The present volume brings together a number of original researches, of good academic value, aimed at analyzing the impact of postmodern society on current human inner growth. These approaches so very different in their areas of coveragefrom Figure of Kidult (Bernardini, 2014) and the influence of technology on individual welfare (Choudhury & Barman, 2014) to the impact of consumption theory on the postmodern consumer (Bouagina, 2014) and the relationship between visual feminisms-postmodernism (Manolache, 2014)-could be well suited to the meditations of Senecca (Epistolae 33.11), according to which "the truth is accessible to everyone; it is not fully taken. A lot has remained from it, even for those who come from now on." The volume includes also some new perspectives on building a new ethical expertise model, trying to define the supervision of ethics (Caras, 2014) and a review of the various approaches to the concept of ethnic community, starting from the classical ones and ending with the postmodern ones (Fedor, 2014).

The view of the philosophic pragmatism warns against the growing danger of the technological modernization of the human being in the mechanization era, which is gradually transforming and approaching a digital era. Authors such as R. Rorty believe that only the return to the paradigm of the human reality separated from metaphysical ideals could keep us away from exacerbations of ideas and the dehumanizing automatisms of technology. In the view of pragmatic philosophy, the human being is not a mechanic, operational construction; on the contrary, he has a consciousness that opts for free actions, which may prove, in the end, to be genuine or not, thanks to the success or due to the failure in the concrete reality. The aim of this article is to underline that the digital era must be perceived as a product of human ingenuity and its applicative potentialities and should not be seen as the domination of techne, but only as a stage of the developments in the technologies that must assist our life.

The anima and animus pair constitute, in the Jungian psychoanalytical thinking, one of the most important and representative units for the mobility of the human psyche. Basically, around this ontic couple and the interrelations of its structures are developing a multitude of creative and exploratory manifestations of the human being. The relationship with the other, during the process of falling in love, is often a central justification for the artistic elaboration or for the development of real nature, but also for the existence of a new life. What role should be given, in this context, to the dimension of the individual unconscious, and in particular, the collective one? How does the Jungian analytics delimit the periods of development, stagnation and even psychological setback of the couple? What benchmark divides the time of the couple and how can the temporal segments of these results be defined? What capacity of influence do the parents exert on the young members of a newly formed couple? What does the harmfulness of this influence consist in and what are its unconscious motivations? Jung's arguments are all the more interesting as the challenges of postmodernism and the contemporary couple always invite to reflect on constitutive grounds and possible ways of understanding or interpretation.

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