Buna Simona,
Iti multumesc pentru comentariu. Am incercat sa iau legatura cu tine in repetate randuri folosind vechea adresa de e-mail. Din nefericire nu am avut succes.

Intr-adevar, seria initiata de Olga Weijers, Le travail intellectuel a la Faculte des arts de Paris: textes et maitres (ca. 1200-1500), este un instrument indispensabil daca lucrezi pe ganditorii medievali care au trecut pe la studium generale din Paris. Ultimul volum din aceasta serie, VI, a fost publicat in 2005, la Brepols. Insa menirea seriei de articole publicate de catre Charles H. Lohr, Renaissance Latin Aristotle's Commentaries, este cu totul alta decat in cazul lui Weijers. In primul avem de-a face cu un repertoriu al celor care au facut parte din facultatea de arte liberale de la Paris, iar in cel de-al doilea cu un repertoriu al comentariilor latine la scrierile lui Aristotel. Nu cred ca le putem suplini unul celuilalt.

Cat priveste profesionalismul, nu stiu ce sa spun. Uite aici un scurt comentariu despre competentele noastre.

As vrea sa te rog sa iei legatura cu mine pe e-mail. Adresa mea este cducu1 la gmail.com.

Research in Humanties and Academic Journals

2007-06-02T21:52:00.001-07:00

In the last four years, the worldwide tendency was to offer more and more open access to academic journals, editions and translations via Internet but only for scholarly research. In this respect, I think, that the free circulation of academic materials can bring more added value then damage the rights and pocket of the author of a work. Surely, this makes knowledge progress increase its pace. Competition among researchers will become more of a competency battle then resources-dependent. And certainly, the issue of the authority of a scholar will be diminished.

But one question I cannot answer: "will the mastodons that populate the Romanian academic milieu disappear in the near future?"

Here are three projects meant to provide free, open access to academic journals in Humanities and Social Sciences:

Edition électronique scientifique. 'revues.org'
[Fédération de Revues en Sciences humaines et sociales]
Directory of Open Access Journals (DOAJ)
Erudit
[Université de Montréal, Université Laval, Université du Québec]

Seminarul "Aram M. Frenkian" - Ce competente avem? (1)

2007-05-19T16:25:00.000-07:00

De ceva vreme ma obsedeaza o problema, si anume ce competente avem noi sa vorbim despre Aristotel sau Thoma de Aquino, despre Platon ori Bonaventura. Iar legat de aceasta mi-am pus de nenumarate ori problema domeniului caruia ii apartinem; ce suntem?! filosofi interesati de istoria filosofiei, antice sau medievale? clasicisti? medievisti? bizantinologi? filosofi pur si simplu? E foarte complicat si aceasta problema de identitate -- cred ca e in primul rand o problema de identitate -- se datoreaza modelul educational precar in care m-am format si ne-am format. Nu am avut nici profesori specialisti care sa ma invete ceva, nici profesionisti de la care sa furam meseria. Din acest punct de vedere eu ma consider un autodidact. Tot ce stiu in materie de filosofie antica si medievala am dobandit singur, in cutiuta mea cu gandacei, nu dupa manuale, ci numai vazand si facand, mai bine spus citind si incercand sa inteleg si sa preiau un model de lucru. Nu am certitudinea ca am ajuns sa-mi insusesc modelul, sau macar sa-mi insusesc corect modelul. Singura certitudine de care ma lovesc zilnic e ca nu stiu destul, ca nu am informatia care sa-mi faciliteze accesul la o anumita literatura. Iar ca sa obtin acea informatie trebuie sa fac un mic ocol pe alte taramuri decat cele de care ar trebui sa ma ocup in mod direct.

Aceste dileme ma determina sa propun sa discutam pret de cateva intalniri despre ce anume facem noi, despre ce competente trebuie sa avem, cu ce instrumente ar trebui sa lucram, care sunt limitele cercetarilor noastre, cum scriem si ce model paideic am putea forma noi.

