Noticing the steep degradation of love in the modern society, Evola makes an effort to overpass the social, commercial or biological conceptions of love and to unravel the forgotten ideas about love. Looking at the current modern situation, few people could imagine love as transcendent, as a force capable of overpassing the limitations of a human being. As emphasized by Evola, the union between the two lovers, when it is conceived as the unification of the opposite tendencies in a sacred union, can find the lost path towards the Unity. By detachment and transmutation, the use of the sexual energy may even lead to supra-natural powers, ecstasies and elevated consciousness.
Although enjoying a history that spans more than 160 years, Romanian student media have not been researched extensively at all. The few existing studies combine a monographic approach to the phenomenon with various oral histories, as one particular way to reconstruct a past that has been frequently neglected. The present paper is an attempt to analyse student media outlets by showcasing its identification either as a pedagogical tool or as a form of alternative press, with a particular emphasis on the current Romanian student media outlets. In order to fulfil our two-folded objective (to extract both quantitative and qualitative data), we used qualitative survey research. The main results reveal that print projects (a total of 15) are still the most numerous among student media outlets, followed by six online journalistic projects, five radio stations and four TV stations. Generally, these serve as pedagogical tools due to the co-optation in the editorial teams of professors who act as supervisors and mentors. In comparison to the student reviews from the communist period or previous, the (self-) identification with alternative media is, with few notable exceptions, rather weak.
Early knowledge of medieval literature, not only in Latin, it transfers you into a heaven of peace. No wonder that out of such springs came out the whole methodology of the famous lectio divina (see Mario Masini) from which we still feed a large part of modern communication methods. Scala divini amoris is such a challenge for the modern reader. Preserved in a manuscript Egerton 945 in the British Library in London, the text is written in Occitan, unknown both to researchers in theology and to scholars from those specializing in Provencal. The manuscript Egerton 945 contains two major texts: Liber divinis amoris și De divina impletione.
This study engages into a wider reflection about Paul Ricoeur. Undoubtedly, he is a remarkable personality of thought and spiritual life, being known as the “philosopher of obedience”. On the one hand, the novelty of his thinking lies in the narrative identity, in the dissociation between the same and the ipseity, diachronic and synchronic, between the socius and the neighbor. On the other hand, he reveals us a „modus vivendi”, between the rational-philosophical rigor and the Protestant religious beliefs, with regard to the depths of the confrontation between desire and choice, between understanding and explaining, between universal and singular. Nevertheless, his panoramic view of life departs from the complexity of life, from existentialism, as a radical opposition between the being itself and the being for itself or the self. As a conclusion, throughtout Paul Ricoeur’s domains-philosophy and religion-physical and psychological integrity implies by analogy a moral integrity.
The aim of this study is to analyze the structure of the Zamolxian myth and the implications that follow from the perspective of historian and philosopher Vasile Pârvan. Zamolxe, the god and the King of the Geto-Dacians, are in the center of his doctrine the thesis that man is a whole of two essential elements: sphere and soul. As Socrates also points out in the Charmide Dialogue, the great importance is the state in which the soul is found, which prevails in front of the body. Moreover, the state of the soul undoubtedly determines the state of the body after. The soul in relation to the body of the flesh, prone to suicide, is the very essence of the essence, because “everyone here starts from the soul.” The asprime of life does not prevent the Getae from believing in immortal eternity, in another world encountering Zalmoxe. For Eliade, Zamolxis is a “daimon or a theos,” which reveals a doctrine that “depends on the ontological regime of post mortem existence.” Zamolxis is not from the beginning a supernatural being, he appears in a “religious history of eschatological type “, the coordinates of which are occult and epiphany. In the center of this doctrine is placed the idea of the immortality of the soul.
