Gyorgy (George) Gereby | Central European University (original) (raw)
Papers by Gyorgy (George) Gereby
International political theory, 2020
Christianity has been from its very beginning a missionary religion. Its role on the “internation... more Christianity has been from its very beginning a missionary religion. Its role on the “international” level arises from its original universal calling articulated in the gospels: “make disciples of all the nations” (Mt 28:19). The object of the mission is the conversion of the nations. This mandate arises not from some kind of “colonialism,” added later to the original kerygma, and neither is it individual spirituality. The Christian idea of nationhood differs from modern concepts, since it relies on the Biblical history of humanity conceived as a history of salvation, lasting from the Creation to the end of times. The central role of nationhood emerges as a key theological concept, which is tied to the Biblical events of Babel and Pentecost. The kingdom of God is anticipated (but not yet realised) by the idea of the Church, as a “third nation” over the “two nations,” that is, the Jews and the Gentiles into the new nation of God. The reconstruction of these central concepts shows remarkable consistency in early Christianity.
Medieval Christianity in Practice, 2021
38 The Life of the Hermit Stephen of Obazine György Geréby and Piroska Nagy After, however he had... more 38 The Life of the Hermit Stephen of Obazine György Geréby and Piroska Nagy After, however he had been elevated to the grace of priesthood by God's dis-pensation, he totally abandoned the life of the world and what he previously despised in spirit, he now renounced in deeds ...
Études byzantines et post-byzantines, 2023
In the words of the Editor: 'The volume begins with a thought-provoking essay by György Geréby en... more In the words of the Editor: 'The volume begins with a thought-provoking essay by György Geréby entitled “One Sword or Two? The Theology of the Byzantine Solution” dedicated to a most-debated and intricate issue of Byzantine scholarship: the relationship between Church and state. First, the author sets the stage by highlighting the two opposite conceptualisations of power in post-Constantinian Christianity, one followed in Byzantium and the other in the Latin West, encapsulated by the fundamental dilemma that emerged as early as the fourth century: “Was the emperor in the Church or was the Church in the empire?” The analysis brings to the fore, on the one hand, the coherence of the Byzantine solution represented by the theory of “the symphony of powers” and offers, on the other hand, arguments for the absence of a conflict (comparable to the Investiture Controversy) between the Church and the state in Byzantium and the missing problem that resulted in the “two swords” idea (Lk. 22: 38) in the West. The investigation is foregrounded in the attentive analysis of the intricate web of theological ideas that shaped the Byzantine polity (i.e., theocracy, the kingdom of God, ecumenical empire, Roma aeterna, the figure of Melchizedek, Old Testament kingship, New Israel, Parousia). As such, it offers a compelling alternative to the prevailing understanding of the stability and longevity of the Byzantine Empire as one essentially embedded in the consistency of its theological foundations. A consequential methodological insight that informs Geréby’s approach is the shunning of the binary division of “secular and spiritual” or “throne and altar” for conveying Byzantine political ideas. It argues that Western categories of interpretation inform this terminology and stand behind such notions as the emperor’s priestly claims and the fusion of powers in Byzantium.5 In its particulars, the analysis engages with the Letter of Pope Gelasius to Emperor Anastasius (494), Novel 6 of Justinian (r. 527-565), the letter of Patriarch Anthony IV to the Grand Prince of Moscow (r. 1389-1425), the hetoimasia iconography and the conflict between Emperor Michael VIII Palaiologos (r. 1261-1282) and Patriarch Arsenios Autoreianos in 1262. It shows that the interdependence of Church and empire based on their divinely ordained mission did not preclude a functional separation of powers between the office of the emperor and the priesthood. The Byzantine theological-political system could not entertain the existence of “secular power” because the spiritual office is nested in secular existence, into “this-worldly manifestation of the Body of Christ”. As the author put it, “in the finite time of the divinely directed history of the world, both offices are jointly responsible for the world’s secular existence”.
Central European University Press eBooks, Dec 31, 2004
Gyo'rgy Gereby 'We have, by the way, the misfortune to possess a false religion." (Adolf Hitler) ... more Gyo'rgy Gereby 'We have, by the way, the misfortune to possess a false religion." (Adolf Hitler) 1 * I would like to express my thanks to Jänos Bak for sharing with me some inner secrets of the historians' guild, helping me to understand the importance of Kantorowicz, to Istvin Perczel for his unfailing readiness to discuss and for criticism, to Barbara Nichtweiß for her kind corrections, and to Matthew Suff for correcting my English.
