Catalina Elena Dobre

Este artículo se propone recuperar un acercamiento peculiar en la comprensión de la realidad a través del concepto del silencio. A pesar de que sobre el silencio hay varías indagaciones, la mayoría relacionadas con la obra de Martín Heidegger, Ludwig Wittgenstein o Merleau-Ponty, este artículo tiene la intención de extender la comprensión de una filosofía del silencio que no sería completa sin la contribución de Max Picard. Siendo este último un pensador original y el autor de una obra peculiar, el objetivo de estas páginas es analizar el silencio, para comprender por qué el filósofo suizo lo entiende como una realidad originaria y positiva y no como una ausencia, creando así una metafísica del silencio como una filosofía integral (en la cual la realidad es entendida como unidad); una filosofía en la cual el silencio une, a través del lenguaje, al hombre con lo divino, creando una relación de complementariedad.

Este artículo presenta un análisis comparativo entre Søren Kierkegaard y Martin Buber sobre el concepto de la relación. Sostiene que la filosofía de Kierkegaard, centrada en la elección existencial del individuo y su relación con Dios, constituye la base del pensamiento relacional. Aunque Buber reconoce la influencia de Kierkegaard, malinterpreta su visión al considerarla excesivamente introspectiva y desconectada de la comunidad. El artículo argumenta que la noción de sí mismo en Kierkegaard incluye una dinámica yo-tú que vincula al individuo con lo divino a través de la realidad concreta vivida. Aunque Kierkegaard no extendió esta relación a la naturaleza o los objetos, como sí lo hace Buber, su prioridad fue afirmar al ser humano singular y su responsabilidad existencial.

Although the concept of recollection does not draw attention so recurrently when it comes to the philosophy of Søren Kierkegaard, on a closer reading, we realize that the philosopher subtly, but frequently, mentions both: the concept of memory and the recollection in its authorship. This proves that memory is not only a movement opposed to repetition, as we sometimes limit ourselves to think, but that it is important and has a particular potency in the development of individuality in the presence of the eternal in time. In these pages I propose an incursion into the thought of Søren Kierkegaard, with the aim of analyzing and understanding the “force of recollection” its relationship with repetition, repentance, and eternity, emphasizing its relevance in the narrative of singularity.

In this article, we examine the lights and shadows of the inwardness of spiritual life that constitutes the human self through the drama of Per Sidenius in the film by the Danish director Bille August, A Fortunate Man (Lykke-Per, 2018) within the framework of the existential philosophy of Søren Kierkegaard. The film is a labyrinth in which the narrative deepens as a conflict in the quest for oneself that reaches a limit of the renunciation of the world. It exhibits a moment in which inwardness is transformed when individuals are educated by anxiety to become an infinite possibility. Thanks to the cinematographic ability to capture real movements enabled by radical freedom, ideas in existential philosophy can become visible to us. In this film, in particular, the character’s experience is guided by decisions that reflect an inward search and lead him to a moment of inner tension, dazzled by the awareness that his obstinacy is leading him to renounce the most important thing in life: love.

El objetivo de este artículo es presentar las posturas de Soloviev y Berdyaev sobre el concepto del mal, como un acercamiento original que, tiene que ver con la comprensión simultánea de la naturaleza humana y la libertad. Ambos pensadores consideraron que el mal es una fuerza, una posibilidad de la libertad, cuya única forma de vencerlo es asumiendo la tarea ética del ser humano de colaborar con lo divino. Por eso analizaremos desde Soloviev la figura del Anticristo, como símbolo del ser humano que ha roto sus lazos con lo divino; para Berdyaev la única forma de sobrellevar el mal, o de vencerlo representa la tarea ética más importante ya que el mal es una necesidad en el proceso de transformación espiritual del ser humano. Es decir, su edificación depende de la fuerza para luchar en contra del mal.

This chapter highlights the importance of Berdyaev´s philosophy. Some of his interesting theorizations must be rediscovered in the context of our contemporary world. One of the main messages of his thought is that humanity does not represent a mere biological stage during an evolution toward a technological stage (machine man, robot, cyborg, etc.), but rather it is a presence and a spiritual experience, which place us, as humanity, in the cosmos and give us a real meaning of life not a superior-anthropocentric position but a collaborative and integral perspective on life.

Although the theme of evil has been a recurring theme in philosophy, the Russian philosopher Nikolai Berdyaev presents an original approach: evil is not ignorance or a lack of our rational consciousness but a force that goes beyond our rational will. That is why there is a possibility of freedom, just like good, which manifests when a human being decides to act detached from their divine nature. Evil represents for Berdyaev the total abandonment of the life of the spirit, the disruption of human nature, and its detachment from divine humanity. Even so, it is a necessary evil for spiritual transformation because our spiritual growth is the fight against evil through consciousness, revelation, and creation.

