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Gervais & Fessler's Attitude–Scenario–Emotion (ASE) model is a useful tool for the detection of affect in social media. In this commentary, an addition to the model is proposed – the audience – and its role in the manifestation of affect is discussed using a cyberbullying scenario. The presence of contempt in cyberbullying is also discussed.

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Mihaela Miroiu, The road towards autonomy. Feminist Political Theories Polirom, Iasi, 2004.

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Jules et Jim by François Truffaut or the Unbearable Lightness of the Feminine. Truffaut’s movie Jules et Jim (« Jules and Jim ») is an intimist movie but also a fresco of Europe throughout the first half of the 20th century, as it was torn apart by the two world wars and Nazism. At the same time, the film tells the story of the friendship that began during the Belle Epoque between two intellectuals, a French (Jim) and a German (Jules), (...) both madly in love with an English teacher (Catherine). In the insular tradition of the Elizabethan theatre, this is a story about love, treason, jealousy, hate, and finally murder and suicide. In its structure, it is a mix of farce, sentimental drama turned into tragedy, and which in the end reveals itself as a comedy of errors, with, nevertheless, very serious themes: love and war, desire and drives, femininity, maternity and semblance, competition between men for a woman etc. This movie brilliantly represents the Nouvelle vague and is a proof that Freud and Lacan were right when they established once and for all that the unconscious is a fundamental and necessary scene. Human destiny is set and its mysterious scripts are played out - from sexuality to death, from Eros to Thanatos - as the subject’s fantasy, the window through which he or she tackles reality. (shrink)

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The main purpose of this article is to explore, from an ethical perspective, one particular branch of what is today called “spiritual medicine”: namely, prayer therapy. Several landmark studies in the literature will be thoroughly examined, respectively the classical study of Byrd (1988), the replica of Harris et al. (1999), and the controversial study of Leibovici (2001). Beginning with these studies and the related controversies surrounding them, the religious features and ethical consequences of prayer therapy are investigated. The ethical aspects (...) of prayer therapy – the informed consent issue, the issue of respecting bioethical principles, and the issue of medical competence in offering such techniques – are thoroughly addressed. Finally, an alternative way of framing the prayer therapy discussion is offered, in the context of public-private dichotomy. (shrink)

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This conference follows the “traditional” poetics of many Romanian feminist discourses: warning, justification, and body proper. After introducing new proofs about the necessity of feminist discourse in present-day Romania, the conference deploys the body of the conference proper. The conference has two main sections, constructed symmetrically according to the distance/proximity principle, which argue for the specific position of Romanian feminism among contemporary feminisms.

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The paper is in itself a statement of facts: that the American has always been a “homo religiosus”, and that religion has shaped the American character starting with the early construction of America and until the current 21st secular century. America today is still indebted to the Puritans’ utopian consciousness of a divine call to restore Paradise on earth. Mircea Eliade helps this reading of America, he himself an exiled that experienced the quest for the Center of the world and (...) of the self. To the eyes of a Romanian, America of the past two decades has revealed a steady growing Eastern Orthodox Church rooted in unspoiled traditions and values, a path worthy of further exploring. (shrink)

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The paper seeks to contribute to the transitional justice literature by overcoming the Democracy v. Justice debate. This debate is normatively implausible and prudentially self-defeating. Normatively, transitional justice will be conceptualised as an imperative of democratic equal concern. Prudentially, it can prevent further violence and provide an opportunity for initiating processes of democratic emotional socialisation. The resentment and indignation animating transitions should be acknowledged as markers of a sense of justice. As such, they can help the reproduction of democracy. However, (...) their public expression must be institutionally filtered through democratic norms. The consistent institutional instantiation of equal respect can educate and recuperate negative emotions for democracy. (shrink)

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On the background of recent concerns regarding online education in times of pandemic and a growing pedagogical divide in terms of unequal access to skilled teachers, we consider it timely to open a debate surrounding the use of social robots in education fulfilling a role that is anchored in the institution of pedagogs in Antiquity and which was somewhat left aside from contemporary inquiries: the pedagogical role of supporting and complementing the teaching activity. We develop our conceptual philosophical contribution to (...) this debate around the following question: Is the use of social robots in primary and lower secondary education an intervention that can contribute positively to bridging the pedagogical divide? We offer a moderate-positive answer to this question within the normative framework of Aristotelian virtue ethics. Namely, we argue that social robots in the form of collaborative robots (cobots) can be co-designed as pedagogical enabling devices to provide support to children for acquiring intellectual virtues necessary in the educational process and thus contribute to solving part of the pedagogical divide. (shrink)