Oxford University Press eBooks, Mar 18, 2022
After a brief review of the contrasting positions taken by Dörrie, Meijering, and De Vogel with r... more After a brief review of the contrasting positions taken by Dörrie, Meijering, and De Vogel with regard to the compatibility of Platonism and Christianity, this essay tests the Dionysian corpus on Dörrie’s criteria, and finds that its Christianity differs in significant ways from Neoplatonism. It goes on to suggest that concentration on metaphysical issues has obscured some distinctive lines of argument in the Dionysian corpus, particularly the association of eschatology with an understanding of God’s providential action in history. A recognition of this element reinforces the general consensus of scholarship that Dionysius is in important ways a Christian author, whatever his relation to Platonism; it also requires us to qualify R. F. Hathaway’s assertion that his Neoplatonism prevented his developing a political philosophy.
Peeters Publishers eBooks, Nov 19, 2021
Central European University Press eBooks, Jan 7, 1999
Politeja, Jun 5, 2021
The post-second world war interrogator of Carl Schmitt described him as undurchsichtig, or lackin... more The post-second world war interrogator of Carl Schmitt described him as undurchsichtig, or lacking in transparency. This impression prompted Schmitt to undertake his own self-examination. In a collection of writings in which he reflected on his postwar imprisonment, he described himself as a 'contemplative, ' someone with a tendency to acuity but not to attack or counterattack. 2 His self-description was that of a man more comfortable in the role of defendant than accuser. In fact, he was even more inclined to assume the role of inquisitor than that of accuser. He noted that [t]his may have its roots in theology. 3 This was in keeping with his view that jurists occupy a position halfway between technological rationality and theology. At the same time, he insists categorically elsewhere that he is a non-theologian. 4 Within the 'Carl Schmitt labyrinth, ' 5 one can aspire to a meaningful analysis only if both these positions are viewed in context. It is in fact true that Schmitt was not a theologian, if we think in terms of the doctrines of traditional 'systematic theology.' Indeed, he does not discuss his views on the existence or essence of God, on the divine attributes, or on questions of Christology. He stated on several occasions that he would not venture to debate with theologians on the question of the Trinity. 6 At the same time, however, all of Schmitt's weightier ideas implied a direct or indirect connection with theology. He, more than anyone, was acutely aware that political theories are based on anthropological presuppositions, that the concepts of history and eschatology are interdependent, and that the unity or separation of the political and the theological is the outcome of the most fundamental decisions of faith. While few people have shed more light on these interrelationships than he did, Schmitt alludes to their theological consequences in the form of erudite references only and does not deal with them explicitly and per se. It is precisely for this reason that whatever arcane, hidden relationships there are in Carl Schmitt's thinking, concealed behind the magic words of political theory and technical legal reasoning, they are to be found in the field of theology. 7 However, these concealed theological relationships cannot, of course, be discerned from references to clearly identifiable sources. Referring to his own activities, Schmitt 2
Central European University Press eBooks, Jan 7, 1999
Leuven University Press eBooks, 2005
Table of Contents Introduction v István PERCZEL In memoriam Edward Yarnold and Michel van Esbroec... more Table of Contents Introduction v István PERCZEL In memoriam Edward Yarnold and Michel van Esbroeck xxv Theresia HAINTHALER I. PATRISTICA Perspectives on the Eucharist in the Nestorian Controversy 3 Theresia HAINTHALER From Eucharist to Christology: The Life-giving ...
Theology and World Politics
Christianity has been from its very beginning a missionary religion. Its role on the “internation... more Christianity has been from its very beginning a missionary religion. Its role on the “international” level arises from its original universal calling articulated in the gospels: “make disciples of all the nations” (Mt 28:19). The object of the mission is the conversion of the nations. This mandate arises not from some kind of “colonialism,” added later to the original kerygma, and neither is it individual spirituality. The Christian idea of nationhood differs from modern concepts, since it relies on the Biblical history of humanity conceived as a history of salvation, lasting from the Creation to the end of times. The central role of nationhood emerges as a key theological concept, which is tied to the Biblical events of Babel and Pentecost. The kingdom of God is anticipated (but not yet realised) by the idea of the Church, as a “third nation” over the “two nations,” that is, the Jews and the Gentiles into the new nation of God. The reconstruction of these central concepts shows remarkable consistency in early Christianity.
