printed texts, but
also thousands of sheets written over four decades of life, unfinished and not ready to
be printed. Some of them are from his youth; on some of these focuses this text, namely
on what meant for the young philosophy professor Vasile Băncilă the act or the process of
Keywords: Romanian philosophy; Vasile Băncilă; philosophizing; literary work as
fragment; ethnic philosophy;
Cadre de pornire
Pentru istorie, în general, dar şi pentru sferele disciplinelor spiritului
uman, în particular, nu viitorul pare de cele mai multe ori
The author argues that love should play a central role in philosophy (and ethics). In the past, philosophical practice has been too narrowly defined by theory and explanation. Although unquestionably important, they do not belong to the very core of our philosophizing. Philosophy is primarily a way of life, centered on the soul and the development of our humanity – in its most diverse aspects and to its utmost potential. For such a life to be possible, love must play a central role in philosophy and philosophy should be understood not in the traditional sense as “the love of wisdom,” but in a new way – as the wisdom of love.
Starting from the conviction that the study of culture(s) is much broader than a philosophizing history of ideas approach (one that often retains implicit Eurocentric assumptions), this article is a plea for a reorientation of the study of culture through the demonstration of a stronger commitment to a sociological, empirical and transcultural approach in the study of culture. Instead of focusing on cultural syntheses (i.e. along the main signatures and „Zeitgeist“ symptoms of epochs), my argument redirects attention to particularities, hidden dimensions, and the formation of differences, to cultural countermovements and contradictions. The article suggests a more complex and action-oriented „translational“ approach. It aims to foster a critical self-reflection of the research process of the study of culture itself with regard to its analytical concepts, its societal and ethical concerns, and its fruitful convergence of disciplines.
The process of philosophical questioning has the power to form not only our way of thinking, but also the way we live. Both my sporting and academic career have made me think about the importance of asking good questions and undergoing the process of answering them. I decided to create a profession of philosophical consultation in sport which works with athletes and coaches of various ages. Consultants and athletes (clients) engage in a dialogue about important and interesting questions/topics in client’s life. This dialogical process is called philosophical consultation. It focuses on critical evaluation and development of client’s thinking, self-cognition, and attitudes/worldviews. Philosophical consultation helps athletes and coaches to look for their identity and achieve better self-awareness. It can be argued that consultation offers what Patočka calls the “care of the soul” (epimeleia peri tês psychês) or what Foucault calls the “care of the self” (epimeleia heautou), which are based on Socrates’ kind of philosophizing. It helps to achieve ancient ideals of kalokagathia and gnôthi seauton. The potential of using philosophy in sport hasn’t been fully discovered. Philosophical consultation is presented as a process of self-cognition and inner development. It has the potential to influence the care for well-being of athletes and coaches.
I aim to explore the practical role of philosophy in sport. I will present possible connections between philosophy and sport and the historical predecessors of the concept of philosophical consultancy in sport. As well, we will discuss what philosophical consultancy is, how philosophical consultant works, and finally what are the challenges in bringing philosophical consultation into sport. Methods that are used in this interdisciplinary article are critical textual analysis, description, and interpretation of data.
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