Chestiunea 2: Metafora salvarii natinonale - "presedintele jucator"

2007-05-19T16:23:00.000-07:00

...

Chestiunea 1: Despre intelectuali si compromisuri

2007-05-19T16:22:00.000-07:00

...

Explicatie

2007-04-25T05:02:00.000-07:00

Cand am creat acest blog mi-am spus ca el trebuie sa contina doar chestiuni academice, legate de interesele mele de cercetare. Asta insemna ca discutiile pe teme politice, de exemplu, ori reactiile la evenimente din spatiul non-academic nu si-ar avea rostul. Acum ma vad nevoit sa scriu aici despre doua lucruri care m-au mahnit terebil de mult. E vorba, in primul rand dar nu si in ordine cronologica, de deconspirarea lui Constantin Balaceanu-Stolnici drept informator al Securitatii. In al doilea rand, suspendarea presedintelui Romaniei, domnul Traian Basescu, a dat nastere la o serie intreaga de evenimente penibile si umorale incat sa o las deoparte. Insa nu voi transcrie in acest moment comentariile mele, ci fiecare subiect va fi tratat intr-o pagina separata astfel incat sa nu transform blogul intr-un adevarat ghiveci.

S. Lavric despre IMM in "Idei in Dialog"

2007-03-09T06:22:00.000-08:00

In revista "Idei in Dialog", numarul pe luna martie 2007, Sorin Lavric publica in pagina 49 o recenzie la ultima traducere in limba romana a "Intemeierii metafizicii moravurilor" a lui Immanuel Kant, coordonata de Valentin Muresan si aparuta cu o luna in urma la Editura Humanitas. Recunosc ca nu as fi citit textul lui Sorin Lavric daca nu as fi avut o oarecare legatura cu volumul recenzat si cu cel care l-a realizat. Iar aceasta retinere se datoreaza contactului anterior cu alte texte ale recenzentului, contact care m-a facut sa cred ca nu exista la el o preocupare clara pentru un domeniu sau altul, care sa atraga dupa sine o specializare, o profesionalizare, si, ca urmare, sa prezinte un discurs coerent si in cunostinta de cauza. Recenzia la care ma voi referi in continuare nu mi-a schimbat cu nimic aceasta parere, ci, dimpotriva, mi-a intarit-o.
Nu poate fi socanta pentru nici un om de cultura roman tendinta actuala a presei de cultura: oricine poate vorbi si scrie despre orice si oricine. Cum spunea vorba aceea: in Romania, toti se pricep la politica, la fotbal si la ... Asa procedeaza si Sorin Lavric. Recenzia la "Intemeierea metafizicii moravurilor" (* de acum incolo IMM) ar fi fost cu atat mai benefica daca ar fi fost scrisa de cineva cu preocupari in domeniul filosofiei morale si care cunoaste literatura de specialitate din jurul IMM. Din nefericire, nu putem spune ca exista cinci cercetatori romani care sa se fi dedicat filosofiei morale kantiene si care, prin urmare, sa poata purta un dialog in reviste de specialitate sau in reviste pentru publicul larg cum este "ID". Insa nu voi merge mai departe cu consideratiile pe aceasta tema, ci am sa ma opresc asupra catorva erori de care se face vinovata recenzia lui Sorin Lavric.
"Dar unde mai gasesti astazi un om a carui viata sa fie ghidata de norme imperative, adica un om caruia datoria i-a omorat imboldul inclinatiilor native?" (p. 49, col. 1)
"Dar oricat de genial, onest si didactic a fost Kant, el a gandit morala dupa un standard ce nu i se potrivea acesteia. Si daca a procedat asa este pentru ca nu putea sa faca altfel. Modeul de cunoastere pe care Kant il avea in fata ochilor -- matematica, fizica si logica -- ii cerea sa gandeasca viata morala dupa acelasi calapod." (col. 3)
As vrea sa atraga atentia asupra unui aspect de limba care se pare ca a scapat nu doar autorului recenziei la care ne-am referit pana acum, dar chiar si redactorilor revistei "ID", si anume ca nu se spune "reguli apriorice" (col.4), ci "reguli a priori". Nu incerc sa fiu pretios in mod nejustificat, insa nu cred ca putem sa discutam despre un subiect fara ca limbajul propriu acelui subiect/domeniu sa ne fie cunoscut, sa nu-l fi insusit. E ca si cum s-ar discuta despre ingrijirea merilor dintr-o livada utilizandu-se limbajul metafizicii, sau chiar mai grav (pentru ca in primul caz pot intelege o atitudine poetica) folosind eronat tehnicalitatile din pomicultura.
Daca ar fi sa rezum mesajul recenziei lui Lavric, atunci ceea ce imi transmite ea e ceva de genul: ce bine ca se traduce o lucrare a marelui ganditor germana, dar ce pacat ca la baza acestei intreprinderi sta prea multa acribie si ce pacat ca lucrarea aleasa nu a fost alta fiindca cea de fata vorbeste despre "un om atat de sters" (col.1), un om "avand profilul psihologic al unei naturi compulsivo-obsesive" (ibid.). Singurul rost pe care il mai are studiul scrierilor lui Kant in genere este acela ca te invata "buchea elementara a unor distinctii conceptuale pe care secolele ulterioare, desi le-au pastrat forma, le-au sters spiritul" (col.1). Nu ma feresc sa-l indemn de d-l Lavric sa citeasca Declaratia de la Oviedo sau sectiunea despre demnitatea umana din Proiectul de Tratat privind Constitutia Uniunii Europene ca sa se lamureasca mai bine cine mai e interesat de reflectiile de morala kantiene.

