„Többféle regionális demográfiai modellben kell gondolkodnunk.”
Interjú Faragó Tamással 70. születésnapja alkalmából
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Interjú Faragó Tamással 70. születésnapja alkalmából
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The study traces the transformation of the meaning of ‘áldozat’ from sacrifice to victim through certain events of Hungarian history, from the Hungarian defeat of the 1848–49 war of independence and the outbreak of the First World War as reflected in contemporary sources; to historical interpretations of the 1920 Treaty of Trianon and the German occupation. The author reconstructs the process in which the ‘passive turn’ of the term resulted in a shift from passion to rhetorics. The argument is supported by examples such as paintings of historical subjects, as well as the past and present practice of erecting commemorative monuments, as these are the most telling manifestations of the culture of memory and politically informed interpretations of history. From the nineteenth century onwards, paintings and monuments of historical subjects have become medial constructions which were believed to represent the foundations of national identity, and as such, they are peerless source material for the analysis of the changing concept of collective sacrifice and victimhood.
More...Emlékezet és jövő a Nagy Háború után: Halbwachs és Minkowski elfelejtett könyvei
Over the past two decades, humanities and social sciences have been increasingly preoccupied with the question of memory. It has by now become clear that the practices of memory which became wide-spread in the 1970s in connection with the trauma of the Second World War, and especially the Holocaust, are perceivably different from those after the Great War, even though scholarship in this field usually goes only as far back as Maurice Halbwachs’s seminal work published in 1925. Does the concept and practice of memory mean the same today as in the post-First World War period? Can the proliferating research in the field of memory can reconstruct the structures of temporality in this period? Responding to Eugène Minkowski’s 1933 work discussing the phenomenology of time through the psychopathology of soldiers surviving the Great War, the present study adopts Minkowski’s focus on the ‘future’ and argues that, in addition to ‘memory’, the analysis of this period’s structures of temporality must also consider the concept and experience of ‘future’. This fresh approach brings together Halbwachs and Minkowski, two scholars associated with Henri Bergson’s philosophy, both arguing for the primacy of seemingly disparate experiences of time.
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The study examines the escalation of the Trianon trauma, a concept that has been neglected in scholarship on the discourse on public history and politics of memory in the last few decades. The author first explores how trauma has by now become one of the most definitive concepts in Hungarian historiography due to the influence of Western trends. This is followed by an examination of the relationship between politics of memory regarding the Treaty of Trianon and the Holocaust. In the second part of the study, Kovács attempts to trace how the social anomie resulting from the enormous losses suffered in the First World War was channelled into the cult of Trianon. The study suggests that this cult sublimated not only the loss of territory, but all the grief and suffering caused by the war. Since ethnocentrism and anti-Semitism has comprised an inherent part of the cult from the beginning, the historiography and collective memory of the Treaty of Trianon is inseparable from the history of Hungarian nationalism and the Holocaust. However, the “traumatic turn” is, in fact, no less than an attempt to separate the two. The author argues that if the current trauma concept allows the Treaty of Trianon prevail over the memory of Holocaust in Hungarian collective memory, it may revive interwar sentiments of revenge and methodological nationalism, which will, in turn, further impede the understanding of social and political historical processes.
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Alaine Polcz’s autobiographical text (entitled in Hungarian: Asszony a fronton) breaks the silence that covers up rape cases committed by the soldiers of the Soviet Red Army in Hungary. Herself a rape victim, Alaine Polcz, however, goes beyond this particular historical event in her text, and raises the questions of wartime rape in general and that of violance against women in civil life. Applying Elizabeth Grosz’s image of the Möbius strip to express the relationship between the body and the mind, Bernhard Giesen’s term victimhood, Simone de Beauvoir’s the One and the Other, Julia Kristeva’s concept of the abject and her analysis of the cultural icon of Stabat Mater, and also relying on some ancient Greek myths of rape and violence against women, the study argues that wartime rape can be seen as an act in which women function both as victims and sacrificial objects, and that the underlying cultural unconcious informing these acts derives from the bifurcation of women as the Biblical Eve and Virgin Mary, or the Madonna and the Whore. Within the framework of this cultural concept, the female body is considered always already filthy, and as such defiled and complicit in rape. As a result, rape victims are regarded as desecrated and are expelled from the very community which idolised them before the rape, a main reason why the silence surrounding rape cases is almost impossible to break. Polcz Alaine’s text, however, moves beyonf the context of war, and creates explicit connections between wartime and marital rape and abuse of women in general, thus turning her text into a general exploration of the notions informing the structure of violance against women.
