Teszler Lucia, PhD

>Teszler Lucia Angela Rodica

Personal information
*Date of birth: January 18th 1977
*Place of birth: Oradea, Romania
*Citizenship: Romanian
*Married, one child (b. 2006 with Down Syndrome)
Mother tongue: Hungarian

ACADEMIC FORMATION 


* 2009, PhD in Philosophy and philosophical hermeneutics, University of Turin, Turin.
Title of the thesis: The religious and the psychotic experience in C.G.Jung

*1999, MA in Philosophy of Human Being, Babeş-Bolyai University, Cluj. Title of the
thesis: Self immage in ontological hermeneutics 

*1997, BA in Philosophy, Faculty of History and Philosophy, Babeş-Bolyai University,
Cluj. Title of the thesis: The problem of the Truth in Michel Foucault 


PAPERS PRESENTED AT CONFERENCES, PUBLICATIONS

Lotta con l'angelo, Ilmiolibro, Roma, 2013
Transilvania 1568, un'antico modello di interreligiosità, ilmiolibro, Roma, 2013

Esperienza religiosa ed esperienza psicotica in C.G.Jung , XVII Convegno nazionale dei dottorati in filosofia, Reggio Emilia, 4-7dicembre 2006
Morte e religione in C.G.Jung e Freud  in Methaphysics 2006 Conference , Roma, July 6-9, 2006
The Hermeneutic of Evil in the Age of Dante, at Conference of Evil and Religion, vrije University ,Amsterdam, 17-19 March, 2005
Il significato metafisico del desiderio dell'immortalità, in Metaphysics 2003 Conference,Rome, July 2-5. 2003, p171-181
Verità, potere e desiderio in M.Foucault, 1997 TDK Undergraduate student conference, Cluj, 1997

BOOK REVIEW
Cos'č a religione oggi- Filoramo, Gentile, Vattimo, in Recensioni filosofiche n3, 2006
http://www.recensionifilosofiche.it/crono/2006-01/filoramo-gentile-vattimo.htm
Ten Lectures on Psychotherapy and Spirituality - Nathan Field (ed) per Methapsychology
online reviews
http://metapsychology.mentalhelp.net/poc/view_doc.php?type=book&id=3584
The Erotic Phenomenon - J.L.Marion pe Methapsychology online reviews
http://metapsychology.mentalhelp.net/poc/view_doc.php?type=book&id=4225
On Life After Death by Elisabeth Kubler-Ross on line review Nov 18th 2008
http://metapsychology.mentalhelp.net/poc/view_doc.php?type=book&id=4572&cn=389
Jewish Dharma by Brenda Shoshanna, PhD
http://metapsychology.mentalhelp.net/poc/view_doc.php?type=book&id=5014&cn=403

MEMBERSHIP
Semminario permanente Nietzscheano Research Group

WORK/TEACHING EXPERIENCE
1998/1999 as postgraduate student of Babes Bolyai University seminary for undergraduate
students about“Theories of desire: Platon, Spinoza, Freud” (supervised by Prof. Aurel Codoban)
and a seminary: “The symbol in C.G.Jung” (supervised by Prof. Aurel Codoban)

1997-2003 Highschool Teacher in Philosophy, Psychology, Civic Education, 


2008 November, Semminar Scuola di Alta Formazione Filosofica (SdAFF) dedicated to PhD's and young researchers. I participated in the 5th Seminar held by Prof. Heller Agnes about
Postmodernism in Turin,Italy. 2005 October, 2006 May, 2007 November Seminario Permanente Nietscheano "Lo
Zarathustra di
Nietzsche", Centro ‘Colli-Montinari' di studi nietzscheani, Universities of Lecce amd Pisa, Italy
2008 June Library Research Stages for PhD thesis preparation in C.G. Jung Institute,
Zurich, Switzerland

LANGUAGES SKILLS

Hungarian (mothertongue level)
Romanian (mothertongue level)
French (fluent: very good comprehension, good speaking and writing)
Italian (fluent: very good comprehension, good speaking and writing)
English (good: reading comprehension- very good; Understand a clear universitary discours, speaking: good, writing acceptable, ),


