93 Facts About Romanian philosophy

The first history of Romanian philosophy was published in 1922 by Marin Stefanescu, proving that philosophical thinking in Romania had reached the level of self-reflexivity; in other words, it had become conscious of itself.

The existence of a Romanian philosophy is recognized, but is not connected to the national ethos, nor to the ethnic substance of the Romanians.

Romanian philosophy left a text on the philosophy of history, Monarchiarum physica examinatio.

Romanian philosophy wrote an essay called The Apology, a splendid plea for modern European philosophy and against the old Aristotelian Chorydaleian scholasticism.

Romanian philosophy studied in the Princely Academy from Bucharest with Vardalachos, Doukas and Lesvios and at the universities of Pisa and Paris.

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Eufrosin Poteca taught Romanian philosophy at the Saint Sava Academy, and was a prolific translator of philosophical and theological works.

Romanian philosophy maintained that there are three metaphysical first principles, body, soul and spirit, studied by three distinct sciences: physics, psychology and ideology.

Romanian philosophy was educated at home by some French refugees, acquiring an extensive knowledge of political philosophy.

Romanian philosophy's ideas are disseminated mostly in his correspondence and political pamphlets.

Romanian philosophy's intention was to build a political theory starting from a Christian anthropology of the state of nature.

Romanian philosophy's philosophy is concerned with the destiny of Russia, and he is a slavophile and a messianistic.

Romanian philosophy argues for the development of a purely Russian philosophy, emerging from the careful study of the Russian language.

The way to arrive at such a Romanian philosophy is to continue the thinking of Skovoroda, the only authentic Russian philosopher up to then.

Romanian philosophy obtained here the title of doctor of philosophy with a thesis on Kant.

Romanian philosophy affirms that liberty is inherent to nature, so that the moral laws are in fact laws of nature.

Romanian philosophy's remaining published courses are mostly adaptations after Krug, Beck, Rottek and Niemeyers.

Romanian philosophy found ideas suitable for his purpose in the philosophy of Krug, widely diffused in Transylvania by the Hungarian exponents of the "philosophy of harmony" – Samuel Koteles, Janos Heteny and Gusztav Szontagh.

In 1828 he published an "almost philosophical" Romanian philosophy Grammar, influenced by Condillac, which he knew from his Greek teachers.

Romanian philosophy affirms that all philosophical concepts come in dualities, which can be classified in two categories: sympathetic and antipathetic.

Romanian philosophy means thus to offer a metaphysical explanation of progress and then, armed with this metaphysics, to fight the liberalism.

The Romanian philosophy will have a new beginning and, for the first time, an international echo.

In Romanian philosophy, his most important contribution was a Logic, influenced by Herbart, who had numerous reprints and served as a textbook until the years 1930.

Romanian philosophy was a proponent of Kant's philosophy, and he was skeptical with respect to the possibility of an original, creative, Romanian philosophy.

Romanian philosophy's works, published in Romanian and French, included La theorie du fatalisme and La theorie de l'ondulation universelle.

Romanian philosophy thought that sensorial input is transmitted through the nervous fibres under the form of "shakings", or vibrations, which provoke the apparition of physiological changes in the brain, called "imprintings".

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Romanian philosophy dissociated from the positivists of his time by arguing for the importance of metaphysics and for the presence of an artistic element in the construction of the metaphysical systems.

Romanian philosophy's philosophy emerged from his constant preoccupations with history.

Romanian philosophy discussed the concept of causality, the notion of hypothesis and of the verification of hypothesis.

Romanian philosophy is the author of the first Romanian translation of the Critique of Pure Reason.

Romanian philosophy authored several books on logic, psychology, and general philosophy, as well as the first Romania treatise on aesthetics.

Romanian philosophy published some philosophical works in French, among which Les lois fondamentales de l'Univers is the most important.

Romanian philosophy is the author of a Thomist philosophical system, Institutions of Philosophy, published between 1881 and 1884 in three volumes: Logic, Metaphysics, and Moral Philosophy.