Noi traduceri ale "Summei teologice"

2007-02-19T10:07:00.000-08:00

De curand am aflat de existenta unui nou proiect de traducere integrala care vizeaza Summa theologiae a lui Thoma de Aquino. Este vorba de un proiect al Catedrei de Istoria Filosofiei Antice si Medievale de la Facultatea de Istorie si Filosofie din cadrul Universitatii Babes-Bolyai din Cluj-Napoca. Nu a trecut nici macar un an de zile de cand acelasi colectiv publica la Editura IRI ultimul volum din seria Plotin (Enneade VI), caci deja suntem in fata unui nou angajament de cursa lunga.
Este minunat ca s-au gasit cativa cercetatori gata sa-si sacrifice cativa ani pe marginea textului thomist, numai ca ma incearca un sentiment de dezamagire atunci cand ma gandesc ca efortul de traducere nu este/nu va fi insotit, asa cum ar fi firesc, de un efort sustinut de dezbatere publica, in reviste de specialitate, a optiunilor de traducere, a conceptelor si problemelor thomiste. Nu contest ca poti alege sa traduci in chilia ta, insa textul vizat de colectivul clujean nu este unul care sa treaca neobservat. Cele noua volume ale Summei teologice, cate numara Editio Leonina, aduna in paginile lor zeci si zeci de probleme de teologie, filosofie, psihologie morala s.a.m.d., probleme care cer un limbaj tehnic, altul decat cel cu care ne-au obisnuit teologii ortodocsi de la noi. Si nu doar conceptele latine trebuie sa fie acomodate cu limba romana, ci si problemele pe care le discuta Thoma. De exemplu, sintagma "doctrina sacra" (cf. "doctrina sfanta", "doctrina divina" - pentru sacra doctrina) este esentiala pentru modul cum este conceputa intreaga Summa.
O a doua chestiune care ma determina sa fiu sceptic cu privire la reusita proiectului este legata de textul de baza folosit pentru versiunea romaneasca. Am inteles ca echipa care pregateste traducerea romaneasca a fragmentelor stoiciilor au folosit doar Stoicorum Veterum Fragmenta, fara a lua in considerare zecile de studii critice pe marginea acesteia. Daca echipa clujeana va proceda la fel in cazul Summei, atunci ne vom putea astepta la destul de multe probleme. Editia leonina a Summei dateaza din perioada 1888-1906, iar de atunci parintele Marie-Dominique Chenu, parintele Roberto Busa, parintele Leonard E. Boyle, precum si multi altii, au reusit sa contribuie in mod substantial la studiul lexicului si gandirii thomiste. Ramane de vazut cum vor proceda studiosii clujeni.
***
Traducerea in limba engleza a Summei realizata de Parintii Dominicani este considerata de mult timp depasita. Alfred J. Freddoso de la University of Notre Dame a pornit de unul singur proiectul unei noi traduceri a Summei: New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica). Pana la el, pe parcursul celor peste 50 de ani de la prima versiune englezeasca completa, s-au mai publicat sectiuni intregi in editii critice si/sau comentate. Un foarte bun exemplu este cel al Robert Pasnau care a editat ST I^a, qq. 75-89 (Robert Pasnau, Thomas Aquinas on Human Nature: A Philosophical Study of "Summa Theologiae", 1a, 75-89; Cambridge University Press, Cambridge, 2001).