Research results
SCHOLARSHIPS AND RESEARCH GRANT
2004-2007 International School of Advanced Study Turin Grant for foreign PhD students,
2005 ( January- February) Ecole Doctorale de Recherche en Psychanalyse, Paris, France, Visiting scholar under the supervision of Prof. Sophie de Mijolla Mellor
1999 (April) Young Scholar Grant for MA thesis writing, Jozsef Attilla University,Szeged, Hungary
1994-1997 Studentship, Babes Bolyai University, Cluj
1995 Summer University Participation, at “Open Society and its Friends” Summer
University, University of Pecs, Hungary

SOME OTHER CONFERENCES AND WORKSHOP PARTICIPATIONS
Thursday Evening’s Conferences at Legolibry Psychoanalitic Library at Turin
Plurienal Seminary : Spirituality in Occident and Orient, Centro Studi filosofico religiosi Luigi Pareyson
May 23 - June 7, 2008 60th Anniversary of the C.G.Jung Institute of Zurich, Kusnacht,
Switzerland
19-20 October 2007“Cultural Diversity and Religious Pluralism: the possible Dialogue in Europe”, Link Campus University of Malta, Rome –Italy
June 2007 Eranos Conference, Ascona
11 March 2008 One day Conference in Analitical Psychology, religion, individuation at
CIPA (Centro Italiano di Psicologia Analitica, )Milano
October 2006 Workshops on Junghian Psychodrama at Association of Mediterranean Psychodrama
17 September 2005 Conference on Monotheism , Reseau de Recherche en Religion and
Psychanalyse,Ecole Doctorale de Recheche en Psychanalise, University Denis Diderot Paris
1994-1996 voluntary for Foi et LumiereComunity (centred on children with handicap),Cluj

RESEARCH INTEREST

Philosophy and psychoanalysis, Philosophy and health studies, Neuroscience,Philosophy of religion; religious experience, Applied hermeneutics, The problem of Evil, The integration of traumatic experience, interreligious policy, religion and the hermeneutics of self, interpretation and overinterpretation.


Further on I am going to give a detailed description of my interest in psychoanalysis, psychodrama, the philosophy of religions, hermeneutics and religious pluralism, which will prove that I have the proper experience to carry out the proposed research.
Psychoanalysis:

. During this time I attended the Tuesday night courses held by specialists in psychotherapy at the Legolibri Psychoanalytical Library in Torino.
Also during my PhD I contacted Ecole Dr de Recherche an Psychoanalyse and I attended
Prof. Sophie de Mijolla Mellor's courses which I considered absolutely complementary and necessary for my thesis. Atthe same time I attended the Henry Ey Library of Psychiatry, the library of my PhD
institution and the
Sigismund Freud Library, and I attended the presentation of the most recent number of
Cahier de Psychanalyse junghienne. In Milan I attended several workshops organised by CIPA, the Italian association of analytical psychology. One of these conferences gave the inspiration for my own conference about Jung and Freud, about death and religion in which I emphasised the differences between how the two writers view religion as reported to death (or the fear of death) andimmortality.
Also the result of my interest in psychoanalysis and the philosophy of religions is the review of Ten
Lecture on Spirituality and Psychotherapy edited by Nathan Field from the School of Psychoanalysis in London, a book which provided me with a rich bibliographical resource. Besides, I had the unique
opportunity of making bibliographical studies at the Library of the Jungian Institute and to attend the
conference organised with the occasion of 60 years since the foundation of the institute.
Here I had the
opportunity to hear some of the greatest post Jungians, Wolfgang Giegerich, PhD and SonuShamda sani,PhD.

