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Ironija

Author(s): Vladimir Jankélévitch / Language(s): Croatian Issue: 23/2018

I nije neko iznenađenje da ironija skriva izvjesne opasnosti, kako za ironičara samog tako i za njegove žrtve. Manevar je riskantan, i, kao svaka dijalektička igra, uspijeva na jedvite jade : milimetar ovamo – i ironičar je poruga licemjera; milimetar onamo - i prevarit će sama sebe zajedno sa svojim žrtvama; udruživanje s vukovima podrazumijeva akrobaciju koja šeprtlju može skupo koštati. Ironija, pod prijetnjom brodoloma, mora pogibeljno navigirati između Haribde igre i Scile ozbiljnosti: prva od tih zamki otklizavanje je ironije u ludičko, druga ponovni pad alegorije u naivnu tautegoriju; ironija čas podlegne vrtoglavici dvosmislenosti, i dvosmjernost gramma i pneuma je uspije izludjeti; čas pristaje uz gramatičku doslovnost jednoglasno izabravši odustajanje od dvosmislenosti. [...]

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Vladimir Jankélévitch: Oprost i neoprostivo

Author(s): Joëlle Hansel / Language(s): Croatian Issue: 23/2018

U razgovoru s Vladimirom Jankelevitchem Beatrice Berlowitz pita ga sljedeće: »Neki smatraju da između vaše filozofije i vaših borbenih angažmana postoji rez: kako to daje mislilac ‘Ne-znam-čega’, također i neumorni hodač Ljevice?« Jankelevitchevi stavovi o pitanju oprosta postavljaju sličan problem, a sam to ovako definira: »Napisao sam dva djela: jedno jednostavno, vrlo agresivno, vrlo pamfletsko pod naslovom Oprostiti?, i drugo, Oprost, filozofsku knjigu u kojoj proučavam oprost sam po sebi, s gledišta kršćanske i židovske etike.« […]

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Berlinova kritika političkih filozofija monizma – politička etika, historija, ontologija, sloboda

Author(s): Enver Halilović / Language(s): Bosnian Issue: 17/2012

The author intends to explore the relationships between liberalism and value pluralism in the political philosophy of Isaiah Berlin, who perceives the world as an intersection of political goals, goods and values. Such a context provides grounds for analysis of Berlin’s criticism of political philosophies of monism and pluralism, forms of human freedom and being, logical and ontological structure of monism, theoretical and historical basis of pluralizam, nationalism and enlightenment criticism.

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Istraživanje o sklonosti filozofije ka samoprevladavanju

Author(s): Nevena Jevtić / Language(s): Serbian Issue: 17/2012

The review of: Slobodan Jauković, Prevladavanje filozofije umetnošću, Filozofski fakultet Novi Sad, Biblioteka „Arhe“, Novi Sad 2011

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Bioethik und Angst vor der Freiheit

Author(s): Norbert Walz / Language(s): German Issue: 12/2009

Bioethics was developed at the end of the 20th century as a response to the innovations in medicine, but also as a consequence of the reflexive modernization. From the point of view of reflexive modernization life is not only a categorical value, but also a subject that should be evaluated by the terms of its quality. On the other hand, it is the life of an individual that is some kind of paradox, if not entirely meaningless, from the perspective of a higher cultural philosophy. Because of this absurdity and coincidental character of life, author’s opinion is that interventions into the basic structures of natural life should be allowed (at least in a certain level) – e.g. through pre-implantational diagnosis or some other bio-medical techniques (eugenics), in order to improve the individual life. In Germany bioethics of “optimizing life“ provokes resistance because it evokes the memories of crimes of the national socialism. In this manner a new fear of freedom emerges which obstructs potentials of bioethical refl exion, although life has been evaluated by the terms of its quality for quite some time.

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Životinjska duša i životinjska prava. Pitanja i odgovori (o) filozofiji Hansa Jonasa

Author(s): Hrvoje Jurić / Language(s): Croatian Issue: 12/2009

In every philosophy and each science dealing with living beings and nature, the question of survival is inevitable. This question represents also a trial for every theory of life and nature. However, not all answers to that question are direct and extensive, especially when the ethical implications of those theories are concerned. This is also basically valid for the Hans Jonas’ case, regardless of the fact that his philosophy, brought about on the crossroads of metaphysics, ontology, biology, ethics and politics, is significant for contemporary discussions on moral status of animals and animal rights. Nevertheless, there are only few explicit reports on this subject in Jonas’ opus. Therefore, the intent of this paper is to try and reconstruct a jonasian “zoo ethics” based upon Jonas’ texts. Accordingly, the first part of this lecture will be dealing with setting up a draft of Jonas’ philosophy of biology, with his notion of “animal soul” especially scrutinized. The second part of the lecture will inspect those elements of Jonas’ ethics which justify the interpretation of his work in a zoo-ethical and bioethical key.