This collected volume brings attention to the understudied work of the Russian philosopher, theologian, and Christian existentialist, Nikolai Berdyaev (1874-1948), showing that his philosophy is important for the present and future. It appeals to students, researchers and the general audience in revealing that through Berdyaev, humanity does not simply evolve from the biological to the technological but rather it is a presence and spiritual experience that places beings in the cosmos and provides real meaning. This edited volume presents contributions from a diverse group of scholars filling a lacuna in the scholarship of this classical thinker.

The idea of a book about understanding peace also requires an approach to the topic of war. Both manifestations have passed through history, and it is almost impossible for us to separate them within our collective mentality. However, cultural and civilizational work during the last two centuries has also focused on reducing conflicts. Above all, it was after the catastrophic twentieth century, which included two wars and atomic bombings. However, Kant’s idea of perpetual peace, which he had been pondering, is still far from being realized. The first decades of the twenty-first century reveal a bleak outlook. Furthermore, one of two: either we have not learned anything or we cannot live without conflict and violence. This volume discusses various reflections on war and proposes a discussion of moral questions about the meaning of war and peace from philosophical and political perspectives.

Could war be judged from a moral perspective? Could war be the symbol of civilized humanity? Is a world without conflict possible? Could human beings coexist without conflict? My aim in this chapter is to ask some moral questions about our understanding of war and peace given that in the last four post-pandemic years, the world panorama has been shaken by two major conflicts: the war between Ukraine and Russia and the conflict between Israel and Hamas. For that reason, reflections on the meaning of war are not merely of historical interest. Though some philosophers have warned that we are approaching the end of history, many of us remain amazed at how “history repeats itself”. These conflicts (wars) reflect not only a political failure but also a deeply human problem, showing a total dehumanization and barbarism that we thought was left behind in history. It is the intention of this chapter to answer these questions and analyze the meaning of war (peace) from an ethical and anthropological perspective.

This book explores the morality of creating peace in a violent world. It includes spiritual and ethical dimensions to show that peace is not only the responsibility of politicians, but that it is everyone's responsibility not to generate violence and hatred. Peace is shown to be human work; it is the responsibility of the whole community to maintain and create it. Therefore, peace is not only a political achievement, but also has an ethical and spiritual significance and requires the moral development of the individual in order to secure the recognition and respect of others. This book will be essential reading for all philosophers of politics, morality and ethics, and is also ideal for those who are researching aspects of spiritual philosophy.

En estas páginas me interesa resaltar que la meta-antropología es una respuesta a la crisis de la metafísica del inicio del siglo XX, y tiene su desarrollo avant la lettre en la propuesta filosófica de Max Scheler, Vladimir Soloviov, y Nikolai Berdyaev. Unir estos pensadores a través de este eje de la meta-antropología es un intento que parte de la idea de que la labor de los tres fue comprender que ni la antropología ni la metafísica por sí solas representan respuestas viables a los desafíos que enfrentará el ser humano en el futuro. Los tres se adelantaron a través de esta idea a sus épocas, creando pensamientos originales. Aunque fue Max Scheler quien empieza hablar de una metafísica del hombre (una meta-antropología) ante la crisis de la metafísica —y Soloviov ofrece los elementos para comprender este concepto—, es Berdyaev quien desarrolla esta idea mostrando así una original y creativa forma de unir dos tendencias: occidental y oriental, del pensamiento filosófico.

This book explores new societal paradigms related to current debates and discusses how we can confront aspects of those debates which do not fit into a traditional social model. It proposals a theoretical and reflective framework for understanding new social discourse, particularly related to issues of diversity, feminism, and liminal societies. The goal is to explore such issues via humanities-centered lens, rather than just sociological or psychological. Furthermore, the book adheres to the responsibility to generate a way of thinking related to a "new" way of manifesting for our society and generating a culture for the future.

This chapter focuses on Kierkegaard’s ideas of ethics and Berdyaev’s one, to underline that from their point of view, ethics is a creative energy of personality and spiritual life, which is translated as ethos. Since the Greeks, ethos has the meaning of inner dwelling. From the existential perspective of Kierkegaard and Berdyaev, it can be understood as a way of being for each person who wants to live a creative life and experience inner growth. Ethos is the experience of the spiritual life of a human person. By analyzing ethics as creativity and inner flourishing, it will be shown that the condition for a moral and spiritual awakening is the recovery of the meaning of ethos.

Human flourishing is not about new recipes that we have to follow to live a meaningful life. Human flourishing involves awareness, choice, freedom, and moral, spiritual, and cultural dimensions. From ancient times till today, philosophers have taught us that the meaning of life is a spiritual journey that one must undertake, which requires freedom and creativity. In other words, human flourishing is about how we embrace our destiny and our human condition, and how we create our present and prepare for the near future.

