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In this paper I try to sketch a brief history of new realism. Starting from nineteenth century idealism, I then move on to discuss twentieth century postmodernism, which, I argue, is the heir of idealism and the theoretical enemy of new realism. Finally, I offer a reconstruction of how and why contemporary new realism came into being and propose a few remarks on its future perspectives.
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This article interprets Eckhart’s contradictions by presenting them as a result of an existential search for salvific power. It is shown that power is ambivalent in nature: it is the power of what is and the power of (self)overcoming (of what is). Just because power is in itself ambivalent and the process of searching for it existentialist (so not completely conscious), Eckhart’s mystical texts are full of contradictions and the German mystic is apparently not aware of it. The sample of them is shown in this article with regard to his ideas on God and man. Three other interpretations of Eckhart’s (“apophatic,” “educational,” “methodological”) are presented and argued against.
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Makale, ünlü sufi ve düşünür Celalaeddin Rumi’nin XIX yüzyıl Azerbaycan düşünürü A. Bakıxanov’la ilgili edebi konuların ilmi tahlilini konu edinir. Yazıda, Azerbaycan’dakı ilim adamları ve eleştirmenlerin konu ile ilgili düşünceler üzerinde durulmuş, A. Bakıxanov’un eserlerinde Mevlana’dan yapılmış alıntılar tespit edilmiştir. Her iki düşünürün eserlerinde konu, yapı ve didaktik amaç bakımından benzerlikler araştırılmıştır. Manevi sansür karşısında Bakıxanov’un Mevlana sanatından nasıl faydalandığı üzerinde durulmuştur.
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The paper’s point of departure are Nietzsche’s lectures prepared for the students of classical philology. While scrutinizying them I am trying to demonstrate that Nietzsche drew far more from the ancient philosophy than we usually assume. I believe he had a good reason to be concerned with rhetoric, even if the subject was considered of lesser importance in his days and downplayed. By asking about the importance of rhetoric he could, in anexemplary manner, realize the program delineated in his „Untimely Meditations” – he showed certain historical phenomenon, firmly rooted in the past, and confronted it with the contemporary situation; his lectures on the history of rhetoric are used to confront the modernity, as evidenced in his criticism of Victor’s Hugo left -wing demagoguery. Preserved notes and lectures show how young professor worked and the list of those subjectshe was focusing on and those he omits clearly illustrate his philosophical and aesthetic preferences. Fragments of translations of Rhetoric of Aristotle, his way of reasoning and peculiar lack of dispute with the Sophists prove that Nietzsche „enters”, so to speak, in the language of Stagirite, thus taking over his valuation of rhetorical enthymem. Consistent with the intuitions of Aristotle is Nietzsche’s assessment of the social role of the rhetoric itself. In the ideal case it is intended to establish consensus in the situations where it is impossible to know something for certain, in the case of abuse – rhetoric boils down to plain cheating. Nietzsche develops the issue of working out decision by asking about the talk itself and more precisely – about the cognitive status of the language. Lectures also shed new light on Nietzsche’s style, or, if you want, Nietzsche’s styles. On the one hand, they reveal his appreciation for the simplicity and clarity (as evidenced by the attic style preference), on the other hand – they demonstrate his knowledge of the classic figures of thought which means that the so-called „great”, bombastic style was for him a sign of irony. If you follow this path of interpretation, „Zoroaster” would be a reflection of his teachings i.e. as ironic, it would instruct to keep the distance.
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In the present paper two issues are enunciated. The first part consists brief analysis of Soloviov’ s metaphysics. In the second one, main aspects of Russian philosopher’s legal theory and the relation between his metaphysical and legal conceptions are presented. The aim is to indicate originality of Soloviov’ s thought, especially in the context of the paradigm which ruled in Russia in 19th century.