Politeja
The paper addresses the theology of Carl Schmitt. Schmitt often stresses his ‘natural born Cathol... more The paper addresses the theology of Carl Schmitt. Schmitt often stresses his ‘natural born Catholicism.’ At the same time he also claims repeatedly not to be a theologian in the professional sense. On the other hand, his main ideas like the concept of the political (Der Begriff des Politischen), the public character of the church (Römischer Katholizimus und politische Form), and finally, his Politische Theologie II in reaction to Erik Peterson’s refutation of Politische Theologie I show that Schmitt’s ideas imply deep and problematic theological positions. The role of the katechon, or the Grand Inquisitor and his criticism of Peterson’s patristic arguments, especially the rejection of the anti-Arian reasoning of Gregory Nazianzen show a markedly unorthodox theological stance reminiscent of Charles Maurras’ political Catholicism. Schmitt’s transcends patristic orthodoxy in order to apply his historically conditioned 19th-century theology to sacralizing his idea of the political.
New German Critique, 2008
... of Political Theology: A Footnote to Kantorowicz, in Monotheistic Kingship: The Medieval Var... more ... of Political Theology: A Footnote to Kantorowicz, in Monotheistic Kingship: The Medieval Variants, ed. János M. Bak and Aziz al-Azmeh ... first standard translation of the Orations was by the Benedictine abbot Jacobus Billius (Jacques de Billy, 153581), Opera omnia S. Gregorii ...
Medieval Christianity in Practice. ed. M. Rubin
Skip to Navigation. Home. Search this site: Alumni & Careers; Prospective Students; Faculty Direc... more Skip to Navigation. Home. Search this site: Alumni & Careers; Prospective Students; Faculty Directory; Human Resources; Magyarul; Calendar; Login. About; Admissions; Academics; Student Life; Research. Why CEU; From the President ...
Clotho, 2021
The paper focuses on the direct Bible quotations that the anonymous translator and Evagrius of An... more The paper focuses on the direct Bible quotations that the anonymous translator and Evagrius of Antioch rendered from Greek into Latin as part of their versions of the Life of Antony, each in his own way. Did the anonymous translator use any of the existing fourth-century Latin translations of the Bible to translate the biblical quotations he found in the Greek original, or did he translate them himself, without recourse to translations already available? Which version of the Bible did he use when translating the biblical quotations, in Latin or in Greek? What does the anonymous translator’s “literal” and “low-register” style tell us about the translator? Was his non-idiomatic Latin a choice, “Christian” Latin, or rather a limitation in translating into Latin as his target language? On the other hand, what does Evagrius’ “high” and stylistically sophisticated and improved Latin tell us about Evagrius? Whom does he write for, and what do his readers expect from him? This paper aims at...
International political theory, 2020
Christianity has been from its very beginning a missionary religion. Its role on the “internation... more Christianity has been from its very beginning a missionary religion. Its role on the “international” level arises from its original universal calling articulated in the gospels: “make disciples of all the nations” (Mt 28:19). The object of the mission is the conversion of the nations. This mandate arises not from some kind of “colonialism,” added later to the original kerygma, and neither is it individual spirituality. The Christian idea of nationhood differs from modern concepts, since it relies on the Biblical history of humanity conceived as a history of salvation, lasting from the Creation to the end of times. The central role of nationhood emerges as a key theological concept, which is tied to the Biblical events of Babel and Pentecost. The kingdom of God is anticipated (but not yet realised) by the idea of the Church, as a “third nation” over the “two nations,” that is, the Jews and the Gentiles into the new nation of God. The reconstruction of these central concepts shows remarkable consistency in early Christianity.
Medieval Christianity in Practice, 2021
38 The Life of the Hermit Stephen of Obazine György Geréby and Piroska Nagy After, however he had... more 38 The Life of the Hermit Stephen of Obazine György Geréby and Piroska Nagy After, however he had been elevated to the grace of priesthood by God's dis-pensation, he totally abandoned the life of the world and what he previously despised in spirit, he now renounced in deeds ...