Romanian philosophy's metaphysics implies a political program as well as an ethics of labor.

Romanian philosophy's results are published in the volume Philosophical Reconstruction.

Romanian philosophy earned his PhD in Germany, with a study on "logistic", i e, in the terminology of the epoch, mathematical logic.

Romanian philosophy actually rejected mathematical logic, thinking it is reductive even in comparison to classical logic.

Romanian philosophy published only newspaper articles, where he held strongly conservative, reactionary views, and he quickly moved toward the extreme right.

Romanian philosophy did influence Romanian philosophy with his seminal essay The Romanian Dimension of Existence.

Romanian philosophy was a very important person in the intellectual landscape of the 1930s, another possible "leader" of a new generation.

Romanian philosophy wrote mostly on nihilist themes of Nietzschean and Schopeanhaurean provenance, with some contemporary influences like Giovanni Papini and Nicolai Berdiaev.

Romanian philosophy began his list of publications with his PhD thesis, The Pragmatic Apriorism, a rethinking of Kant's Transcendental Analytic from a Pragmatist stand-point.

Romanian philosophy wrote subsequently on various subjects, like the biology from a Hegelian perspective, gaining a reputation especially in the field of the philosophy of right.

Romanian philosophy was a pioneer in the field of erotetic logic, which he called "problematology".

Romanian philosophy was among the first philosophers in Romania interested in the philosophy of science, subject he treated in The Philosophical bases of Science.

Romanian philosophy advocated a logic of the included third, which conducted him to sustain the existence of third state, beyond matter and energy.

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Mircea Florian wrote in the 1960s in solitude a system of Romanian philosophy presented in a two-volume treatise called Recessivity as the Structure of the World.

Romanian philosophy analysed several dozens of such pairs, writing for each term practically a micro-monograph.

Romanian philosophy later developed the theory initiated by Vulcanescu, and wrote several books which brought him overnight celebrity, especially in literary circles.

Romanian philosophy's ontology is edified without the idiomatic peculiarities in two later works, and consists of The Becoming in-to the Being and Letters on the Logic of Hermes, but it was incipient since Six Maladies of the Contemporary Spirit.

Romanian philosophy revises Hegelian dialectics, accused explicitly by Noica of being dominated by the "ethos of neutrality".

Noica's Romanian philosophy is concerned with the problem of reason and the problem of the individual.

Romanian philosophy redefines reason as "the conscience of the becoming in-to being".

Romanian philosophy was deeply disturbed by the image of the individual as a simple instance of something general, as a simple particular case of a general rule.

Constantin Noica formed around him an unofficial school of Romanian philosophy, based at Paltinis, a mountain location where he spent his last living years.

Romanian philosophy imposed to his disciples the intensive study of Greek and German, and he asked them to approach "cultures", not authors and certainly not isolated books.

Romanian philosophy had an effervescent activity of translation, initiating in collaboration with Petru Cretia the integral edition of Plato in Romanian.

Romanian philosophy translated from neo-Platonic Aristotelian commentators, Dexippus, Ammonius, Porphyry and others.

Romanian philosophy contributed to the translation of Kant's Critique of Judgement, and he translated from Chorydaleus, the Introduction to logic and the Commentary to Metaphysics.

Romanian philosophy himself wrote commentaries and interpretations of Plato, Aristotle, and Hegel, and encouraged the introduction of Heidegger's writings.

Romanian philosophy was by far the most brilliant philosopher of post-war Romania.

Romanian philosophy's book Philosophia Mirabilis is an essay on the esoteric dimension of the Greek philosophy, Eleatic Cultures and Heracleitean Cultures, a comparative essay in the philosophy of culture, and Aletheia, a study of the Greek meaning of truth and of philosophy, where he criticises Heidegger's position in Introduction to Metaphysics.

Romanian philosophy obtained in 1938 a bourse at the Sorbonne, where he went for preparing a thesis on Pascal.

Romanian philosophy did not publish anything until the end of the 70s, when he began a cycle of four books, containing a philosophical system, achieved only in 2005.