Drama education- Psychodrama
As a teacher of social studies I attended different workshops of drama education in Oradea and MiercureaCiuc, held by teachers from Romania and Hungary. At these workshops I discovered an
educational method which by using of drama, putting on stage, empathy, metaphor can reach a more efficient learning, that leads to change, to grasping the meaning and significance of what there is to learn. I successfully used this procedure in certain lessons of Civil Education, Philosophy and
Psychology. I used this method because I had the practical experience, that of role playing. Living the emotion can lead to a deeper understanding of the meaning of some philosophical or legal problems while in a theoretical presentation these can seem unreal and dull. We don't get any results if we work only on the pupils'
minds, learning is made through images, through experience, through feeling. I was also interested in other alternative teaching methods like learning through debates or role play in Economy. In Torino I continued to attend the psychodrama meetings of the Mediterranean Association of Psychodramma, applying the learnt techniques outside an educational environment.
These experiences made me realise the importance of the imaginary, of the game, of role playing, and of exchanging personalities.A philosophical-psychological theme that I take special interest in, although it is not clear yet, is experiencing the trauma, the mourning that follows and the ways of dealing with grief.

Philosophical Hermeneutics
One of my interests is the problem of signs and interpretation, especially the economy of interpretation and overinterpretation in history, love, religion and the relationship between identity and interpretation/ overinterpretation. I am interested in the mechanisms and causes of overinterpretation.
My graduation thesis about Foucault was about his theory: truth as a way of exclusion, meaning that power before everything seduces and imposes a fixed idea called truth on behalf of which certain elements are excluded and included in the speech and the society. I would like to mention that initially
Foucault had a grounding in psychiatry, then he decided to openly turn to the side of
antipsychiatry criticising many of the exaggerations of psychiatry in The History of Maddness.
Paul Ricoeur whose work was in the centre of my MA thesis dedicated one of his writings to Freud and to the masters of suspicion, analysed the theory of sign and interpretation in his work, as he emphasized the passage through different stages of collective imaginary in order to discover himself mirrored in the other's eyes.
My PhD thesis is in fact a work on hermeneutics which analyses the limits of interpretation in existential situations of extreme gravity.
The freedom of interpretation reveals a new meaning of our existence, of our inner feelings and by this, by getting a new meaning it leads to an inner transformation; the freedom of interpretation offers new significance to the human life, it maintains the human life in a continuous
familiarity/intimacy with the world and it carries it through living, while the derivation of semiotics -although it is based on the same dynamics of free associations and amplification- leads into a maze of interpretations where there is no escape, a street full of thousands of meanings which hold it captive and make it lost, far from its own worldy being, lost in the infinite nothingness. We are aware of the fact that this way of putting the question implies that there is an ontological limit of the meaning, the point where the overabundance of the meaning turns into nonsense.

The politics of Religious Pluralism
Despite the fact that there was a strong censorship and limitation of the religious life in the communist bloc, Transylvania remains a region with a long history of religious and ethnic pluralism, where the religious architecture of the cities symbolizes this. In Italy and in other Western countries I encountered a different, more suspicious way of thinking about other confessions, and I became very sensitive to these problems. I attended conferences about religious pluralism in Rome, the conference of compared religions, I just made a review for a very interesting book Jewish Drahma, which makes a
complementary analysis of the practice of Zen and Judaism using another way of regarding the relationship between religions.
My assumption is that in fact the real religious experience is that of loving the other in spite of their religion or ethnicity, and the aggressivity of different views and voices needs a proper interpretation.

The philosophy of religions
I have been interested in the philosophy of religions from the very beginning. I was influenced especially by the religions of ancient Greece, by the works of Mircea Eliade about Holy and hierophany, and the different soteriologies and, last but not least, by my own youth experience in the ecumenical community of Taize.
I I am especially interested in those philosophies of religion which emphasise the irational side of human experience,( The Romanticism of the group of Eranos T. Otto, Eliade, Jung), especially those who consider themselves the researchers of the irrational side of the religious feeling. I am concerned about the relationship between the religious experience, mysticism and the shaping of the identity (or its metamorphosis) as well as about the consequences of trauma in the religious representations of a person.