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Colour as Mathematics: An Approach on Wittgenstein’s “Remarks on Colour”

Author(s): Diana Soeiro / Language(s): English Issue: 11/2009

The review of: “Colour as Mathematics: An Approach on Wittgenstein’s “Remarks on Colour”” Remarks on Colour (Bemerkungen über die Farben), (ed. G.E.M. Anscombe), UK/ USA/ Australia, Blackwell Publishing, 1977

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Bivstvovanje qua strano. Hajdegerov misaoni put s onu stranu ontologije i hermeneutike

Author(s): Dragan Prole / Language(s): Serbian Issue: 9/2008

This article primarily considers the Michel Henry’s proposition that, after Descartes, we can speak of the subordination of ontology to phenomenology. ThTh e proposition of the phenomenalization of being can be acceptable if we choose Husserl’s philosophical program as a starting point, and not Heidegger’s. Heidegger’s unique attempt - while avoiding the trap of hierarchy, to avoid establishing the productive cooperation of ontology, phenomenology and newly formed logic in the form of hermeneutics in Being and Time - did not produce the results expected. The hermeneutically led “escape” from the tradition of conceptualizing being turned out to be unsuccessful. For Heidegger, parting with the tradition of metaphysics meant a departure from the tradition of appropriation, the basic hermeneutic approach on which all western rationality is built. Departing from appropriation, Heidegger’s demand of being is grounded on a step in the opposite direction. Emphasizing dispossession, i.e. alienation in relation to the customary and common, in Heidegger’s thought however turned out to be disputable because, in order to illustrate it indirectly, Heidegger depended exclusively on the experience of writing poetry. ThTh e author concludes that, together with rejection of the practical sphere as a result of its inherent technique of depersonalization, i.e. of the metaphysical product of subjectivization and systematic calculation, we necessarily block out also the demanded alienation. Namely, every estrangement, even that which is aimed at a new beginning to thinking, can take place only in the presence of demands that are related to real life in such a world, and not outside of it.

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In the Revelatory Light of the Chiasmic Entwining

Author(s): Raj Sampath / Language(s): English Issue: 9/2008

The review of: Martin Heidegger, The Phenomenology of Religious Life, Trans. Matthais Fritsch, Jennifer Anna Gosetti-Ferencei. Bloomington: Indiana University Press, 2004

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La réception de la phénoménologie husserlienne à Munich: les cas de Lipps, Pfänder et Reinach

Author(s): Guillaume Fréchette / Language(s): French Issue: 4/2005

Durch die Vermittlung von Johannes Daubert und kurze Zeit nach ihrer Veröffentlichung 1900/1901 haben Husserls Logische Untersuchungen, das Hauptwerk der Phänomenologie, eine besondere Rezeption in den psychologischen und philosophischen Kreisen von München erlebt, hauptsächlich im Kreis von Theodor Lipps’ Schülern. Durch die Auseinandersetzung mit den Logischen Untersuchungen Husserls sowie durch die Debatte, die sie mit ihrem Lehrer gehabt haben, haben die Schüler Lipps’ einen eigenen phänomenologischen Kreis gebildet. In diesem Aufsatz versuche ich, die Geschichte der Rezeption von Husserls Phänomenologie in München zu rekonstruieren, mit Berücksichtigung von zwei Schülern Lipps’: Pfänder und Reinach. Ich versuche hier auch zu erklären, in wie fern sich Pfänder und Reinach von ihrem Lehrer nach der Begegnung mit der husserlschen Phänomenologie distanziert haben, obwohl sie Husserls Phänomenologie nicht ohne weiteres übernommen haben.

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Intersubjektivnost, dijalog, komunikacija

Author(s): Vojin Simeunović / Language(s): Bosnian Issue: 4/2005

Sva filozofija Karla Jaspera prožeta je analizom intersubjektivne prakse, dijaloga i komunikacije. Te tri kategorije se čvrsto prepliću i iskazuju jedna u drugoj, ali i razlikuju kako bi što jasnije i potpunije došlo do izražaja ono što je svima zajedničko. Ove tri kategorije, doduše, karakterišu celokupno savremeno filozofiranje, ali je Jasperova filozofija značajna po tome što je u kategoriji komunikacije pokušala izraziti sadržaj sva tri ova pojma. Komunikacija se Jaspersu pojavila kao noseća kategorija mišljenja upravo zbog njegova usmjerenja na egzistenciju, središnji problem njegova mišljenja. Egzistencije nema bez komunikacije. Egzistencija kao autentična i izvorna forma ljudskog bića moguća je samo kao komunikacija. Egzistencija znači potpunu otvorenost prema svijetu i drugima, otvorenost koju upravo omogućuje specifičnost, autentičnost i neponovljivost. Biti svoj znači dozvoliti ''da ti onaj drugi bude blizak, bude priznat i bude uočljiv. Biti svoj znači slušati sve što ti drugi kaže i dozvoliti da ti se kaže; biti svoj znači biti drugi drugog''. [...]