More...Lajtai L. László: „Magyar nemzet vagyok”. Az első magyar nyelvű és hazai tárgyú történelemtankönyvek nemzetdiskurzusa
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This paper analyzes some fundamental attitude differences between José Ortega y Gasset and Spanish literature Generation of ‘98, regarding the problem of Spain after the defeat in the war with the United States in 1898. In the early years of the 20th century, with the aim to reflect on the causes and shortcomings in society and to come up with rational and positive solutions, the Spanish philosopher and writer seeks to examine issues that have concerned writers of Generation ‘98. This research is focused on presenting Ortega y Gasset’s idea of Europeanisation of Spain, which implementation would lead to improvement of Spain’s position on historical as well as social, cultural, and educational level. Regarding this, we also examined some attitudes of Joaquín Costa, who was committed to creating a stable “middle class” in Spain, as well as the attitudes of Ángel Ganivet, who focused on the issue of the Spanish identity and, as expected, we examined the reflections of the Generation ‘98, primarily those of Miguel de Unamuno, as one of the Generation’s representatives.
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Two most important and most influential thinkers in the history of Spanish philosophy José Ortega y Gasset and Miguel de Unamuno were compared, in the first line as a protagonists of the process of emancipation of the spirit in Spain from traditionalism and provincialism. Both thinkers gave very important contributions to contemporary philosophy, including the philosophical reflection of history (especially Unamuno’s conception of intrahistory and Ortega’s conception of historical perspectivism).
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In this paper the author’s intention is to bring closer Ortega y Gasset’s particular understanding of Kant’s as well as Hegel’s philosophy. His perspective, on the one hand, reveals that crucial thing in a proper understanding of Kant’s philosophy is the fact that he was a German and a man of modern times, and on the other hand, it recognizes Kant’s “Copernican turn” to be the bravest revolution in the human history. The part of the paper which explores reception of Hegel’s philosophy shows how some of the Hegel’s ideas on philosophy of history emerge in Ortega y Gasset’s concept of historical science, that is, how they are being understood, accepted, criticized, interpreted, and modified.
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The aim of this short essay is to elaborate the relationship of E. Husserl’s phenomenology to the philosophy of José Ortega y Gasset. Ortega y Gasset encountered phenomenology very early, in the first decade of the 20th century, during the course of his philosophical studies in Marburg. Neo-Kantian philosophy of his Marburg teachers Cohen and Natorp was inadequate for his own philosophical efforts, so Ortega y Gasset was introduced to the early phenomenological writings of Husserl and Scheler. Since then begins his intense critical engagement with phenomenology. Although often very critical of Husserl, the thesis of this paper is that Husserl was Ortega y Gasset’s permanent philosophical “interlocutor”, and that the Spanish philosopher’s own philosophy (particularly its fundamental concepts) has phenomenological foundations.
More...Uvidi Ortege y Gasseta
In this paper the author tries to give some basic insight into the philosophy of the Spanish philosopher José Ortega y Gasset, particularly bearing in mind the role of philosophy in the contemporary education. In the complexity of the topic the author tries to dismember three dimensions. In the first part author seeks to outline the phenomenon of “mass man” especially having in mind the nature of its origin as well as the characteristics of its structure. The second dimension is related to the Ortega y Gasset’s understanding of the role of university in the modern society. Here the author – throughout Ortega y Gasset’s perspective – is trying to answer a simple question: why the society needs a university, or better, what is its role in education? The third dimension of paper is related to an attempt of discerning of Ortega y Gasset’s understanding of philosophy. The author is trying to reach out to answer the question: why is there a philosophy, or rather, whether it is really necessary to human? The basic position that the author tries to outline is related to the fundamental message of Ortega y Gasset’s philosophy: person must build his/her authentic existence in the dynamism of circumstances. Philosophy, says Ortega y Gasset, is a necessary part of that operation, in particular, human self-creation.