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This article discusses the influence of Marx’s labour theory for contemporary social thought. While his conceptions of machine work, formal and real subsumption influenced the mainstream of class struggle in the 20th century, his theoretical framework was recently refreshed both by poststructuralist and Italian autonomist authors, who discuss Marxian conception of general intellect. It is difficult to argue about general intellect and its liberation from capitalist relations while having in mind the condition of contemporary labour power in the contemporary stage of capitalist production, which autonomists define as social factory and which is based on immaterial labour and precarity. However, an alliance between the living labour (or multitude) and technologies which embody the power of capital must be based on the will of this labour power (or forces) to get rid of capitalist relations. General intellect itself can be created only along with the strategies of resistance against exploitation. Finally, the perspective of general intellect allows to argue about building communist society within the capitalist empire and to change the dialectical Marxist revolutionary paradigm with the non-dialectical paradigm of liberation and heterogenization of social forces. However, is only possible to do it by gradually removing the chains of capitalist relations and developing mutual relationship of free singularities. Therefore it is worthwhile to argue about the individual and collective singularities, their environment and the new subjectivities that they would create.
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The text is a part of the chapter from Silvia Federici’s book Caliban and the Witch: Women, the Body and Primitive Accumulation, in which the Italian philosopher describes the history of the rise of capitalism from the angle of social struggles, autonomist organizations created between the 12th and 17th centuries, and the vast contribution of women into the resistance in those days. Through polemicizing with the linear concept of history supported by many Marxists, Federici indicates that the capitalist revolution was indeed a counter-revolution, not only by causing more violence, repression and real subordination than feudalism, but also by cooperating with the forces of the old world in order to maintain the social and economic status quo. Such point of view allows Federici to see the Middle Ages very differently than the one we know from the textbooks. That is why the vision of the world that emerges from her work is free from the view that no alternative existed to Church domination, or from the view that social life was completely subordinated to feudal authority. Instead, Federici presents an era of real resistance, countless social movements and heresy as well as class struggles of the same intensity as the struggles of proletariat in 19th or 20th centuries.
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Through an original and extraordinarily fruitful reading of the Hegelian conception of negativity, Catherine Malabou developed the concept of plasticity which she keeps working on as one of her cardinal concepts even to this day. Engaging in the problematic of unity in Hegel, the paper takes on the task of trying to answer the question whether plasticity is one or are there several plasticities. The author argues that one must be careful not to reduce the inherent multiple of plasticity to a single plasticity which becomes plasticity par excellence: the plasticity of plastic explosion, of an abrupt and absolute break, to be distinguished from a creative or productive plasticity of habit. Malabou claimed that Hegel was – contrary to what Deleuz read in him – a philosopher of conceptual multitude as a multitude which cannot be reduced to only one image, the image of unity. If this is true, then the concept of plasticity itself with which she grasped the essence of Hegel’s dialectics, should be understood at least as a “unity in conflict”, if not as an inorganic, inhomogeneous, composed unity – and perhaps even as a unity of the pack.
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Характеристика чешской философии на рубеже XIX и XX веков
Czech philosophy of the late nineteenth and early twentieth century was diverse. Besides positivism, which at that time took the leading positions there was also cultivated idealism, which was represented by L. Klima, F. Mares and E. Radl. Also an important place occupied structuralism, which in the Czech Republic was formed and grounded by Jan Mukařovski and J.L. Fischer. Specific place was held by the phenomenology (J. Kozák, J. Patočka), protestant philosophy (E. Rádl, J.L. Hromádka), catholic philosophy (J. Kratochvil). In this period also appeared neo-scholasticism. Czech philosophers had a great contribution to the development of world philosophy. Чешская философия XIX–XX веков была разнообразной. Кроме позитивизма, который в то время занимал лидирующие позиции, также культивируется идеализм, который пред-ставляли: Л. Клима, Ф. Марес, Е. Радл. Также важное место занимал структурализм, который в Чешской Республике сформулировали и укоренили Я. Мукаровский и Й.Л. Фишер. Особенное место занимала феноменология (Я. Козак, Я. Паточка), протестантская философия (Е. Радл, Я. Громадка), католическая философия (Я. Кратохвил). В этот же период возникает также неосхоластика. Чешские философы внесли огромный вклад в развитие мировой философии.
