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Ionut Untea
Southeast University
  1.  34
    Homelessness in the Urban Landscape: Beyond Negative Aesthetics.Ionut Untea - 2018 - The Monist 101 (1):17-30.
    The great popularity of homelessness as an artistic theme in the twentieth century and beyond may be explained by the frequency by which the everyday image of homeless persons impacts upon the passerby’s aesthetic perception of the urban environment. Nonetheless, as yet, homelessness has not been included in the field of the aesthetics of everyday life. This article is meant to fill this void. Being inspired by frequent personal encounters with homeless persons and drawing on parallels between the effort of (...)
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  2.  14
    Anthropodicy and the Fate of Humanity in the Anthropocene: From the Disenchantment of Evil to the Re-enchantment of Suffering.Ionut Untea - 2019 - Journal of Agricultural and Environmental Ethics 32 (5):873-889.
    The rise of a collective conscience of a new epoch, the Anthropocene, has brought to the fore scientists’ predictions of irreversible damage done to the Earth’s ecosystems within barely a decade. The passive attitude worldwide of placing the task of overcoming the evil consequences of human activity on specialized forums has already proved to be insufficient. In this context, Hamilton seeks to continue Becker’s project of laying down the foundations of an “anthropodicy,” seen as a humanistic science meant to bring (...)
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  3.  25
    Collective Continuity and Ontological Responsibility: Contesting the Pragmatic Approach in Ascribing Responsibility to Groups.Ionut Untea - 2019 - Ethical Perspectives 4 (26):583-621.
    The present paper challenges the view, rooted in the argument that groups lack a mind in the Davidsonian sense, that collective responsibility may be assessed mainly according to pragmatic criteria. I argue in favour of a kind of mental web of holistic collective attitudes and mindsets in the weak sense. I further connect this mental web to the dimension of collective responsibility via a reflection involving the existentialist dimension of Jaspers’ dilemma of seeing individuals in the position of having to (...)
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  4.  3
    Covenantal Trust and Semioethics: A Reflection on Interpersonal and Intercultural Summoning.Ionut Untea - 2020 - Semiotica 2020 (236-237):1-19.
    The article proposes a reflection on cultural sign production in social contexts dominated by the socially generalized fear of the unknown other and the obsession for vulnerability avoidance. This phenomenon has been reflected in the generalized tendency of reliance upon contractual trust, where the coherence of the signs legitimating a trustful relationship is maintained by external agencies backed by authoritative forums and sanctioned by well-defined rewards and punishments. In contrast with the contractual model of trust, I propose a different model, (...)
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  5.  19
    Catholicity Without Leviathan: Stanley Hauerwas's Perspective on the Church as an Alternative Political Community.Ionut Untea - 2019 - The Politics and Religion Journal 12 (1):1-31.
    The article brings into focus a series of political arguments of Stanley Hauerwas's “theological politics” and argues that these arguments are in stark contrast with the theoretical perspective of a political rule by a god-like Leviathan, an image inherited in modern and contemporary political culture from the early modern English philosopher Thomas Hobbes. The first section focuses on Hauerwas's arguments regarding the political potential of the term “Catholicity” to represent an alternative to the coercive politics reinforced by the post-Enlightenment nation (...)
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  6.  19
    Dirty Hands, the Scapegoat, and the Collective Responsibility of Religious Communities.Ionut Untea - 2019 - Heythrop Journal 60 (6):842-855.
    The article connects the debates surrounding the problem of dirty hands with those regarding collective responsibility, mainly via René Girard’s scapegoat mechanism and his view on mimetic violence. By virtue of the distinction between group intentions and individual pre‐reflective intentions, the article will explore the notion that groups are morally responsible for acts accomplished with dirty hands, and whether individual participants in group actions are also responsible. Moreover, the article introduces a reflection on the collective shame of a larger community (...)
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  7.  9
    From Sacrifice to Gift: Aesthetic and Moral Aspects of the Experience of Awe for the Natural Environment.Ionut Untea - 2020 - Journal of Aesthetic Education 54 (1):18-34.
    The multiple aesthetic representations of the sacred throughout our troubled human history account for the variety of the ways the sacred has been appropriated as a regulatory moral and civilizing force by groups and large communities of peoples. Nature has always been part of the everyday life of human beings, and the natural environment has been perceived as a medium for the manifestation of the sacred and as a source of moral behavior. Because of this, humans developed a peculiar relationship (...)