Études byzantines et post-byzantines, 2023
In the words of the Editor: 'The volume begins with a thought-provoking essay by György Geréby en... more In the words of the Editor: 'The volume begins with a thought-provoking essay by György Geréby entitled “One Sword or Two? The Theology of the Byzantine Solution” dedicated to a most-debated and intricate issue of Byzantine scholarship: the relationship between Church and state. First, the author sets the stage by highlighting the two opposite conceptualisations of power in post-Constantinian Christianity, one followed in Byzantium and the other in the Latin West, encapsulated by the fundamental dilemma that emerged as early as the fourth century: “Was the emperor in the Church or was the Church in the empire?” The analysis brings to the fore, on the one hand, the coherence of the Byzantine solution represented by the theory of “the symphony of powers” and offers, on the other hand, arguments for the absence of a conflict (comparable to the Investiture Controversy) between the Church and the state in Byzantium and the missing problem that resulted in the “two swords” idea (Lk. 22: 38) in the West. The investigation is foregrounded in the attentive analysis of the intricate web of theological ideas that shaped the Byzantine polity (i.e., theocracy, the kingdom of God, ecumenical empire, Roma aeterna, the figure of Melchizedek, Old Testament kingship, New Israel, Parousia). As such, it offers a compelling alternative to the prevailing understanding of the stability and longevity of the Byzantine Empire as one essentially embedded in the consistency of its theological foundations. A consequential methodological insight that informs Geréby’s approach is the shunning of the binary division of “secular and spiritual” or “throne and altar” for conveying Byzantine political ideas. It argues that Western categories of interpretation inform this terminology and stand behind such notions as the emperor’s priestly claims and the fusion of powers in Byzantium.5 In its particulars, the analysis engages with the Letter of Pope Gelasius to Emperor Anastasius (494), Novel 6 of Justinian (r. 527-565), the letter of Patriarch Anthony IV to the Grand Prince of Moscow (r. 1389-1425), the hetoimasia iconography and the conflict between Emperor Michael VIII Palaiologos (r. 1261-1282) and Patriarch Arsenios Autoreianos in 1262. It shows that the interdependence of Church and empire based on their divinely ordained mission did not preclude a functional separation of powers between the office of the emperor and the priesthood. The Byzantine theological-political system could not entertain the existence of “secular power” because the spiritual office is nested in secular existence, into “this-worldly manifestation of the Body of Christ”. As the author put it, “in the finite time of the divinely directed history of the world, both offices are jointly responsible for the world’s secular existence”.
Central European University Press eBooks, Dec 31, 2004
Gyo'rgy Gereby 'We have, by the way, the misfortune to possess a false religion." (Adolf Hitler) ... more Gyo'rgy Gereby 'We have, by the way, the misfortune to possess a false religion." (Adolf Hitler) 1 * I would like to express my thanks to Jänos Bak for sharing with me some inner secrets of the historians' guild, helping me to understand the importance of Kantorowicz, to Istvin Perczel for his unfailing readiness to discuss and for criticism, to Barbara Nichtweiß for her kind corrections, and to Matthew Suff for correcting my English.
Oxford University Press eBooks, Mar 18, 2022
After a brief review of the contrasting positions taken by Dörrie, Meijering, and De Vogel with r... more After a brief review of the contrasting positions taken by Dörrie, Meijering, and De Vogel with regard to the compatibility of Platonism and Christianity, this essay tests the Dionysian corpus on Dörrie’s criteria, and finds that its Christianity differs in significant ways from Neoplatonism. It goes on to suggest that concentration on metaphysical issues has obscured some distinctive lines of argument in the Dionysian corpus, particularly the association of eschatology with an understanding of God’s providential action in history. A recognition of this element reinforces the general consensus of scholarship that Dionysius is in important ways a Christian author, whatever his relation to Platonism; it also requires us to qualify R. F. Hathaway’s assertion that his Neoplatonism prevented his developing a political philosophy.