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During the last decade there has been burgeoning research concerning the ways in which we should think of and apply the concept of responsibility for Artificial Intelligence. Despite this conceptual richness, there is still a lack of consensus regarding what Responsible AI entails on both conceptual and practical levels. The aim of this paper is to connect the ethical dimension of responsibility in Responsible AI with Aristotelian virtue ethics, where notions of context and dianoetic virtues play a grounding role for (...) the concept of moral responsibility. The paper starts by highlighting the important difficulties in assigning responsibility to either technologies themselves or to their developers. Top-down and bottom-up approaches to moral responsibility are then contrasted, as we explore how they could inform debates about Responsible AI. We highlight the limits of the former ethical approaches and build the case for classical Aristotelian virtue ethics. We show that two building blocks of Aristotle’s ethics, dianoetic virtues and the context of actions, although largely ignored in the literature, can shed light on how we could think of moral responsibility for both AI and humans. We end by exploring the practical implications of this particular understanding of moral responsibility along the triadic dimensions of ethics by design, ethics in design and ethics for designers. (shrink)

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Young people’s skills and attitudes must be observed, studied and evaluated in order to create appropriate models that would serve an educational purpose. In this paper, we propose a decision-making model with the aim to detect certain attitudinal and behavioral patterns of actively engaged young people. The data used in this research resulted from a questionnaire drawn up by a group of researchers from six European countries with the aim to investigate the youth’s awareness about the Sustainable Development Goals and (...) their engagement as active agents of development and change at regional level. For the purpose of this study, we selected the regional results obtained from administering this questionnaire in Dolj County (Romania) and La Rioja (Spain). We developed a neutrosophic model that determines the Mindchanger profile of the respondents based on a minimal set of questions, which is dependent on the inclusion or exclusion of the nationality-specific traits. The resulting decisions were then compared with the respondents’ self-evaluations, yielding high precisions (more than 0.83) for all the investigated evaluation scenarios. Our results were significantly better than the ones provided by several machine learning models applied on the same set of data. A direct impact of our model is that it can be applied to questionnaires which include linguistic responses that express, among others, unclear or vague thoughts. Additionally, it offers the possibility to identify the minimal set of questions that impact the respondent’s answer choice to a target question. (shrink)

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Moshe Idel, Ascension on High in Jewish Mysticism: Pillars, Lines, Ladders Budapest:Central European University Press, 2005.

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Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Review of Ritske Rensma, The Innateness of Myth: A New Interpretation of Joseph Campbell’s Reception of C. G. Jung (New York/London: Continuum International Publishing Group, 2009).

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Nicu Gavriluţă, România în Starea Bardo: publicistică şi dialoguri culturale (Romania in the Bardo State: Journalistic Writings and Cultural Dialogs) Provopress, Cluj-Napoca, 2006.

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This article highlights how Internet and new media are experienced by Romanian Seventh-Day Adventist pastors in their ministry. What is the acceptance of Web 2.0 services for neo-Protestant pastors of the Seventh-Day Adventist Church, what uses of these technologies they make in their work, what is their mobilization for the appropriation of an innovative culture in the daily pastoral work, how these uses allow them to manage their religious activity, these are the main questions of a survey we conducted in (...) 2016 to shed light on uses of digital technologies by Romanian Seventh-Day Adventist pastors. (shrink)

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The religiosity of the first settlers shaped the American spirit, the essence of national traits, shared values and ideals that define the American nation. Influential in public discourse in the colonial times and beyond, religious expression has its place in contemporary American political discourse. This article is concerned not so much with the intermingling of religion and politics in theUnited States of Americaas with the religiousness that has permeated political speech. For illustration, we look for religiousness inU. S.presidential inaugural addresses (...) and other speeches to the nation. Inspiring and a good start in our enterprise are Mircea Eliade’s reflections on myth and on religiousness, which is sometimes unconscious and camouflaged without ceasing to be a constant value of humankind, or in his frequent expression, a human universal. (shrink)

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In this paper, a special type of polysemantic words, that is, words with multiple meanings for the same part of speech, are analyzed under the name of neutrosophic words. These words represent the most dif cult cases for the disambiguation algorithms as they represent the most ambiguous natural language utterances. For approximate their meanings, we developed a semantic representation framework made by means of concepts from neutrosophic theory and entropy measure in which we incorporate sense related data. We show the (...) advantages of the proposed framework in a sentiment classification task. (shrink)

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Mihaela Mihai on the tension between some public art and the commitments of a liberal democracy.