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Filozofski evrocentrizam kao prepreka međukulturnim susretima

Author(s): Dragan Prole / Language(s): Serbian Issue: 4/2005

Philosophischer Eurozentrismus kann paradigmatisch aufgrund zweier Beispiele dargestellt werden. Das erste weist auf die gewöhnliche Auffassung hin, dass jede Wissenschaft eine europäische Herkunft hat, und zweites, welches dem Ethnozentrismus nahe steht, bringt die „unbestrittene” Werte aus seinen eigenen kulturellen Mustern hervor, auf solche Art und Weise, dass diese Werte das Mass für die Schätzung aller anderen Kulturen darstellen. Im wesentlichen schreibt solche Art von Zentrierung der europäischen kulturellen Besonderheiten eine universalle Geltung zu. Das Verhältnis zwischen Allgemeinen und Besonderen im Auge behaltend, kommen wir notwendig zum Phänomen des Fremden hin, das bei Husserl in seiner Zweideutigkeit thematisiert wird. Seiner Meinung nach, die leitende Frage ist nicht Was ist Fremde, weil diese Frage uns in einer je schon bestimmten Ordnung einführt. In diesem Punkt ist aber die geschichtliche Neuigkeit des phänomenologisches Begriffs des Fremden zu merken. Dennoch hat die Befragung dieses Phänomens im Rahmen der europäischen Kultur mit ernsthaften Schwierigkeiten zu tun. Trotz der Anwesenheit mancher kulturellen Vorurteilen im Denken der Begründer der Phänomenologie, hat Husserl die Motivation für die „Europäisierung” der nichteuropäischen Kulturen in ihrer eigenen Neigung zur kulturellen Selbsterhaltung begriffen, und zwar nicht als bloße Folge der künstlichen Nachahmungsucht. Also, „sich europäisieren” bedeute für nichteuropäischen Völkern vor allem die Betonung derjenigen Momente aus eigener Geschichte, die im Verlauf des Modernisierungsprozesses ausgewählt worden seien. Aus diesen Grund befragt folgender Artikel die Vorteile und Nachteile des Entwurfs der Universalisierung bei Husserl, besonders im Kontext der relevanten Deutungen, die nach „Wiener Vorlesungen” nachgekommen sind.

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Filozofija seksualnosti

Author(s): Slobodan Sadžakov / Language(s): Serbian Issue: 1/2004

The review of: Suvremena filozofija seksualnosti, priredio Igor Primorac, KruZak, Zagreb, 2003.

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Vytautas Kavolis: moralė ir menas – priešnuodis demokratijos negalioms

Author(s): Alvydas Noreika / Language(s): Lithuanian Issue: 99/2019

The article deals with the Lithuanian–American liberal activist and scientist Vytautas Kavolis’ concept of democracy. It asserts that in approaching the nature of democracy, Kavolis is of opinion that the understanding of democracy as a complex of institutions and procedures is too narrow. First of all, he seeks to enlarge the procedural concept of democracy by two additional factors – democratic moral and aesthetic values. According to Kavolis, democratic moral values guarantee a proper functioning of the democratic political system. Meanwhile, the democratic aesthetic values embodied in artworks create psychological support for democratic institutions and moral values in personalities of citizens. In the view of Kavolis, also, an efficacy in solving practical problems of social life is an important condition of the vitality of the democratic political system. Finally, the article discusses what role the concept of democracy played in the development of Kavolis’ general political theory.

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Tautos ir tautiškumo išsaugojimo problema Stasio Šalkauskio filosofinėje kūryboje

Author(s): Jonas Balčius / Language(s): Lithuanian Issue: 39/2004

The article deals with problems of preserving the national identity and national survival in the modern world, which are topical issues for present-day Lithuania as well. Attempts at safeguarding and consolidating the country’s independence in terms of culture and world-view, undertaken by the erudite intellectual Stasys Šalkauskis (1886-1941) were typical of many Lithuanian philosophers of the interwar period. The philosopher envisaged the political and cultural independence of his native country, as well as the future of Lithuania, as exclusively linked with Christianity, and more precisely with Catholicism. In his works, Šalkauskis expressed his ultimate hope that Lithuania would not experience another setback into a new kind of paganism (by this he meant the authoritarian and nationalist orientations of President Smetona, and the triumphal march of both fascism and communism across Europe), instead remaining faithful to the Catholic tradition, both culturally and politically. A very significant aspect of the work by Šalkauskis, analyzed in the present article, is his extremely positive response to and evaluation of the role that international political organizations, such as the UN, could play globally both in his times and in the future, especially in terms of securing the safety of small nations, their political survival and cultural autonomy, etc.

