Author: William Bauser, Professor of Philosophy - Dean College Franklin USA (1990-2006), Member of the Board of Directors - Stop Organ Trafficking NOw Lovettsville, USA
There is today an anti—reason attack upon not lonely right and wrong, human dignity and enlightenment, but also an attack upon a sustainable peace that an inquiry into liberal arts and of science pursue. This attack upon the development of a sustainable peace is based upon a Personalism belief as an interpretation of what constitutes a narrative of a life and death war through a social political scientism.
Istvan Kiraly argues in his text “Death and History” that through the utilization of the concept of written symbols as a means for mortal man to think in his self-interest of the factuality of the interpretation meaning of the concept of death without having recourse to speech acts. The act of transcending the fact of mortality by emotionally controlling the fact of death as an interpretation enables mortal man to perform his chosen living as it is mortal man’s job to succeed as a successful actor of a self-interest desire to be existentially and ontologically free from any limitations of totalitarianism and individualism.
Istvan Kiraly is an Associate Professor at Babes-Bolyai University, Romania. He is situated in the Department of Hungarian Philosophy were he teachers Propaedeutics, Ontology, Metaphysics and Applied Philosophy. He is a former chief editor of Philobiblon which is the Transylvanian Journal of Multidiscipline Research in Humanities. Professor Kiraly has published several works relating to his interest in death, freedom, Philosophy of history and time.
Professor Kirlay’s inquiry into “death and History” is a Hermeneutic exegesis regarding an interpretation of a philosophy of history through a discussion with Martin Heidegger and Thomas Hobbes and others. Through the usage of heritage and language interpretation and semantics, Professor kirlay discusses how mortal man has a history as an existential and ontological being and then applies this history to the issue of terrorism.
Professor Kirlay’s text is an excellent excursion into the assigning meaning to the concepts of heritage and language interpretation and semantics through the application of the Ramus method of discussion. As such, there is a tangible correspondence in discourse between nature and rhetoric as an ideographic approach to interpretation. Even though this is an investigation into one’s place in the world as a mortal being, the interpretation is a characterization of what one thinks is a fact without existential import.
Consequently, “Death and History” is a read that addresses the issue of one’s place in the world and how to characterize emotional issues as they depict intentional objects of the mind. Yet, because these objects of the mind do not have existential import, the inquiry leaves open the possibility of maintaining a sustainable peace.