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Deep learning AI systems have proven a wide capacity to take over human-related activities such as car driving, medical diagnosing, or elderly care, often displaying behaviour with unpredictable consequences, including negative ones. This has raised the question whether highly autonomous AI may qualify as morally responsible agents. In this article, we develop a set of four conditions that an entity needs to meet in order to be ascribed moral responsibility, by drawing on Aristotelian ethics and contemporary philosophical research. We encode (...) these conditions and generate a flowchart that we call the Moral Responsibility Test. This test can be used as a tool both to evaluate whether an entity is a morally responsible agent and to inform human moral decision-making over the influencing variables of the context of action. We apply the test to the case of Artificial Moral Advisors and conclude that this form of AI cannot qualify as morally responsible agents. We further discuss the implications for the use of AMAs as moral enhancement and show that using AMAs to offload human responsibility is inadequate. We argue instead that AMAs could morally enhance users if they are interpreted as enablers for moral knowledge of the contextual variables surrounding human moral decision-making, with the implication that such a use might actually enlarge human moral responsibility. (shrink)

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This article seeks to examine the ways in which courts of constitutional review have tried to deal with public sentiments within societies emerging from large-scale oppression and conflict. A comparative analysis of judicial review decisions from post-communist Hungary, post-apartheid South Africa and post-dictatorial Argentina is meant to show-case how judges have, more or less successfully, recognised and pedagogically engaged social negative feelings of resentment and indignation towards former victimisers and beneficiaries of violence. Thus, the article hopes to pave the way (...) for more in-depth research on one of the most neglected dimensions of post-conflict societies: public affect. (shrink)

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Conference ofMihaela Miroiu, "Fetzele patriarhului".

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Liliana Popescu, Politica sexelor, Maiko, Bucuresti, 2004.

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The paper presents several cases of feminism rejection from the part of influent Romanian intellectuals. The misconceptions and prejudices surrounding feminism are sometimes difficult to interpret, as long as there are not many individuals ready to accept the feminist label. The author analyses the reasons of this phenomena, establishing the correlations among the rejection of feminism and other Western ideologies, such as multiculturalism and political correctness. Finally, it attempts at sketching several solutions, by emphasizing the importance of support groups where (...) the feminist identity may be promoted and practiced. (shrink)

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With this nuanced and interdisciplinary work, political theoristMihaela Mihai tackles several interrelated questions: How do societies remember histories of systemic violence? Who is excluded from such histories' cast of characters? And what are the political costs of selective remembering in the present? Building on insights from political theory, social epistemology, and feminist and critical race theory, Mihai argues that a double erasure often structures hegemonic narratives of complex violence: of widespread, heterogeneous complicity and of "impure" resistances, not easily (...) subsumed to exceptionalist heroic models. In dialogue with care ethicists and philosophers of art, she then suggests that such narrative reductionism can be disrupted aesthetically through practices of "mnemonic care," that is, through the hermeneutical labor that critical artists deliver—thematically and formally—within communities' space of meaning. Empirically, the book examines both consecrated and marginalized artists who tackled the memory of Vichy France, communist Romania, and apartheid South Africa. Despite their specificities, these contexts present us with an opportunity to analyze similar mnemonic dynamics and to recognize the political impact of dissenting artistic production. Crossing disciplinary boundaries, the book intervenes in debates over collective responsibility, historical injustice, and the aesthetics of violence within political theory, memory studies, social epistemology, and transitional justice. (shrink)

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Kant’s early work The False Subtlety of the Four Syllogistic Figures is typically considered a narrow, technical work still embedded in the tradition of Wolffian logic. I argue instead that it needs to be considered in light of Kant’s developing theory of cognition and his corresponding criticism of the Wolffian single faculty theory. Whereas the mature Kant criticizes the rationalists for misrepresenting the nature of sensibility, the urgent task facing him at this stage seems to have been a proper determination (...) of the nature of the understanding. On the Wolffian framework, the latter is defined in a merely nominal manner, in terms of a generic cognitive task: the distinct representation of the possible. On Kant’s view, however, distinctness entails a capacity to relate representations, which only happens in the act of judgment. Thus, the stated aim of the False Subtlety notwithstanding, the work attempts to reorganize the logical operations around the capacity to judge. In turn, by defining the higher faculty of cognition in terms of an act of relating representations, Kant wants to show that this faculty cannot stem from a power of representation that we share with non-rational animals and must instead rest on a different fundamental power, which at the time he alternatively calls “inner sense” or “consciousness”. (shrink)

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Mihaela Miroiu, Otilia Dragomir (eds.), Naşterea. Istorii trăite (Giving Birth. Life-stories), Iaşi: Polirom, 2010.