More...José Ortega y Gasset i pitanje o smislu umjetnosti
The author tries to explore the problem of articulating the metaphysical issues made by Ortega y Gasset from the premise that classification of his philosophy of life in the manner of conservative cultural critique has lost its credibility. It should be useful to underline the efforts of rehumanization of the world starting from the idea of the end of modernity and progress of Western civilization. Ortega y Gasset has opened the question about the meaning of art deeply brought in close connection to a review of the modern technology. It is the autonomy of works of modern art and sovereingty of contemporary art events that is no longer responding to the challenges of technical world. The human is no longer the center of the world, as the world is no longer the subject of a neutral philosophy beyond what determines the becoming of life itself as a project of existence. In detailed analysis of dehumanization of art and technical constellation of Being in the 20th century, the author shows how clearly Ortega y Gasset along with Heidegger realized far-reaching way beyond the drama of human life and can no longer be understood otherwise than by experience of vital mind on other side of the rationalism and psychologism. Historicity of freedom opens the possibility that art should be an dispositif of different understanding the life from the metaphysical distinction of mind and body. But in the core of the posthuman condition, the technical character of existence created by the logic of “artificial mind” (A-intelligence) has produced some kind of uncanny apathy to the art as the other side of human destiny. Therefore, it is necessary to rethinking the alternative to metaphysical thought of the West in time to come with the term ‘soul’ and its irreducibility to any kind of modern technology.
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The beginning of the 20th century was marked by deep disturbances of grounds on which all the knowledge, accumulated during past three centuries within progress of science and technics started in the 17th century, was established. Two names are, among others, significant for this process – Ludwig von Bertalanffy and José Ortega y Gasset. Over two different perspectives, this paper shows almost simultaneous endeavors of two scientists, two intellectuals, who have brought theories, with the aid of many of their predecessors (as well as contemporaries) that were the source of inspiration for them, in many ways different from the dominant epoch in which they lived and created. The common denominator for Bertlanffy and Ortega y Gasset in this paper is the notion of system, which will be delineated from both perspectives in order to finally draw parallels and note similarities (as well as differences) of philosophical thought of one and the other. Within this work, system is, in a broadest sense, principle by which life occurs and carries out, for Bertalanffy observed primarily from a biological perspective, and for Ortega y Gasset from a historical one.
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In this paper we intend to give insight into philosophical and bibliographic reception of thought of José Ortega y Gasset’s, one of the most important European thinkers of 20th century, as well as to indicate deficient reception of Ortega y Gasset’s philosophy in Croatia. We believe that the concept of this paper based on the principle of reception in one language and the narrow part of the thematic references gives a solid basis for further research of the influence of Ortega y Gasset’s thought on philosophy in Croatia.
More...Bernsteinova kritika Taylorove interpretacije Hegela
This paper considers the role that Hegel’s social and political philosophy plays in modern Anglo-American philosophical tradition. The author accordingly begins with the criticism of Charles Taylor by Richard J. Bernstein, regarding the former’s study on Hegel’s philosophy. By analyzing two fundamental concepts on which Taylor’s reception of Hegel is based – expressivist definition of the self and ethical life – the author shows that these problems are essentially inseparable and that they are nothing but two manifestations of one core problem, which pertains to the definition of the subject within the community in which it is shaped during interaction with others. The author concludes that Bernstein’s criticism of Taylor’s study is mostly limited to the noetic and theoretical aspects of Hegel’s philosophy, while neglecting the social and political ones. Consequently, it fails to satisfactorily establish the significance of Hegel’s philosophy of objective spirit in a modern socio-political context. In the Anglo-American tradition, this significance is most adequately established and represented by Taylor.
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