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  8.  3
    From the Aesthetic Theme to the Aesthetic Myth: a Reflection on the Trinitarian God’s Connection to Nature and the Problem of Evil.Ionut Untea - forthcoming - Sophia:1-30.
    The article begins with a reflection on the ‘conversation between mythologies’ present in the debate between C. Robert Mesle and John Hick on the role of Irenaean theodicy and process theology to tackle convincingly the problem of evil in the contemporary and future context of scientific advancement. I argue that, although these two authors consider their mythological perspectives to be widely different, there is a possibility of advancing toward conciliating the two views. I call the resulting myth the ‘aesthetic myth,’ (...)
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  9.  15
    From “The Kingdom of Darkness” to “The Pit Beneath the Cave”: Leo Strauss’s Critique of “Steady Progress” and the Contemporary Ideal of Sustainable Development.Ionut Untea - 2015 - Dialogue and Universalism 25 (2):269-280.
    In the Persecution and the Art of Writing Leo Strauss criticized the replacement of philosophical enquiry in youth education with history of philosophy and of philosophers with specialists in certain scientific fields. Contemporary calls for a “global social contract” emphasize the need of reforming international institutions and the importance of a youth education “for” sustainable development. Philosophical voices decry the ever-growing importance of institutions at the expense of individual freedom of expression and action. The article explores common points and differences (...)
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  10.  34
    Linking Faith and Trust: Of Contracts and Covenants.Ionut Untea - 2019 - Teoria 39 (1):157-168.
    Trust is so intimately linked with faith that sometimes trust needs faith to unfold in a relationship. I argue that the role of this faith element in trust is to elevate the status of the one in which we trust so as to emphasize the equal dignity of all the participants in the relationship of trust. Against views that focus on a «rational» trust based on an exaggerated emphasis on the capacity of self-trust as a point of departure for the (...)
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  11.  15
    Matérialisme, eschatologie, nécessité.Ionut Untea - 2016 - Revue des Sciences Philosophiques Et Théologiques 100 (4):581.
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  12.  5
    Samson, Antigone, and the Charismatic Agonistes: From a “Pro‐Power” to a “Pro‐Existence” Political Engagement.Ionut Untea - 2020 - Philosophical Forum 51 (4):359-375.
    In this essay, I argue that the agonistic approach toward political engagement places too much emphasis on the task of winning the social game and overlooks the dimension of what has been called ever since Greek Antiquity by the name charis. Charis is the quality of life, denoting ideals of reciprocal invitations to feel joy and satisfaction. Under the influence of the Weberian model of charismatic leadership, collective charisma has faded away from the attention of political theorists. This essay offers (...)
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  13.  2
    Semioethics and the Average Life.Ionut Untea - 2021 - American Journal of Semiotics 37 (1-2):47-69.
    Concerning the public cultivation of the philosophical vocation, it can be said that some people become sowers, others become reapers, and still others, followers. However, from the followers’ perspective, sometimes the reapers may appear as sowers because they harvest ideas that they did not plant. In the context of globalization, those whose lives have been traditionally deemed “average”—and therefore insignificant—may become critical sources of inquiry for philosophy when it is seen as a way of life. I draw inspiration from semioethics, (...)
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  14.  6
    Thomas Hobbes’s Theological and Political Anthropology and the Essential Mutations of the Perception of the Laws of Nature and Natural Rights in Seventeenth-Century England.Ionut Untea - 2020 - Anales Del Seminario de Historia de la Filosofía 37 (3):395-413.
    The overall goal of the article is to reexamine Hobbes’s concern to respond to the challenges of the republican perspective on the relationship between the liberty of subjects and the political power. If, according to Skinner, republican theorists appealed to sources of classical antiquity, I argue that Hobbes chooses to offer a blend of classical and theological ideas in order to generate a “science” of the political life within the confines of a postlapsarian world dominated by passion and the fear (...)
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  15.  76
    Where Human and Divine Intimacy Meet: An Insight Into the Theodicy of Marilyn McCord Adams.Ionut Untea - 2020 - Sophia 59 (3):525-547.
    Marilyn McCord Adams’s perspective on the intimacy with God as a way of defeating horrendous evils in the course of a human being’s existence has been met with a series of objections in contemporary scholarship. This is due to the fact that the critiques formulated have focused more on the debilitating impact of suffering on the sufferer’s body and mind, on intimacy as mere intermittent relationships between God and humans, or on what is lost or gained from the presence or (...)
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