Suchergebnisse

The interrogation of the sacred proposed by Rudolf Otto's metaphysical theology is not so much an answerless question as it is a conceptual open invitation to becoming aware of the phenomenon of meeting sacrality. It is also desired to become aware of the limits of reason in the process of analyzing the phenomenology of the sacred. Thus, the irrational is assumed to have the sense of mystery and knowledge becomes, then, an assumption of that which cannot be known about mystery. Regarded analytically, in the Kantian sense, the mystery and the numinous state it induces, that of mysterum tremendum, is revealed to be situated beyond the formalisms of reason, but also of the conventional ethics, metaphysically undefinable, above the relations of causality or dependency. Its reality, confirmed, at the level of the impact on human conscience, and by the philosophies of empirical pragmatism, could better be postulated by appealing to similar perspectives of the negative theology. For Rudolf Otto, these ascertainments and the appeal to the terminological genesis and evolution of the concept of divine mystery's typology constitute landmarks which confirm the dimension of the human being's spiritual life, a dimension which remains, for now, undefinable for the potential of our reason and argumentative logic.

F.D.E. Schleiermacher's inauguration of hermeneutics as a philosophical discipline took place in the broad cultural frameworks offered by German Romanticism. The re-evaluation of theological and philosophical concepts benefited, in the case of Schleiermacher's works, from the context of the renewals imposed by the liberal vision proposed by the axiological perspective of romanticism as a relevant event for the nineteenth century and its extensions in the twentieth century. The present text aims to capture some landmarks of the symbiosis between Schleiermacher's preoccupations in the inauguration of philosophical and thematic hermeneutics such as the interdependence between the finite human and the infinite divine consciousness, the dialectical progress of religious consciousness, the finiteness of gnoseological approaches to the divine meta-presence, the need of another interpretation of Christian soteriology, the re-evaluation of the relationship between dogma and the individual experience of faith. The interval of this symbiosis may measure the value of Schleiermacher's work and the level of cultural topicality of his subjects.

The aim of this paper is to analyse the organizational culture within the business environment. The paper analyzes the ethical criteria of the entrepreneurs and the way they relate to the consumer, as well as the reinforcement of the moral values so that the final result of the economic activity is represented by sustainability and economic profit. We thought it would be important to point out that promoting an ethical firm can ensure the well-needed trust capital in a constantly changing society. In this context, corporate responsibility is a key element that ensures both the sustainability of the company as well as the sustainability of the relations with the business partners. In our view, a strong corporate culture must integrate ethics and responsibility in all its activities, since the focus is often laid on obtaining profit, not on the values that should lead the organization towards success over a long period of time. Since our society provides both positive and negative information regarding any company or organization, the focus should be laid increasingly more on the ethics and responsibility of the human resources in regard to the external environment of the company. We thought it would be appropriate to bring up these issues since the issue of building an organizational culture is at a very early stage in our country, and most entrepreneurs only aim at obtaining short-term profit. The fees and taxes are high and the thick legislation often does not provide alternatives; therefore, one must take into account the fact that the real profit is not represented by the short-term benefits, but rather by the benefits obtained in a constant manner over medium-long periods of time.

The research proposed by Max Weber on the beginning of the capitalist economic thinking aims to transcend the appearances and conceptual surfaces that have been consolidated over the founding truths of this thinking. Thus, Weber is interested in the origin and evolution of key concepts in the capitalist economy such as computability, profit, investment, efficiency or economic capitalization. But what preoccupies him most in his studies is the basis of the capitalist economic mentality, the way in which the idea of free initiative and the motivation of its transposition in practice arose, a transposition that is only completely made in the Western civilization, the Orient keeping its openness to economic centralized elements, subject to the political factor. According to Weber, the spirit of capitalism and its economic choices are based on the vein of the Protestant theological thought. From this historical, theological and psychological foundation there is a possible understanding of capitalist economic thinking.

To what extent is the contemporary world still aware of the risks of excessive technologicalization? Does the warning of the ancient Greeks who announced, through the Promethean and age myth, the danger of detachment from sacredness and the fatality of man's damnation to his own annihilation under the mirage of unbridled exploitation of nature still reach us? Is it still possible to re-evaluate the progress of modern man, in his negative, destructive aspects? Are not we currently witnessing, in the age of digital communication, the distancing of the human being from his own existential-spiritual foundations by assuming a model of machinal Super-man, technical in the operations of the mind but also of affectivity? Perhaps a reconsideration of the ontological and gnoseological position of modern man, anchored in the age of high-tech constructions and digital communications, could be inaugurated starting from the reinterpretation of the mythical-symbolic warnings of ancient meditation.