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The theme of the present paper is the story of Darwin’s conversion as spread by Elizabeth Hope. Her article was published in August 1915. She wrote under the pseudonym “Lady Hope”, and her paper was titled “Darwin and Christianity”. Elizabeth Hope claimed that she visited Charles Darwin in autumn 1881, a couple of months before his death. Darwin during her visit was supposedly bedfast and reading Hebrews. During their conversation Darwin allegedly asked her to speak about Jesus Christ and sing some hymns in his summer house. I claim that (1) strong arguments exist that Lady Hope’s story is only the fruit of her imagination, and (2) all her adherents can only have hope that Darwin, renouncing his theory, returned to Christianity. Finally, I show some unpublished opinions of modern scholars which indicate that Darwin’s conversion never took place, and he never rejected his theory of evolution by natural selection.
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The article proposes to look at the idea of the infinity from the perspective of a French philosopher, Gaston Bachelard. His theory concerning the four elements is one of the twentieth century’s most interesting elementary concepts. The aim of this work is to show a manifest link between the notion of the infinity and its realizations (materialization) on the physical plane, that is to say Bachelard’s water and air. Both of these elements represent their own, specific kind of infinity, which is nonetheless very close to a man, because not only conceivable but also present in everyday life. Every single contact with the element is a touch of infinity.
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Czy koncepcja, która wyszła spod pióra Fryderyka Nietzschego, rzeczywiście była wy-razem jego stanowiska? Czy twórczość oraz biografia samego filozofa nasuwają jedno-znaczną odpowiedź? Jeśli tak, to czy był on w stanie zdobyć się na krytyczny dystans wobec swej refleksji? A może, podobnie jak jego czytelnik, został zwiedziony, skrycie oszołomiony przez estetykę swego wywodu? Ile irracjonalizmu kryje się w Nietzsche-ańskim logosie? Przedstawiony artykuł zawiera interpretacje inspirowane dekonstruk-cjonizmem Jacques’a Derridy, jednak zasadnicza jego część prezentuje autorską wykład-nię idei Nietzschego, zgodnie z którą człowiek w akcie namiętności odtwarza i obrazuje wieczny powrót oraz uchyla ludzką naturę, otwierając się na możliwości życia.
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The aim of the article is to demonstrate that Husserl’s phenomenology as a science involves problems connected with essence of spiritual life. The spiritual dimension is an important context in the reading of Husserl’s work. This problem affects the specificity of Husserl’s thought and manner of philosophizing. According to Husserl, the fundamental task of philosophy concerns the sphere of spirit and its evolution. In correspondence with the question of the essence of spirit, Husserl’s phenomenology is presented in the perspective of two threads. First, the author consider the problem of spiritual life taken as a life in truth; secondly, a reflection over essence of spirit is understood as a purpose of philosophizing.
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The aim of this article is to present the philosophical understanding of the essence and the meaning of music, which was shaped in the early nineteenth century, under the influence of instrumental music of Ludwig van Beethoven. It is an attempt at outlining the main areas of similarity that exist between E.T.A. Hoffmann and Arthur Schopenhauer in terms of theoretical thinking about the metaphysical essence and aesthetic sense of instrumental music in the spirit of nineteenth-century philosophy of music. At the beginning of the nineteenth century aesthetic reflection on music reached an epochal point marking a remarkable breakthrough in the understanding, reception and evaluation of individual musical works. The theoretical definition of the hierarchy of aesthetic experience of human spirituality assigns the pure instrumental music of Ludwig van Beethoven the highest rank, thus creating a new concept of romantic musical aesthetic.
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In the article is presented the philosophical sketch of William James’s ideas, the American thinker who had exerted great influence on development of pragmatism. Pragmatism is a philosophical tradition centered on the importance of practice and experience in every philosophical problem – in metaphysics, epistemology as well as ethics. James was also interested in philosophy of religion. In his opinion, religious experience plays an important legitimating role in creating a worldview of an individual. It applies also to people experiencing world in an extreme way – prophets, leaders of Churches or saints. This kind of philosophical analysis is at the same time focused on pluralism and diversity of people’s experience.
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Philosophy and technology have always been interconnected in the framework of life-world. While in ancient Greece, philosophia (as love towards wisdom) and techne (as a technique of making either artistic or handy artefacts) were close by their world-views, this interconnection was getting lost through the history of mankind. Nowadays, in the age of developed communicative and other technologies, the philosophy represents still the traditional way of knowing and interpreting world (best example is in hermeneutics), whereas technology represents knowledge and identity according towards a purely pragmatic foundation of spreading quick and easily accessible information. Philosophy still wants to find a place for 'humanism'. Technology is concerned with functioning and performability of a system. Philosophy - just as a theoretical basis of the tradition of what was best in the history of mankind and with help of sophisticated new technologies - should, nowadays, be a technique of 'good (and more humane) living'.