Doing history of ancient and medieval philosophy in Romania (1)

2007-02-07T00:59:00.000-08:00

In Romania, we have a very unhealthy tradition in doing things in the history of philosophy: we publish general surveys before translating the fundamental texts of the European thought and before writing specialized studies. Unfortunately, the young researchers do not break with this tradition. Although we witness a few efforts of translating fundamental texts - e.g., Aristotle's De anima, Protrepticus (1st Romanian trans.), Rhetoric (1st Romanian trans.), De caelo (1st Romania trans.), Politics (two new translations); Plotinus' Enneades (1st Romanian translation of all six enneades - two separate translation projects); Damascius' On First Principles; several of Porphyrios's writings (especially Isagoge); ... - we are still waiting for in-depth studies. In my opinion, the two efforts should be carried in parallel.
One example of ancient text that should receive a new translation: Aristotle's Metaphysics. Please, spear me with Vladutescu's version or Cornea's "interpretation". I want to see a real scholar that will dedicate 10 years of his life working on this text, translating and writing about the aristotelian text in international peer-reviewed journals, participating in international colloquia on ancient thought and especially on Aristotle, and have a team of scholars to discuss all his steps.
I am tired of people that translate Aristotle or Plotinus this year and Augustine or Albert the Great next year. You cannot accomodate enough with the language of Plotinus in one year, in four years or in ten. Even if you are a genius. These things take time, a lot of time.

Medieval Concept of 'Auctoritas' (I)

2007-02-05T23:49:00.000-08:00

For medieval thinkers/writers, auctoritas was a very important issue/concept. In my studies on this mevieval concept I have come to think that there are three different meanings of auctorias as it is used by medievals. The origin of the first meaning can be found in Roman law: usus auctoritas (right of possession), auctoritas judiciorum (the authority of the judges), etc. This is a strict technical meaning, which I call the socio-juridical meaning of auctoritas. In this first sens, auctoritas is generally opposed to potestas. Cicero has left us plenty of examples for the first meaning. Innocentius III, in his Epistola ad Bulgaros (1204), speaks of a distinction between the authority of the pope and the power of the prince: "... ut ostendatur quanta sit differentia inter auctoritatem pontificis et principis potestatem" (PL 215, col. 284).

The second meaning has developed from the Greek education model, i.e., the reading of various auctores (in fact, quotations from various authors) gathered in the so-called florilegia for a specific purpose (see the use of Homer for learning the Greek grammar by the Greek ancient youth). This ancient education model have made history in the Middle Ages because it was the basic model of studying of rhetoric, eloquence, and so on.

I'm back!