The present study resonates with the primacy of the exemplary model of the inaugural lessons in the program/curriculum of critical school achievements, in the spirit of Alexandru Zub question about what the inaugural lessons should say? The answer calls for a return to the Xenopol model, but also for the reopening of the Kogălniceanu’s methodological laboratory, stating the need for any course to be inaugurated through a broad exposure of the field, by drawing attention to the theoretical and methodological horizon, by enumerating the boundaries and limitations of research; but also, by gaining the interest of the audience. Pârvanian historiosophy is decisive in the flow of the so-called method, attaching the teacher’s vocation to the prerogative of the philosopher, and relying on two conjugated attitudes: the first „evolutionary synthesizer of thought”, the second „cosmic valoriser of the world and of life.” Thus, we will insist on the ideo-historical ribbons/nervures of the four inaugural lessons of Vasile Pârvan, presenting them with the decisive remarks about the rethinking of philosophy and history. This approach is circumscribed to the atmosphere of the Centenary of the Romanian Great Union as a means of returning to exemplary models to counter the dysfunctions of functional illiteracy, the confusing and synchronous perspective of teaching history in school, and the program to eliminate the historical dimension of the culture study - exhibited at the anniversary moment of the Romanian culture by Academician Ioan-Aurel Pop.
This article elaborates on the prospects for research interventions that repurpose the means of datafication to create possibilities for people to reflect on what it means in their daily lives. The research data consist of qualitative research interviews (n=13) in which media diaries and tracking data from the participants’ smartphones and computers served as prompts for reflection. The experiences from the self-monitoring and the encounters with tracked data by self-identified avid ICT users are analysed to gain a better understanding of the kinds of possibilities for reflexivity that are enabled when people have access to data that are rarely available to them.
In this article, knowledge building through combinations of methods in a digital context is discussed and explored. Two types of digital bigger and smaller data-driven media studies are used as examples: digital focus groups and the combination of internet traffic measurements, surveys and diaries. The article proposes the concept of digital method triangulation. Digital method triangulation is argued to be a way to approach the “meaning problem” to make sense of small and big data. Digital method triangulation is argued 1) to stimulate the innovative use of known methods for unexpected dimensions within the studied topic; 2) with appropriate theoretical and meta-theoretical reflections, to provide more certainty in conclusions; and 3) to assist in constructing a more comprehensive perspective on specific analyses. The conclusion is that triangulation is even more important in the digital realm, as it facilitates dialogue between conventional and digital methods, dialogue that seems crucial to capture the complexities of the onlife.
Making sense of the new Nordic food movement on the web
Anders Kristian Munk
Through the example of a web corpus built to study the emergence of the New Nordic Food phenomenon in Scandinavia, I discuss how quali-quantitative analysis can help us make sense of onlife traces. I propose four styles of analysis that address the meaning problem in different ways, namely 1) through complementarity, a division of labour in which quantitative and qualitative methods are allowed to unfold relatively undisturbed by one another, the latter performing the job of situating and interpreting the insights gleaned from the former; 2) through a single level of analysis, whereby the potential of onlife traces is seen to reside in their ability to be both qualitatively rich and quantifiable at the same time, enabling an analysis of how apparent macro phenomena are produced on the micro level; 3) through curation, a critical practice in which a qualitative understanding of different media environments and their effects on the production of onlife traces becomes integral to the way in which such data should be sourced and quantified; and 4) through algorithmic sensemaking, whereby the relational reasoning typically associated with qualitative fieldwork is emulated quantitatively through techniques like pattern recognition.
This study investigates the Facebook posting behaviour of 922 posting users over a time span of seven years (from 2007 to 2014), using an innovative combination of survey data and private profile feed post counts obtained through the Facebook Application Programming Interface (API) prior to the changes in 2015. A digital inequality lens is applied to study the effect of socio-demographic characteristics as well as time on posting behaviour. The findings indicate differences, for example in terms of gender and age, but some of this inequality is becoming smaller over time. The data set also shows inequality in the poster ratio in different age groups. Across all the demographic groups, the results show an increase in posting frequency in the time period observed, and limited evidence is found that young age groups have posted less on Facebook in more recent years.