Despre moarte- E.Kubler Ross

On life after Death- Elisabeth Kubler Ross

E greu de crezut ca omul a aparut pe pamant de milione de ani, a progresat mult in cunoasterea lumi, reusim sa ajungem pe luna, am descoperit fuziunea nucleara, tainele geneticii, si totusi nu putem raspunde la intrebarea care este sensul vietii, care este sensul mortii si mai ales a mortii premature sau neasteptate. Avem tendinta sa tratam ca pe un tabu murirea, adesea chiar si doliul. Dar Elisabeth Kubler Ross a schimbat lumea, mai exact modul omului de de a se intelege pe sine in perspectiva mortii.
Este de admirat in mod deosebit este curajul cu care autoarea si-a dedicat viata intelegerii acestui argument tabu, a psihologiei muribundului, rasturnand o prejudecata larg raspandita in lumea consumului si a lui be happy, lume care prefera sa nege existenta mortii, sa o considere o greseala a altora, in loc sa se confrunte cu ea, prefera sa o reduca la tacere in loc sa asculte muribunduls aisi povesteasca temerile si gandurile. Desi nu exista invatator mai bun decat decat omul aflat inaintea mortii, copil sau batran(p.21).
Elisabeth Kubler Ross a devenit celebra prin cartea Death and Dying unde ca rezultat al observatiilor sale clinice stabileste cinci faze ale elaborarii propriei morti, faze care se regasesc mai apoi in orice trauma.
Exista un timp al negarii, cand ne continuam sa proiectam viata ca s cum nu am fi auzit diagnosticul, sau cand inmormantam o persoan draga apoi mergem acasa sa o asteptam, exista un timp al furiei, un timp al negocierilor, exista un timp al tristetii si resemnarii, si totusi exista si un timp al impacarii, mai ales daca exista un ajutor pentru a fi elaborate.
Despre moarte trebuie vorbit uneori fara teama chiar si copiilor (al patrulea eseu), de pilda cand o mama stie ca va muri le spune copiilor sai, asa isi pot lua ramas bun, cei in doliu trebuie sa isi poata impartasi durerea unul cu altul. Nimic nu e asa dureros ca durerea in tacere si minciunile cu care se incearca a ascunde un eveniment dureros. Despre acesta se ocupa al patrulea eseu al cartii. Cartea este o colectie de patru eseuri pe tema vietii dupa moarte. Ea subliniaza concluziile la care a ajuns in urma carieirei sale, stand la patul muribunzilor.
Nu exista moarte, zice autoarea. Moartea este asemanata de Elisabeth Kubler Ross cu iesirea fluturelui din cocon, la fel sufletul paraseste trupul caruia ii daduse viata. Moartea deci e inceputul unei vieti eterne, o nastere la o superioara constiinta de sine.
Argumentele ipotezei sale despre nemurire sunt rezultatul marturiei a 20.000 de oameni din intreaga lume, de toate culturile , religiile si varstele, oameni trecuti prin moartea clinica. Astfel ea contureaza o ipoteza plauzibila a vietii de dupa moarte.
Marturiile arata ca in primele momente ale mortii clinice are loc o perceptie extrasenzoriala, perceptia iesirii din corp insotita de constientizarea deplinatatii corporale. De pilda persoane oarbe reusesc sa vada corect persoanele din preajma mesei de operatie si sa dea detalii privind culori, fapte, dar reintorsi in corpul lor nu vad din nou. Deci toate sensurile sunt integre, avem forma noastra perfecta. Capacitatea de disociere de propriul corp intervine si in alte momente traumatice
E important de stiut ca nimeni nu moare singur pentru ca toti suntem intampinati in momentul morti de cei trecuti in nefiinta inainte de noi, de cei care i-au precedat in moarte chiar si cu putin timp. Interesant ca de multe ori muribundul nici nu stia ca acea ruda murise. Cum e posibil asta daca nu prin existenta sufletului dincolo de moarte?
Toti pacientii trecuti prin aceasta experienta vorbesc despre o stare de seninatate, de equanimitate, de faptul de a fi intampinati de multa iubire. Urmeaza trecerea unui trecatori, tunel sau pod, un loc consacrat al trecerii insotita de rememorarea a tot ce am facut, spus , gandit in viata, Si vedem lucrurile atat din punctul nostru de vedere cat si a celor din jur: cata bucurie , consiolare ai adus si cata suferinta. E important ca nu exista nici un alt judecator decat noi insine, suntem noi cei care ne condamnam pentru a fi amanat sa dam bucurie cand am mai fi putut sa o facem. La celalt capat al trecerii ne asteapta o lumina alba, orbitoare care e perceputa ca iubirea neconditionata care ne-a creat si la care ne intoarcem dupa ce am invatat lectia vietii. Dincolo de aceasta lumina nu au trecut cei din moartea clinica, au simtit in schimb neplacerea de a fi pusi inapoi in propriul corp.
Consider ca acesta carte poate sta fara teama in randul marilor carti ale umanitatii care s-au ocupat vreodata de viata de dupa moarte: cum e de pilda cartea tibetana sau egipteana a mortilor, si nu numai pentru ca sensul experientei muririi este seninatatea, impacarea, credinta intr-o experienta de iubire neconditionata ce ne asteapta ca o implinire pe celalt mal; si probabil nu degeaba multi lectori ai cartii aflati in doliu au exprimat o usurare, o sensinatate sufleteasca dupa ce au citit –o.
Ce putem invata din aceste marturii pentru viata? Omul are liberul arbitru in baza caruia poate deveni daca vrea un monstru nazist sau daca vrea un suflet consolator ca Maica Tereza din Calcutta. Cum ne traim viata, in masura in care raspandim iubire neconditionata si consolare le vom reintalni in experienta mortii, unde vom fi noi proprii nostrii judecatori.
O alta concluzie a cartii este nu va temeti de moarte, pentru ca teama ne impiedica intr-u iubirea neconditionata, in a invata tot ce trebuie sa intelegem in acesta viata. Moartea cand vine de la sine e o trecere la o stare superioara a constiintei unde exista perceptie, zambete, iubire, fericire. Si cum orice trauma e devastatoare ca o mica moarte ele ne sunt date pentru a invata sa ne acceptam suferintele ca doar ele ne fac sa crestem.
Si mai presus de toate sensul pentru viata a acestor experiente e sa nu va temeti sa iubiti, sa iubiti neconditionat, fara a astepta nimic in schimb, incercati sa aduceti cat mai multa iubire si consolare celor din jurul vostru.
Measjul acestei mici carti pline de spiritualitate e ca exista o viata dupa moarte si ca nu amana, nu te teme, iubeste