2007-02-05T23:17:00.000-08:00

It has been quite some time since my last comment on this blog. Meanwhile, I have stopped making money for other people and I have started my own company, i.e. SMART SOLUTIONS & SUPPORT. I have also returned to my interests: ancient & medieval philosophy, paleography, moral philosophy & its applications (i.e. applied ethics).

New research materials can be found on my website (see "Research Resources"). Please, observe the copyright notes before using the materials. The author/owner of www.hybris.ro/cducu/ is not responsible for the illegal use of those materials. They are available there only for my personal use and for my colleagues. This is why I have decided to protect that web area with a username and a password.

Right now, I am working on Pierre Mandonnet's Siger de Brabant et l'averroisme latin au XIIIe siecle. Etudes critique et documents inedits. I hope to post an electronic version of this book by the end of February 2007. The electronic version will consist in a PDF file containing images of each page of the book.

Charles H. Lohr's Renaissance Latin Aristotle's Commentaries article series is also available. Can anyone provide me information on a similar list for the medieval Latin or Greek Aristotle's commentaries? I am trying to determine how many commentaries on the Nicomachean Ethics have been written during the 13th century (before and after Thomas Aquinas' Sententiae libri Ethicorum.

Piccolomini quote

2006-09-06T14:02:00.000-07:00

Aeneas Sylvius Piccolomini [alias Pope Pius II], 1405-1464

"Ed in vero, in imitor un imitante s'imita ancora in un certo modo il vero; essendo vero che quel tal'imitato imitante imita."

Romanian translation: "Si cu adevarat, in imitatie un imitant imita inca o data intr-un anumit mod adevarul; fiind adevarat ca acel imitant imitat imita."

Please, can anyone help me identify the source of this quotation? Write me a message on my website at http://www.hybris.ro/cducu/comments.html. Thanks.

Tracing the Movements of Medieval Thinkers

2006-06-21T00:33:00.000-07:00

A few months ago, I have found a webpage called The Philosophy Family Tree. Somebody thought it would not be pointless to draw a map of contemporary thinkers by tracing their "official dissertation advisors". Something similar has attempted David Chalmers for Australasian Philosophy (see here). Personaly, I didn't think that this project will prove anything as long as the influence of a thinker upon another is not easy to indentify. But I admit that it was the starting point for my current proposal: TRACING THE MOVEMENTS OF MEDIEVAL THINKERS. Today, biographies give you some idea about the places where your author travelled or worked; but what if we can place in the same monastery, scriptorium or university two other friars? Would this help at establishing the context of a certain text of your author? The same principle should apply for manuscripts: proving that a certain manuscript was written or stored in a certain place can give us have some ground in claiming that a certain author read that manuscript/version and not another. And if you combine this kind of information, I might be able to say, for example, what version of Aristotle's Ethics Aquinas read while he was at Napoli as a young student.

Medieval Manuscripts in Romanian Libraries, 1: Romanian Academy, Library (Bucharest)

2006-06-21T00:00:00.000-07:00

A few weeks ago, at Prof. Panzaru's suggestion and with his support, I have contacted the President of the Library of the Romanian Academy planning to help them digitalize the Latin Manuscripts. I have been surprised to find out that there are no Latin mss dating before the 14th century and all the existent mss are worthless. Moreover, no catalogue of the Latin mss has been published so far.

The Greek mss, although catalogued, are almost in the same situation. There is only one manuscript dating before the 14th century (if I remember right, from the 9th cent.).

More suprising, the scanner they use does not belong to the Romanian Academy, but to an institution of the Romanian Ministry of Culture and Cults, i.e. CIMEC. One more argument: they do not have any specialist in Latin, Greek or Arab Paleography.

Some notes on Odo Rigaud

2006-06-20T23:36:00.000-07:00

I am posting some of my notes on Odo Rigaud and his concept of auctoritas on my website (see the "Research Resources" section). I am trying to find Cod. Vat. lat. 4263 containing his Quaestiones theologicae, but it seems impossible to access the manuscript from Bucharest. If someone can help me, please, contact me via e-mail.