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Stasio Šalkauskio tikrovės pažinimo metmenys

Author(s): Juozas Žilionis / Language(s): Lithuanian Issue: 39/2004

In the article the pedagogical heritage of Stasys Šalkauskis is considered. In his pedagogic writings Šalkauskis paid much attention to theoretical problems of teaching, or didactics. In analyzing them he mostly relied on the Classic German didactics. He also elaborated his own original theory of mental development based on the idea of integral personality development. In that theory he defined the objectives of teaching, described the external and internal conditions of the educational process, analyzed its contents and principles of teaching programmes.

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Estetikos kaita teorinio mąstymo nuostatų raidos kontekste

Author(s): Žibartas Jackūnas / Language(s): Lithuanian Issue: 38/2004

The author analyses the impact the changes in theoretical culture have exerted on the development of aesthetics during the 19th and 20th centuries. The three paradigms of theoretical thought - metaphysical, scientistic and postmodernist are subjected to detailed examination. Special attention is given to a clarification of the consequences the above-mentioned paradigms have provoked in the theoretical foundations of aesthetics. The detection of ties between aesthetics and various modes of the theoretical apprehension of reality contributes to the representation of changes in aesthetics in the wider context of developing European theoretical culture.

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E. Husserlio fenomenologijos modifikacijos M. Scbelerio aksiologijoje

Author(s): Loreta Anilionytė / Language(s): Lithuanian Issue: 36/2004

In this article the speculative premises of Scheler’s ethics are considered and the decisive influence of Husserl’s “Logical investigations” on them is shown. Ideas of Husserl, important to Scheler’s ethics, are considered in detail. It is shown that in his ethics Scheler supplanted Husserl’s intellectualism by the “commitment to the world”. He regarded Husserl’s theory as having the “remnants of ill-feeling towards the world”. Scheler’s concept of “ordo amoris” is analyzed as the most characteristic sign of his rejection of Husserl’s phenomenology.

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Kultūros esmės ir raidos samprata Vydūno filosofijoje

Author(s): Vaclovas Bagdonavičius / Language(s): Lithuanian Issue: 36/2004

The Lithuanian thinker Vydûnas (1868-1953) based his theory of culture, the most original part of his philosophy, on the fundamental ontological concept of spiritual absolute which is both immanent and transcendent in relation to the world. He borrowed this concept from Hindu Vedanta. According to Vydûnas, culture is the expression of the immanent part of the absolute in which man acts. The essence of man is spiritual, but as a part of nature man belongs to the world. Culture springs from the contact between the spiritual essence of man and the world. The human spirit realises itself in such forms of Man’s activity as science, art and morality. The development of culture means the humanisation of the world. At the same time culture bears and expresses the marks of the personal and national spirit. Thus, the development of culture is both the form of humanisation of the world and the expansion of the spiritual realm of freedom. Religion, as a form of contact of the human spirit with the absolute, does not belong to the world of phenomena and therefore it does not belong to culture. Religion is the very beginning and the ultimate end of culture; for all phenomenal reality tends to the absolute by way of spiritual evolution.

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Kategorinis imperatyvas ir kito veidas: Immanuelis Kantas, Emmanuelis Levinas

Author(s): Jūratė Baranova / Language(s): Lithuanian Issue: 33/2003

This article investigates the reception of kantian philosophy in the dialogical thinking of Emmanuel Levinas. Levinas did not pay as much attention to kantian thought as, for example, to Edmund Husserl’s phenomenology or to Martin Heidegger’s fundamental ontology, who were his mentors, challenging his acceptance and disagreement. On the other hand, Emmanuel Levinas, trying to state the status of ethics as the prime philosophy, discerned the only similar standpoint to his position in Kant’s approach. He accepted the idea of categorical imperative in trying to distance himself from the architectonics of kantian philosophy. The author of the article suggests that the common theoretical sources uniting Kant and Levinas are their openness to the tradition of Christian ethics, stemming in Kant’s case from its justification by reason and moral law, and in Levinas’ case reaching him through Fyodor Dostoyevsky’s approach of total self-rejection and consciousness of guilt. On the other hand, Levinas was more closed to the sober stability in a kantian understanding of the world than to the anxiety of existential tradition. Levinas relied more on rationalist tradition than on existential thinking. He took the idea of Infinity from Descartes. He interpreted life as the place for happiness. The most interesting thing is that for this assumption he looked for an ally in Kant as well. Nevertheless, the author of the article discerns different approaches to the problem of happiness in the philosophy of both.

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