The relational individual in a communication built society towards a new philosophy of communication

Transylvanian Review

Volumn 20, Issue 3, 2011, Pages 140-152

  Frunzã, Sandu ^a  

^a BABE BOLYAI UNIVERSITY   (Romania)

Author keywords

Aurel Codoban; Communication practices; Mass media; Philosophy of communication; Reality; Signification truth

Indexed keywords

EID: 83155192931     PISSN: 12211249     EISSN: 15849422     Source Type: Journal    
DOI: None     Document Type: Article

References (46)

1. Aurel Codoban, "Manipulation, Seduction and Ostensive Ideology (Advertisement)," Journal for the Study of Religions and Ideologies 2, 4 (Spring 2003): 123.
2. Mircea Miclea, "Ce am învãţat de la Aurel Codoban," in Comunicarea construieşte realitatea: Aurel Codoban la 60 de ani, ed. Timotei Nãdãşan (Cluj: Idea Design & Print, 2009), 48.
3. Aurel Codoban, "Comunicarea construieşte realitatea," interview by Timotei Nãdãşan, in Nãdãşan, 27.
4. Aurel Codoban, "Eero Tarasti, Existential Semiotics," Journal for the Study of Religions and Ideologies 6, 17 (Summer 2007): 134.
5. Codoban, "Comunicarea construieşte realitatea," 16. In a totally different context, Codoban, referring to art, had in mind the necessity to posses "tolerance towards new interdisciplinarities and towards philosophy." Being ultimately constituted as a domain of interdisciplinary practices, we expect the mass media to have this attitude.
6. Aurel Codoban, Repere şi prefigurãri: Eseuri de istoria şi epistemologia sociologiei artei (Cluj-Napoca: Dacia, 1982), 259.
7. Codoban, "Comunicarea construieşte realitatea," 16.
8. Aurel Codoban, Filosofia ca gen literar, 2nd edition (Cluj: Idea Design & Print, 2005), 142.
9. Aurel Codoban, Amurgul iubirii: De la iubirea-pasiune la comunicarea corporalã (Cluj: Idea Design & Print, 2004), 123.
10. Codoban, "Manipulation, Seduction and Ostensive Ideology," 133.
11. Aurel Codoban, Sacru şi ontofanie: Pentru o nouã filozofie a religiilor (Iaşi: Polirom, 1998), 93.
12. Aurel Codoban, "Ioan Petru Culianu, sau filosoful (religiilor) ca magician," in Ioan Petru Culianu: Memorie şi interpretare, ed. Nicu Gavriluţã (Iaşi: Ed. T, 2002), 87.
13. Analyzing the manner in which onto-theology and philosophy, religion and communication combine in his works, Ştefan Afloroaei has emphasized that the two books written by Aurel Codoban on the experience of love in the contemporary world and about the sacred overlap to a greater length than we would like to believe. Ştefan Afloroaei, "Aurel Codoban: On Comprehension and Critical Reflection," Journal for the Study of Religions and Ideologies 7, 21 (Winter 2008): 117.
14. Codoban, Filosofia ca gen literar, 140.
15. Aurel Codoban, Comunicare şi negociere în afaceri (Cluj-Napoca: Risoprint, 2007), 1.
16. See also Aurel Codoban, Imperiul comunicãrii: Corp, imagine şi relaţionare (Cluj: Idea Design & Print, 2011), 88.
17. Codoban, Comunicare şi negociere în afaceri, 2.
18. Codoban, "From Persuasion to Manipulation and Seduction (A Very Short History of Global Communication)," Journal for the Study of Religions and Ideologies 5, 14(Summer 2006): 157.
19. Transgressions, interferences and elements of substitution between the human and the technological world may be discovered as a constant in some academic works. See, for example, Mihaela Frunzã, "An Ethical Perspective on Xeno-transplantation," Revista româ nã de bioeticã (Iaşi) 5, 1 (2007): 89-93
20. Florin Mitu, "Physician's Attitude Towards End-stage Heart Failure Patient: Clinical and Bioethical Considerations," Revista de cercetare şi intervenţie socialã (Iaşi) 24 (2009): 103-109.
21. Codoban, "From Persuasion to Manipulation and Seduction," 152.
22. See also Elena Abrudan, Valenţe simbolice ale discursului publicitar: între marketing şi seducţie (Cluj- Napoca: Accent, 2007), 110-122.
23. Codoban, "From Persuasion to Manipulation and Seduction," 158.
24. Aurel Codoban talks, among others, about Eero Tarasti, who can be seen as a critic of technology that understands communication as tautological and autistic, based on similarity and solipsism, too imperialistic in relation to reality, leaving little room for our humanity. Codoban Eero Tarasti, Existential Semiotics, 140.
25. See also id., Imperiul comunicãrii, 45-64.
26. Aurel Codoban, "Postmodernismul, o contrautopie?" in Postmodernismul: Deschideri filosofice, eds. Manfred Frank, Günter Figal, Claude Karnoouh, Matei Cãlinescu, and Aurel Codoban (Cluj-Napoca: Dacia, 1995), 94.