Peeters Publishers eBooks, Nov 19, 2021
Central European University Press eBooks, Jan 7, 1999
Politeja, Jun 5, 2021
The post-second world war interrogator of Carl Schmitt described him as undurchsichtig, or lackin... more The post-second world war interrogator of Carl Schmitt described him as undurchsichtig, or lacking in transparency. This impression prompted Schmitt to undertake his own self-examination. In a collection of writings in which he reflected on his postwar imprisonment, he described himself as a 'contemplative, ' someone with a tendency to acuity but not to attack or counterattack. 2 His self-description was that of a man more comfortable in the role of defendant than accuser. In fact, he was even more inclined to assume the role of inquisitor than that of accuser. He noted that [t]his may have its roots in theology. 3 This was in keeping with his view that jurists occupy a position halfway between technological rationality and theology. At the same time, he insists categorically elsewhere that he is a non-theologian. 4 Within the 'Carl Schmitt labyrinth, ' 5 one can aspire to a meaningful analysis only if both these positions are viewed in context. It is in fact true that Schmitt was not a theologian, if we think in terms of the doctrines of traditional 'systematic theology.' Indeed, he does not discuss his views on the existence or essence of God, on the divine attributes, or on questions of Christology. He stated on several occasions that he would not venture to debate with theologians on the question of the Trinity. 6 At the same time, however, all of Schmitt's weightier ideas implied a direct or indirect connection with theology. He, more than anyone, was acutely aware that political theories are based on anthropological presuppositions, that the concepts of history and eschatology are interdependent, and that the unity or separation of the political and the theological is the outcome of the most fundamental decisions of faith. While few people have shed more light on these interrelationships than he did, Schmitt alludes to their theological consequences in the form of erudite references only and does not deal with them explicitly and per se. It is precisely for this reason that whatever arcane, hidden relationships there are in Carl Schmitt's thinking, concealed behind the magic words of political theory and technical legal reasoning, they are to be found in the field of theology. 7 However, these concealed theological relationships cannot, of course, be discerned from references to clearly identifiable sources. Referring to his own activities, Schmitt 2
Central European University Press eBooks, Jan 7, 1999
Leuven University Press eBooks, 2005
Table of Contents Introduction v István PERCZEL In memoriam Edward Yarnold and Michel van Esbroec... more Table of Contents Introduction v István PERCZEL In memoriam Edward Yarnold and Michel van Esbroeck xxv Theresia HAINTHALER I. PATRISTICA Perspectives on the Eucharist in the Nestorian Controversy 3 Theresia HAINTHALER From Eucharist to Christology: The Life-giving ...
Theology and World Politics
Christianity has been from its very beginning a missionary religion. Its role on the “internation... more Christianity has been from its very beginning a missionary religion. Its role on the “international” level arises from its original universal calling articulated in the gospels: “make disciples of all the nations” (Mt 28:19). The object of the mission is the conversion of the nations. This mandate arises not from some kind of “colonialism,” added later to the original kerygma, and neither is it individual spirituality. The Christian idea of nationhood differs from modern concepts, since it relies on the Biblical history of humanity conceived as a history of salvation, lasting from the Creation to the end of times. The central role of nationhood emerges as a key theological concept, which is tied to the Biblical events of Babel and Pentecost. The kingdom of God is anticipated (but not yet realised) by the idea of the Church, as a “third nation” over the “two nations,” that is, the Jews and the Gentiles into the new nation of God. The reconstruction of these central concepts shows remarkable consistency in early Christianity.
Politeja
The paper addresses the theology of Carl Schmitt. Schmitt often stresses his ‘natural born Cathol... more The paper addresses the theology of Carl Schmitt. Schmitt often stresses his ‘natural born Catholicism.’ At the same time he also claims repeatedly not to be a theologian in the professional sense. On the other hand, his main ideas like the concept of the political (Der Begriff des Politischen), the public character of the church (Römischer Katholizimus und politische Form), and finally, his Politische Theologie II in reaction to Erik Peterson’s refutation of Politische Theologie I show that Schmitt’s ideas imply deep and problematic theological positions. The role of the katechon, or the Grand Inquisitor and his criticism of Peterson’s patristic arguments, especially the rejection of the anti-Arian reasoning of Gregory Nazianzen show a markedly unorthodox theological stance reminiscent of Charles Maurras’ political Catholicism. Schmitt’s transcends patristic orthodoxy in order to apply his historically conditioned 19th-century theology to sacralizing his idea of the political.
New German Critique, 2008
... of Political Theology: A Footnote to Kantorowicz, in Monotheistic Kingship: The Medieval Var... more ... of Political Theology: A Footnote to Kantorowicz, in Monotheistic Kingship: The Medieval Variants, ed. János M. Bak and Aziz al-Azmeh ... first standard translation of the Orations was by the Benedictine abbot Jacobus Billius (Jacques de Billy, 153581), Opera omnia S. Gregorii ...