Religion et psychose

Vado il novembre a Meknes per psentare una relazione su queso argomento, spero in un dibattito molto tempestoso. Mi piacerebbe.

Proposition de communication

Mon communication voudrait etre centré sur le probleme du dèrive interpretatif. Le defi le plus importante pour l'hérméneutique c'est d'etablir une limite de l'interpretation. J'ai choisi pour ce recherche d'analyser l'economie de l'interpretation dans le religion et psychose, analysant tous ces deux experiences comme experiences essentiellement interpretatfs, en mettant entre les paranthes leurs possible reference ou manque de reference.. Je veux souligner les limites interpretatifs au de là du quel la religion en niant sa propre origine, celle de donner sens et unir les existant devient fanatisme et devient plus semblable avec le delire psychotique. On cherche le moment dans laquelle la plenitude du sens donée par un vecu religieuse –lecture des signes hierophanique dans le monde, analogie entre l’ame et monde, puisse se transformer en delire interpretatif, en perte du sens et angoise. On voit aussi le consquences de ce type de derive sèmotique quand le jeu avec les signes se transforme en cauchemare cmme das le roman le pendule du Foucault de Umbero Eco. On souligne les rassemblance entre fanatisme et psychose tel l’immaginaire apocaliptique, angoissant, la laceration du monde en psincipes dual opposée, le mepris pour le corporalité., l’elitarisme, le refus de l’Autre et du monde simple, en soulignat la difficulté du mantenir le sentiment religieuse de l’etre sans tombe en exces et sens idolatriser une certain sens ou ne verité considere assolue.