27. A possible starting point in this sense is cultivating diversity from the perspective of a new understanding of multiculturalism. See Ştefan Cojocaru, "The Appreciative Perspective in Multicultural Relations," Journal for the Study of Religions and Ideologies 2, 10 (2005): 36-48.
28. Aurel Codoban, "Tãcerea divinã şi comunicarea umanã," in Meridian Blaga, vol. 5 (Cluj: Casa Cãrţii de Ştiinţã, 2005), 58.
29. Aurel Codoban, "Condiţiile de posibilitate mediaticã ale unei revoluţii," in AurelCodoban, Exerciţii de interpretare (Cluj-Napoca: Dacia xxi, 2011), 268-269.
30. see Daniel Dayan and Elihu Katz, Media Events: The Live Broadcasting of History (Cambridge: Harvard University Press, 1992), 188-217.
31. Codoban, "Condiţiile de posibilitate mediaticã ale unei revoluţii," 270.
32. Codoban, Amurgul iubirii, 119.
33. Codoban, "Tãcerea divinã şi comunicarea umanã," 58.
34. Modernity brings with it this register of social rationalization that in post-modernity is seen as separating between the needs of personal development of the individual,including the traditional religious dimension, and the institutional framework of the reconstruction of the public space. See Sandu Frunzã, "On the Need for a Model of Social Responsibility and Public Action As an Ethical Base for Adequate, Ethical and Efficient Resource Allocation in the Public Health System of Romania," Revista de cercetare şi intervenţie socialã 33 (2011): 178-196
35. Ioan Bolovan and Sorina Paula Bolovan, "Transylvania until World War I: Demographic Opportunities and Vulnerabilities (II)," Transylvanian Review 18, 2 (Summer 2009): 133-145
36. Mihaela Frunzã and Sandu Frunzã, "Ethics, Superstition and the Laicization of the Public Sphere," Journal for the Study of Religions and Ideologies 8, 23 (Summer 2009): 13-35.
37. Ginny Whitehouse, "Newsgathering and Privacy: Expanding Ethics Codes to Reflect Change in the Digital Media Age," Journal of Mass Media Ethics 25, 4 (2010): 310-327.
38. See also I. Maxim Danciu and Andreea Mogoş, "La Presse écrite roumaine post-transition: Structurations institutionnelles et discursives," TransylvanianReview 19, 4 (Winter 2010): 141-147.
39. Stephen J. A. Ward and Herman Wasserman, "Towards an Open Ethics Implications of New Media Platforms for Global Ethics Discourse," Journal of Mass Media Ethics 25, 4 (2010): 275-292.
40. For the implications of professional ethics in the field of public relations and organizational communication, see also Sandu Frunzã, "Ethical Responsibility and Social Responsibility of Organizations Involved in the Public Health System," Revista de cercetare şi intervenţie socialã 32 (2011): 155-171.
41. L. M. Sama and V. Shoaf, "Ethics on the Web: Applying Moral Decision-making to the New Media," Journal of Business Ethics 36, 1-2 (2002): 93-103.
42. see The Anthropology of Media: A Reader, eds. Kelly Askew and Richard R. Wilk (Malden: Blackwell, 2002).
43. As a complement to Aurel Codoban's analysis, important aspects concerning community relations, on the one hand, and the usefulness of a nuanced approach to pluralism, on the other, in Michael S. Jones, "A Philosophy of Culture Approach to Interreligious Understanding," in Meridian Blaga, vol. 6 (Cluj-Napoca: Casa Cãrţii de Ştiinţã, 2006), 129-156.
44. At the same time, Antonio Sandu emphasizes the necessity to mobilize all the community's communication resources by exploring the discourse level of positive experiences: Antonio Sandu, "Appreciative Semiotic and Hermeneutic Practices in the Analysis of Ethnic Minorities," Revista de cercetare şi intervenţie socialã 29 (2010): 109-130.
45. Quite interesting is the work of Stanley J. Baran and Dennis K. Davis, Mass Communication Theory: Foundations, Ferment, and Future, 2nd edition (Belmont, ca: Wadsworth, 2000). This book's declared philosophy is that we can use the media to improve our life or to damage it. To achieve this, we need theories to support what we do.
46. A perspective similar to Codoban's but applied to the critical situation of philosophy in the Romanian educational system, concerning the necessity of an involvement of philosophy both at the level of personal development and of the public space, has been presented in Sandu Frunzã, "A Stereotype: The Lack of the Social Utility of Philosophy," Journal for the Study of Religions and Ideologies 8, 24 (Winter 2009): 311-328.