Medieval Christianity in Practice. ed. M. Rubin
Skip to Navigation. Home. Search this site: Alumni & Careers; Prospective Students; Faculty Direc... more Skip to Navigation. Home. Search this site: Alumni & Careers; Prospective Students; Faculty Directory; Human Resources; Magyarul; Calendar; Login. About; Admissions; Academics; Student Life; Research. Why CEU; From the President ...
Clotho, 2021
The paper focuses on the direct Bible quotations that the anonymous translator and Evagrius of An... more The paper focuses on the direct Bible quotations that the anonymous translator and Evagrius of Antioch rendered from Greek into Latin as part of their versions of the Life of Antony, each in his own way. Did the anonymous translator use any of the existing fourth-century Latin translations of the Bible to translate the biblical quotations he found in the Greek original, or did he translate them himself, without recourse to translations already available? Which version of the Bible did he use when translating the biblical quotations, in Latin or in Greek? What does the anonymous translator’s “literal” and “low-register” style tell us about the translator? Was his non-idiomatic Latin a choice, “Christian” Latin, or rather a limitation in translating into Latin as his target language? On the other hand, what does Evagrius’ “high” and stylistically sophisticated and improved Latin tell us about Evagrius? Whom does he write for, and what do his readers expect from him? This paper aims at...
XVIII. International Conference on Patristic Studies, Oxford , 2019
After the fifth century, the Cappadocian Fathers, Basil of Caesarea, his brother, Gregory of Nyss... more After the fifth century, the Cappadocian Fathers, Basil of Caesarea, his brother, Gregory of Nyssa, and their friend, Gregory of Nazianzus, were used as authoritative voices in support of different factions taking part in theological debates. The arguments started by Basil of Caesarea in his controversy with Eunomius of Cyzicus on the essence of God were also used and refined by Gregory of Nazianzus, while Gregory of Nyssa polished and enriched them. In the following centuries, in the emerging Christological controversies, the participating factions supported their positions with arguments which they ascribed to the Cappadocian Fathers. However, recent studies have showed that some of the writings quoted in these new debates are not authentic.
In addition, the workshop discusses the legacy of certain theological doctrines first formulated by the Cappadocian Fathers in Byzantine exegetic literature. It is well known that topics like the essence/nature of God, the notion of divine infinity or the doctrine of the soul’s perpetual progress were refined and modified in subsequent theological debates (e.g. from the earliest refutations of Origenism up to the debates concerning Saint Gregory Palamas’s teaching on the vision of Divine Light). It is one of the aims of this workshop to map out new exegetic contexts that employed or reworked arguments ascribed to the Cappadocian Fathers.
Why were the Cappadocian Fathers presented as authors of writings which they did not author? Is it possible to identify the writers behind the unauthentic texts? What roles did the emerging hermeneutics and theological doctrines play in the later exegesis and controversies?
These are the questions which the proposed one-day workshop seeks to answer. The workshop is divided into three parts. In the first section, Professor Gyorgy Gereby will present “Types of Counter-Eunomian Arguments in the Cappadocians” and PhD student Dragoljub Garic will intervene with ““Πολυβλέποντες - a Pseudonym in Homily 8 on the Song of Songs of Gregory of Nyssa.” After a 15-minute discussion, the second section will proceed with the papers of Professor Istvan Perczel, “The Pseudo-Basilian Contra Eunomium, Books IV-V Revisited” and of Andra Juganaru, “The Early Cult of Saint Gregory of Nyssa in Byzantium” and will be followed by a 15-minute discussion. The third section of the workshop will include the interventions of Professor Symeon Paschalidis, “The Issue of the Authority of the Cappadocian Fathers and the Related Pseudonymity Problems During the Palaeologian Period,” and of Mircea Dulus, “The Doctrine of Perpetual Progress in the Byzantine Homiletic Tradition: The Case of Andrew of Crete, Jacob the Monk and Philagathos of Cerami” and a 15-minute discussion. A general 15-minute discussion will complete the workshop.
Editura Pelican , 2004
Volumul conține lucrările Colocviului desfășurat la Institutul de Filosofie și Psihologie al Acad... more Volumul conține lucrările Colocviului desfășurat la Institutul de Filosofie și Psihologie al Academiei Române pe data 22 martie 2002