Globalization and food consumption practices

With multiple facets and dimensions – economic and political, religious, cultural and social which interrelate in a vast and complex framework, the globalization is the irreversible process that equally affects us all. By penetrating national borders, it requires a reorientation and reorganization of activities which can reshape local diversity, ethnic identity and community values. Concerning the global market, it has also penetrated it by creating new generic structures – supermarkets – being considered the local expression of marketing and globalization. They use standard codes to ensure uniform, quality and “ethical” safety of food content. These standards represent a form of knowledge that intends to go beyond the ways of local practical knowledge used in food production and trade. The internationalization of gastronomy against the background of consumer society is global, technogenic and urbanized and inevitably involves changes in eating habits in everyday “cultural” practices which intervene daily in the lifestyle through fast food, pizza, Chinese food, Indian or Mexican food. In the world of digitalization and advanced technologies, which favor the extension of sedentary lifestyles, as a result the cases of overweight of the population increase in regions of the globe where such cases practically did not exist. Among the reasons invoked from this perspective we mention the control of food and agriculture which is concentrated in transnational corporations and their distribution chains, becoming “increasingly global”, and the food and practices through which they are produced become increasingly more standardized. No country or region can be isolated anymore, what is happening somewhere in the world is no longer a local process. All discoveries, victories and cataclysms affect the whole world

Transformations of the identity in the context of multi/pluri/transcultural society

The socio-cultural effects of globalization and the increased mobility of the population target us all and are problems that cannot be solved only by financial investments. it is necessary to involve the whole society in establishing the models of intercultural communication.Thus, among the abilities of today’s people, that of “creating bridges” by the coherent embracing of the values of other cultures and the good relation to them, is an absolutely necessary one. The competences of intercultural communication become indispensable for social coexistence and they must be formed, whether exponents of multiculturalism aside, opponents – on the other, may or may not agree on the temporal roots and validity of this ideology, in the context of the global world.Multiculturalism can be circumscribed with philosophical, anthropological and political implications, which presuppose the coexistence of the various ways of situating the human being in the world and the way in which the different cultural entities struggle for recognition, both within the national state and within the community space. The individual in the open society models his identity starting from the ontological data represented by the reading grid of the reality, conferred by the belonging to certain cultural patents.On the background of the dynamics of the economic field, the time for developing an intercultural dialogue, in which the fundamental understanding of what is different, is not sufficient, and on the other hand the activity of representatives of different cultures and mentalities, in a well-defined organizational framework, with rules, norms , conventions and even specific cultural traditions, cannot be carried out as long as it is not accepted to enter the various cultural elements, by the members of the organization.In this situation, the individual cannot belong only to one culture, and transculturality is a possible middle ground between global homogenization and regional / local particularization.Transculturality is based on the idea of the diversity of styles and patterns of life of the individuals, which transcends the monocultural design, each of them being attached to several cultures

Ethical aspects on partnership Christian Orthodox Church – medical institutions concerning the organ transplantation

The explosive technological progress in medicine generated a need of ethic, moral and religious evalution concerning new medical achievements. In this way, the present study reveals an Orthodox Cristian point of view on such contradictory medical practice as it is the organ transplantation. The quintessence of study resides in fact that Orthodox Church conception regarding the organ transplantation is aproving, however, this practice should be limited in certain bioethic and biotheological requirements, so it could be religiously accepted

INTENSIFICAREA DIVERSITĂŢII: IMPACTUL MONDIALIZĂRII ASUPRA REVENDICĂRII SOCIAL-POLITICE A IDENTITĂŢII

Cercetarea reflectă aspecte definitorii ale proceselor civilizatorii contemporane şi dimensiuni esenţiale ale globalizării, prin recursul la constatarea realităţilor lumii globale şi confruntarea teoriilor existente în domeniu. Scopul este de a radiografia, explica şi evalua perspectivele evoluţiei societăţii şi problemele cu care aceasta se confruntă, de a contura model/modele funcţional/funcţionale de existenţă umană, pentru a facilita înţelegerea fenomenelor sociale şi orientarea acţiunilor în jurul unor proiecte comune, urmărindu-se găsirea unor soluţii pentru medierea situaţiilor create vis-à-vis de redefinirea identităţii, uniformizării culturale şi a dialogului dintre civilizaţii.NTENSIFICATION OF DIVERSITY: THE IMPACT OF MONDIALIZATION ON THE SOCIO-POLITICAL REVENDICATION OF IDENTITY The research reflects the defining aspects of the contemporary civilization processes and the essential dimensions of globalization by the recourse to finding the realities of the global world, and the confrontation of existing theories in the epistemic field, with the aim of radiographing, explaining and evaluating the perspectives of the evolution of society and the problems that it faces, to outline functional models / models of human existence, to facilitate the understanding of social phenomena and the orientation of actions around common projects in order to find solutions for mediating the situations created in relation to redefinition of identity, cultural uniformity and dialogue between civilizations.</p

PARADIGME ALE CUNOAŞTERII ISTORICE ŞI INTERPRETAREA ISTORIEI ÎN CONTEMPORANEITATE

Interpretarea istoriei în cadrul teoriilor clasice şi contemporane serveşte ca bază teoretică pentru a determina: problema de sensul istoriei; modelele de interpretare a procesului istoric; modelele de cunoştinţe istorice şi specificul obiectului de cunoştinţe istorice. Filosofia istoriei, care în epoca modernă a fost determinată de gândul istoric, este schimbată în contemporaneitate într-o orientare anistorică care se ocupă mai ales cu problema de interpretare şi comunicare, renunţa­rea la cultul raţiunii şi ideea progresului istoric şi susţinând, împreună cu hermeneutica, ideea de lipsă de obiectivitate a cunoaşterii istorice. Filosofia anistorică începe cu exponenţi ai filosofiei de viaţă, ai hermeneuticii filosofice şi se ter­mi­nă cu filosofia postmodernă. În acelaşi timp, rezultatele cercetărilor efectuate până în prezent nu oferă o imagine adecvată asupra particularităţilor de istorie şi filosofie a istoriei. Astfel, dezbaterile ştiinţifice au avut loc la cel mai înalt nivel de forumuri naţionale şi internaţionale organizate în conformitate cu provocările de la începutul secolului XXI, ale noii paradigme, care ar determina relaţia fundamentală dintre istorie şi om, dintre dezvoltarea realităţii istorice şi conştiinţa istorică. PARADIGMS THE HISTORICAL KNOWLEDGE AND INTERPRETATION OF HISTORY IN CONTEMPORARY AGEThe interpretation of history within the classical and contemporary theories serves as theoretical base to determine: the problem of the meaning of history; the models of interpretation of the historical process; the models of historical knowledge and the specific of the object of historical knowledge. The Philosophy of History, which in the Modern Age has been determined by the historicist thought, is changed in the contemporaneity into an ahistorical orientation dealing mostly with the problem of interpretation and communication, giving up the cult of reason and the idea of the historical progress, and claiming, together with hermeneutics, the idea of missing of the objectivity of the historical knowledge. The ahistorical philosophy begins with the exponents of the philosophy of life, of the philosophical hermeneutics, and ends with the postmodern philosophy. At the same time, the results of the researches made till now do not offer an adequate image on the particularities of history and philosophy of history. Thus, the scientific debates held on the highest level of the national and international forums have to conduct to elaborate, according to the challenges of the beginning of the 21st century, of the new paradigm which would determine the fundamental relation between history and man, between the development of the historical reality and the historical conscience.  </p