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Religious tolerance continues to grow today, but at a moderate pace. Even afterthe International Conference of Religious Tolerance in the Light of Human Rights in 1995in the capital of Bulgaria – Sofia the question of studying religious tolerance between differentreligious communities arose. New times open a wider horizon of worldview andnew generations become more responsive and tolerant of new personalities and religionmovements. In the increasingly global world in which we live, we are confronted every daywith different attitudes in the relations (...) between different religious communities, their traditionsand customs. Unfortunately, there is both religious tolerance and religious intolerance.This study aims to show religious tolerance now and how different religious groupslive together side by side. Many new religious movements have emerged in the last fewyears. These religious movements are more or less accepted by different generations society.The sooner we seek answers to important questions such as peace and harmony betweendifferent religious communities and its implementation the sooner other answerswill emerge. We are all different as individuals, different in religion and understanding oflife. This is a root of the secret of our earthly path in the application of sharing, tolerance,respect of each other. However, there is still an imposition in human relationship. Quantitativemethod was used. Secondary data analysis is performed. Religious tolerance willalways be a leading topic for reflections between the struggle between good and evil, thedifference between white and black or the meaning of the eastern symbol “yin and yang”.Above all leading should be what kind of person you define yourself and what is your attitudeto the color world around you. (shrink)

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Christopher Partridge, The Re-Enchantment of the West. Volume II. Alternative Spiritualities, Sacralization, Popular Culture, and Occulture T&T Clark, New York, 2005.

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KWAME ANTHONY APPIAH, COSMOPOLITISM. ETICA ÎNTR-O LUME A STRĂINILOR COSMOPOLITANISM. ETHICS IN A WORLD OF STRANGERS, BUCUREŞTI: ANDRECO EDUCATIONAL GRUP, 2007.

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Vehement resentment and indignation are rife in societies emerging from dictatorship or civil conflict. How should institutions deal with these emotions? Arguing for the need to recognize and constructively engage negative public emotions,Mihaela Mihai contributes theoretically to the growing field of transitional justice. Drawing on an extensive philosophical literature and case studies of democratic transitions in South Africa, South America, and Eastern Europe, her book rescues negative emotions from their bad reputation and highlights the obstacles and the opportunities (...) such emotions create for democracy. By valorizing negative emotions, either through the judicial review of transitional justice bills or the criminal trials of victimizers, institutions realize the value of respect and concern for all while contributing to a public culture hospitable to democracy. (shrink)

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So-called predatory journals threaten to diminish the quality of papers and of scientific research. This paper defines what constitutes a predatory journal, and provides a short literature overview. The aim of the research is to explore researchers’ and librarians’ awareness of predatory journals, using the example of Croatia, an EU country. Several institutions control the quality of Croatian scientific journals, so there are no predatory journals in Croatia. However, Croatian scientists publish their papers in foreign journals and thus have to (...) be aware of all the threats of predatory journals. An online questionnaire was sent to researchers and librarians in order to find out if they understand what predatory journals are, if the researchers publish in those journals, and if the librarians educate their users about those journals. Results show that almost 90% of researchers are not sure what constitutes a predatory journal. Almost 50% of librarians are familiar with the term, but only less than 10% of librarians provide education on the topic. Raising awareness about predatory journals among scientists could prevent negative consequences such as the loss of scientific integrity and the risk of minimizing the visibility of research results. Libraries should play an important role in providing user education. (shrink)

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This study explored the influence of healthcare ageism on nurses’ moral distress. Episodic interviews were conducted on 25 Romanian nurses in 2020. Thematic analysis revealed that all moral distress sources reported reflected macro-, meso- and micro-level ageism, benevolent and hostile, self- or other-directed, including stereotyping, prejudice, and discrimination of older patients. The COVID-19 pandemic-related ageist measures increased healthcare ageism and transformed nurses’ representations of older patients accordingly. Nurses felt moral conflict both when passively witnessing ageist acts and when perpetrating them (...) to adhere to group norms, highlighting the need to combat ageism for both patients’ and nurses’ well-being. (shrink)

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This work intends to discuss about the first generation of Romanian womenpainters within the wider context of the condition of woman within the Romanian society during the end of the 19th century and the beginning of the 20th. We will develop the following path: a) the movement of women’s emancipation in Romania – characteristics and phases; b) the Romanian art-world and this movement of women-painters.

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