Notice bio-bibliographique

Je suis Teszler Lucia,
j'ai ottenu en mars mon PhD en Philosophie et Hermeneutique philosophique a l'Universitè du Turin avec une thèse intitulè Experiences religieuse et experience psychotique chez C.G. Jung.
Mes interes du recherches sont l’experience numineuse et l’identitè, hermeneutique de l’experience religieuse, philosophie et psychiatrie, intereligiosité


Questo è il convegno
http://www.fabula.org/actualites/article29264.php

http://www.gamephilosophy.org/

Sarei interesata in questo convegno
http://www.fabula.org/actualites/article32461.php

Blogger revolution

http://www.bloggingrevolution.com/

Evidenza

Cos'è l'avidenza naturale?
Una buggia, una illusione cosi come ci sembra tutta la vita e tutti i poccoli piacerid ella vita quando gli guardiamo in seguito a una trauma, a un shock? la filosofia che commincia il suo pensare proprio dal incontro con il male con l'inspiegabile ha visto spesso questa parte del mondo, la parte oscura,il deserto devastato che rimane quando svaniscono tutte le vanità. Nella psicosi poi si parla chiaramente della perdità dell'evidenza naturale (Blanckenburg) e allora? Allora l'uomo vede in modo diverso le cose, vive un disinvestimento libidinale, che gli sembra più vero di tutti i fardelli del mondo visti fin'allora.

Il sottostrato mitico della mente umana

L'ho preso in prestito dalla biblioteca, avevo già sentito bene di questo libro.

My great sister, Music as Therapy

What Music therapy means to me and to my clients.
Monica Szabo - Psiholog
Scoala Speciala nr. 1, Oradea
- 2007-Jan-25 -
music therapy
http://www.impreuna.arts.ro/articole.php?limba=2§iune=2
I enjoy using music therapy with children with hesitating behaviour. It has happened to me to stand in front of the mirror and play the small drum. I was standing with my back to the child who was avoiding me and I was singing while observing him in the mirror. My position underlined `indifference`, nevertheless suggesting him cooperation only through music and through that interesting `never-explored` instrument.

`Last year, `Music as Therapy` initiated a contest, inviting all Romanian work partners, who develop music therapy programmes in different centres, to respond to the following question: `What does music therapy mean to me and my clients?` The received high-quality letters were studied by the members of `Music as Therapy` from the advisory group of Music Therapists. The hard decision was made and the following specialists were awarded with musical instruments: Seitamet Seian from the Neuropsychiatrical Recuperation and Rehabilitation Centre Techirghiol and Zina Costin from `For You` Day Centre won the 3rd and 2nd places, and the first place was won by Monica Szabo from the Special School no 1, Oradea.\\`

Alexia Quin, Director of `Music as Therapy`

On November 2004 `Music as Therapy` sponsored the participation of 20 persons at `Together through Art for Disabled Persons` Conference.

Composing a song, singing is a communication of personal inner vibrations, of the way in which events, memories, emotional states reverberate at the level of our body. The way in which a child plays the drum spontaneously provides us significant pieces of information regarding the relationship between the Ego’s states - speaking from the transactional perspective: how much freedom the `genuine child` has, how much the `critical parent` intervenes etc.

Therefore, we can observe in a few minutes of spontaneous singing at a percussion instrument the temper, the rhythm, the psychological strength, the repressed or exteriorized hostility, the self-control degree, the conformity degree, the capacity of movement coordination, the anxiety. All these features guide me in my work of empathic closeness to the child. My answer consists both of the client’s reverberations’ characteristics and their resonance produced in me. Hence I communicate to the child that he is understood, that I pay great attention to him, to his way of being and that I accept him as a person. In a secure environment I offer him freedom of expressing the new-born resonances in his inner being.

Music therapy has the advantage of giving the opportunity to simultaneous communication both with the conscious and the unconscious. The use of musical metaphors permits to experience and express vividly various emotional states. The musical metaphors can constitute the first step in identifying, understanding the states of emotional tension and their associations.