This book seeks to generate a theoretical and a reflective framework to re-connect people with culture and spirituality. It seeks to recreate important links between these domains to provide interpretative, foundational, and ethical perspectives. It is distinctive in that it focusses on the challenges that humanity is facing at a cultural, social, moral, and spiritual level. It provides a philosophical understanding of humanity from a humanistic and multidisciplinary perspective (encompassing ethics, language, art/cinema, political, cultural and gender approaches) and offers a variety of ways of how we can rethink our culture and our society for the future.

Si bien existen algunos intentos de repensar el tema de la tecnología desde la filosofía de Søren Kierkegaard, no existe todavía un diálogo directo con la postura transhumanista. En este artículo proponemos un acercamiento inédito, entendido como una crítica, desde el pensamiento de Kierkegaard al transhumanismo y su concepto de singularity. Primero, analizamos el modo en el que los transhumanistas entienden el concepto de singularity y sus limitaciones; después, apoyándonos en la filosofía de Kierkegaard, defendemos que la única singularidad posible y real es la persona humana como relación primigenia, fuente de angustia y libertad, pecado y amor, espíritu. Defendemos también que esta relación no puede ser replicada por una creación artificial.

En este artículo propongo una relectura de la novela Apuntes del subsuelo de Fiódor Dostoievski desde la mirada de la filosofía. Considerada por algunos la novela en la cual el escritor expuso su antropología; entendida, por otros, como una crítica social en boca de un extraño personaje, desde mi punto de vista esta obra es un ejercicio que desmantela la racionalidad moderna, y hace de Dostoievski un antimoderno. El ejercicio planteado parte de la idea que el filósofo ruso de origen judío, Lev Shestov, afirmaba sobre este escrito: que representa la verdadera “crítica de la razón pura”. Trataré de demostrar que la novela Apuntes del subsuelo es uno de los escritos más filosóficos de Dostoievski, porque presenta la deconstrucción de la racionalidad moderna, para lo cual analizaré cómo entendió Dostoievski la razón y cuál fue su postura con relación con ella.

Considered one of the most complex categories in Søren Kierkegaard’s thought, the repetition continues to raise much restlessness within his own authorship. Although about this category we find some first sketches in an unfinished book called Johannes Climacus or De homnibus dubitandum est, much later Kierkegaard will return to the category of repetition in his writing of the same name: Repetition, a peculiar work, very difficult to understand in its own dynamics. For this reason, in this essay we propose an interpretation of the category of repetition in relation with that text, to understand why repetition is a spiritual category as Kierkegaard himself thought it, starting from the idea that for the Danish philosopher the repetition is what canbe called a “philosophy of the future”.

Siendo un pensador peculiar y entendido como un out-sider, Lev Shestov es el creador de una filosofía genuina que viene a romper el pensamiento para reconstruir; es decir, poner las bases de una filosofía con sentido trágico que se opone a todo pensar especulativo y positivista. Las raíces de esta filosofía las encuentra en la escritura de Kierkegaard, entre otros. El filósofo danés es un pensador que lo atormenta y que representa para su creación un momento decisivo, ya que le devuelve a Shestov la esperanza de que su filosofía de la tragedia encuentra un sustento en la filosofía existencial creada por el filósofo danés. En estas páginas el objetivo es evidenciar aquello que Lev Shestov descubre al leer la obra de Kierkegaard para sustentar el desarrollo del significado de lo que denominará cómo filosofía de la tragedia; una filosofía que nace en la desesperación, en la repetición, en la segunda dimensión del pensamiento; en la angustia y en la fe, y en la revelación.

RESUMEN Este artículo se propone recuperar un acercamiento peculiar en la comprensión de la realidad a través del concepto del silencio. A pesar de que sobre el silencio hay varías indagaciones, la mayoría relacionadas con la obra de Martín Heidegger, Ludwig Wittgenstein o Merleau-Ponty, este artículo tiene la intención de extender la comprensión de una filosofía del silencio que no sería completa sin la contribución de Max Picard. Siendo este último un pensador original y el autor de una obra peculiar, el objetivo de estas páginas es analizar el silencio, para comprender por qué el filósofo suizo lo entiende como una realidad originaria y positiva y no como una ausencia, creando así una metafísica del silencio como una filosofía integral ; una filosofía en la cual el silencio une, a través del lenguaje, al hombre con lo divino, creando una relación de complementariedad ABSTRACT This article aims to recover a peculiar approach in the understanding of reality through the concept of silence. Although there are several inquiries about silence, mostly related to the work of Martín Heidegger, Ludwig Wittgenstein or Merleau-Ponty, this article intends to extend the understanding of a philosophy of silence that would not be complete without the contribution of Max Picard. Being an original thinker and the author of a peculiar work, the purpose of these pages is to analyze the silence, to understand why the Swiss philosopher understands it as an original and positive reality and not as an absence, thus creating a "metaphysics of silence" as an integral philosophy ; a philosophy in which silence unites, through language, the human and the divine, creating a relationship of complementarity.