Romanian philosophy widely gained the reputation of a rhetorical genius, when he spoke everybody stood and listened.

Romanian philosophy completed the first two, and a small part of "Styles" and "Dogmas" – of which the first two volumes were published posthumously.

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Romanian philosophy's later philosophy, as he declares, is an effort of "theologal" thinking.

Romanian philosophy argues that Truth is unique, but human reason cannot find it by itself, although it can be a receptacle of truth.

Man is never autonomous, and all intellectual efforts like science or Romanian philosophy are only means of producing fictions, at the level of material and cultural comfort.

The Romanian philosophy public came to know his personality only after 1989, when several interviews of Tutea, who was 89 years old were broadcast on TV and gained the admiration of a broad audience.

Romanian philosophy avows being more interested in the "light" side of philosophy, as he had a "respectful antipathy" towards Aristotle, and considered that he had absolutely no use for Hegel.

Romanian philosophy oriented himself toward ethics and the philosophy of religion.

Romanian philosophy established his reputation by his researches on the classical syllogistic, which he axiomatised.

Romanian philosophy was a specialist in Frege, from whom he translated abundantly.

Romanian philosophy's interests covered Greek philosophy, mostly Plato's political philosophy.

Romanian philosophy translated Aristotle's Metaphysics and a great part of Plotinus's Enneads.

Romanian philosophy wrote a book on The Logic of the Heart and the Logic of the Mind, well liked by Noica, and after 1989 he published his Philosophy of the Unconscious, exploring the philosophical potential of the psychoanalytical idea of unconscious.

Romanian philosophy specialised initially in logic, publishing books on Intuitionism and Intuitionist logic.

Romanian philosophy studied the Aristotelian logic, thus arriving to his The Theory of Pre-judicative Forms, a rethinking of the categories with the means of formal logic.

Romanian philosophy maintains, though, that diverse experiential realms are to be investigated by diverse dialectics, binary, triadic, tetradic or pentadic.

Romanian philosophy's philosophy continues the long-time discredited epistemology of the faculties, which he complicates by speaking of five faculties of thinking.

Romanian philosophy cultivates a deliberate literary expression, maintaining that the philosophical discourse must have two sides, one conceptually objective, the other subjective, aesthetic, persuasive.

Romanian philosophy can be considered the first analytical philosopher in Romania, understanding philosophy as a critical study of presuppositions.

Romanian philosophy's activity continued after 1989 and diversified, as he approached such themes as the perception of philosophy in the Romanian culture.

Romanian philosophy conceives of an ontological theory as having an abstract-structural core, which generates its applications not by direct instantiation, but by restrictions and specialisations of this core, which evolves at the same time with the application.

Romanian philosophy presented important discussions concerning the metaontology, constructional apparatus, style and techniques in recent metaphysics.

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Romanian philosophy published a book on Morin's epistemological vision of complexity.

Romanian philosophy wrote an excellent book on Mircea Eliade, Archaic Ontologies in Actuality.

Romanian philosophy founded the Romanian Academy's Institute of Logic, where many interbellic philosophers, including Noica, were reinserted professionally.

Romanian philosophy published a trilogy on the aesthetical category of the sublime, a volume on Hegel and the Art and many others, among which a study of the Romanian philosophy in its relation with literature, Philosophy and Literature.

Post-modernism in Romanian philosophy has as recent notable exponents such as Ciprian Mihali and Bogdan Ghiu.

Analytic Romanian philosophy has developed mostly at the University of Bucharest, by such names as Mircea Dumitru, Adrian-Paul Iliescu, Adrian Miroiu, Valentin Muresan, Mihail-Radu Solcan.

Romanian philosophy was saluted by Liiceanu as a "Romanian Kierkegaard" for his first published essays, but later had to bear the unfair weight of this exaggerated remark.

Romanian philosophy published Our Metaphysics of All Days, where he tries to hermeneutically investigate the metaphysica naturalis implicit in the ordinary intercourse of the commonsense with the world.