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Svi nesporazumi na razini filozofijske "interpretacije", recepcije, sljedbeništva, pa onda i kritike "Hegela", a ne samo filozofijski, nego i prije svega i puko politički nesporazumi oko "Hegela", imaju svoje pravo porijeklo u filozofiji religije. Nije slučajno da se neposredno "Hegelova škola", kako je David Friedrich Straus to označio, u nespretnoj jednoj usporedbi, raspala na lijevo, desno i na centar - ali s obzirom na pitanja koja pogađaju filozofiju religije. Iz toga onda i radikalna kritika, s najpoznatijim stavom da je "kritika religije pretpostavka sve kritike". Takova jednostavna riječ točno signalizira duhovnu situaciju u kojoj se kreće čitav odnos spram Hegela i samo je vanjski znak, ne samo tzv. sloma "Nj. klas. id.", nego i početka kraja i nizbrdice filozofije u XIX i XX stoljeću.
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Ovi tekstovi su predviđeni kao zapisi, zapamćenja i ulomci koji su predavani još 1979./80. godine, kao i tekstovi prisjećanja i elemenata koje sam zapamtio predajući niz godina filozofiju u srednjim školama te na sveučilištu Hercegovina (Fakultetu društvenih znanosti). Naravno, nije riječ o povijesti filozofije, već o tekstovima koji su zapisani, zacrtani u mnogim udžbenicima i hrestomatijama, pa je tako ovaj tekst – čitateljski, koji može poslužiti u pojedinim slučajevima kao podsjećanje na izvođenje nekih nastavnih jedinica.
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The basic idea of this study is to invalidate the conclusion reached by Foucault when trying to analyze in Christianity the obligations of truth which concern the self (assimilated to the soul), and namely that by exomologesis and exagoreusis, as Christian techniques, are founded one of the main forms of our obedience - towards others, or towards the system - the binding confession being for him a way of enslaving the individual. By not understanding the essence of Christianity - i.e. lacking the metaphysical dimension, face and sacrament of the data upon which the research is done - it is natural for Foucault to reach to a wrong conclusion, reason for which he is proposing new techniques of care of the self (after the model of the practices of the self in the Romanian Stoicism, specifying that these practices of the self are relational and transversal, not of the community nor individual) as a shield against the domineering systems, with a Humanist mask.
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Eleven Theses on Feuerbach, Friedman, Hayek, and Speculative Realism
The essay ‘Grey Zones: Political Economy through Forms of Life – Eleven Theses on Feuerbach, Friedman, Hayek, and Speculative Realism’ is a poly-generic theoretical discussion of relations betweenthe materialist discourses of Marxist materialism, neoliberal materialism, and speculative realism. The discussion is poly-generic because I used the model of manifesto or a series of theses, such as Marx’s ‘Theses on Feuerbach’. The purpose of the discussion is to point out the antagonisms and conflicts of contemporaneity. In the discussion, I point to theorisations of modern and contemporary human, cultural, and artistic practices that refer to antagonistic and certainly turbulent processings of production and reproduction, political economy, real life, and forms of life in the field of contemporary non-transparent or grey sociality. The field of performing sociality and its performativity is, in broadestterms, the field of politics, which one may trace, with its rises and falls, from Aristotle’s local (zoon politikon) to the utterly contemporary, multiple confrontation of antagonisms and the potentialities of globality. That field is not only that of a voluntary or coercive ordering of the social, but also an affect or expression of human concern as well as wish that appears in all those activities that constitute real life as real, true life. My discussion rests on an analysis and application of a fragmentary statement that Engels once made in a letter written long ago: ‘According to the materialist conception of history, the ultimately determining element in history is the production and reproduction of real life. […] Hence if somebody twists this into saying that the economic element is the only determining one, he transforms that proposition into a meaningless, abstract, senseless phrase’.
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