I enjoy using music therapy with children with hesitating behaviour. It has happened to me to stand in front of the mirror and play the small drum. I was standing with my back to the child who was avoiding me and I was singing while observing him in the mirror. My position underlined `indifference`, thus suggesting him cooperation only through music and through that interesting “never-unexplored” instrument.

This is how the first two sessions took place. At the third one the child came closer, first to the drum, then to my hair. At the beginning he was playing the drum in a shy and hesitating manner, each time drawing back from this action. Gradually this type of interaction became our first game, and today we use it as an introductory part of our meetings. These children usually prefer routine. For that reason using as musical anchor a song, they will be able to foresee the scenarios that follow and will be less anxious at the change of the game, of space positions, of instrument.

An essential step in therapy is the one when a child with whom I have worked individually starts to collaborate with another child. Even though at first the child won’t know how to interact to him, through different musical games he will learn communication rules, he will learn how to feel comfortable amongst the others.

To school, to me, to the children who attend to our school, music therapy becomes a new hope, a new method of human togetherness, but it could as well be a source of relaxation between colleagues.

Contact Special School from Oradea: t/f 0259 437 891

mon papa

Eliade, în actualitate

12.03.2004, 00:00
Autor: Camelia CADAR

Valori perene Biblioteca Judeţeană "Gheorghe Şincai" a găzduit, marţi, un simpozion dedicat marelui scriitor, filozof şi cercetător de talie internaţională Mircea Eliade, avându-l ca moderator pe conf. univ. dr. Corneliu Crăciun. La eveniment au fost prezenţi distinşi oameni de cultură, scriitori, profesori, dintre care îi amintim doar pe aceia care au vorbit despre omul de litere Mircea Eliade: lect. univ. dr. Dana Sala, prof. univ. dr. Mihai Drecin, drd. Rodica Bogdan, prof. Eduard Teszler şi, nu în ultimul rând, conf. univ. dr. Corneliu Crăciun. Dana Sala a vorbit despre activitatea de cercetător a lui Eliade al marilor mituri universale, iar asist. drd. Rodica Bogdan, ca o continuare a acestui discurs, a evocat ideea de sărbatoare, ca valoare de adevăr a omului şi cea de joc în relaţia cu timpul şi cu omul, citând din Schiller: "Omul nu este cu adevărat om numai atunci când se joacă". Prof. univ. dr. Mihai Drecin a rostit o alocuţiune cu tema "Consideraţii despre activitatea de diplomat a lui Mircea Eliade", activitate care, după cum a afirmat domnul prof. Drecin, i-a oferit lui Eliade o bună ocazie de a închega prietenii cu o seamă de artişti ai vremii: Vasile Alecsandri, D. Bolintineanu, Titu Maiorescu etc., care i-au făcut cunoscută atât opera, cât şi capacitatea lui creatoare. Prof. Eduard Teszler a adus în discuţie un aspect la fel de important: Mircea Eliade în programele şi manualele şcolare, trecând în revistă faptul că, începând cu 1995, o dată cu introducerea manualelor alternative, marelui scriitor i s-a dedicat un spaţiu mai larg şi în manuale, iar impactul asupra elevilor a fost deosebit. Totuşi, acest lucru nu este pe măsura aşteptărilor cadrelor didactice şi a ceea ce a însemnat el pentru cultura şi literatura română

L'odio

L'odio, la rabbia sono legami molto forti, state a larga da queste. E come una dichiarazione di amore, meglio dire di dipendenza. Cosi come l'amore l'odio ci trasforma piano piano nell'altro, diventiamo in questo caso non come la persona amata ma come la persona odiata.
Gli antichi guerrieri forse lo sapevano, o lo intuivano. Il padre di Temujin, che passò nella storia sotto il nome di GengisKhan, il giorno prima della nascita del suo figlio uccisse sel campo un giovine guerriero tataro, ma prima gli chiese il suo nome, poi diede il suo nome al suo figlio. Perché diventi come la persona che uccidi, o che odi per lungo tempo.