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The article discusses the issue of possibilities in the context of Abbagnano’s perspective on traditional philosophy. Following the founder of the philosophy of possibilities, certain philosophers were selected who in the opinion of the Italian existentialist had a significant impact on culture and philosophical tradition. Therefore, only three figures are discussed: Augustine, Descartes and Kant.
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Historijski razvoj interesovanja za Adomovo djelo, gotovo zaboravljeno u Njemačkoj nekoliko godina poslije smrti autora Negativne dijalektike, svjedoči pouzdano o važnosti te filozofije — po suštini protivnoj »integraciji« a osuđenoj na »izolovanost« — od oduševljenog ali površnog pristajanja koje je najprije doživjela.
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Bloch-Lukacs-Aorno, bez svake sumnje, predstavljaju najznačajnija imena plodonosne interpretacije Hegelove filozofije u XX stoljeću. Ovaj trolist, u kojem svaki pomenuti mislilac poduzima svojevrsnu interpretaciju Hegelove filozofije, ukazuje na jedno od fundamentalnih pitanja suvremenog filozofijskog mišljenja, zapravo pitanje odnosa Marx-Hegel, koje se osvjetljava uvijek iz nove optike.
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A commonality shared by Hegel and Marx is their belief in the existence of a collective destiny or universal history of humankind. Though compelling, it persists that there are major challenges to interpreting history as such. First, this piece will surmise each authors’ understanding of the common historical theme, and goal,they believe unites all people. Next, this essay will draw from philosophers Walter Benjamin and Danto, to challenge each theorists’ version of universal history.Lastly, this work will draw from Spinoza and Löwith, to further argue that the possibility of a common human history is almost nil, because of the conflicting influences unavoidably tainting the attempts of philosophers such as Hegel and Marx at universalizing history.
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Tko danas odabire filozofski rad kao zanimanje, mora od samog početka odustati od iluzije s kojom su nekoć započinjale filozofske razrade: da je moguće snagom mišljenja zahvatiti totalitet stvarnoga. Nikakav opravdavajući razum nije se mogao ponovno pronaći u stvarnosti čiji poredak i oblik pobija svaki zahtjev razuma; tek polemički ona se spoznavatelju pruža kao cijela stvarnost, dok samo u tragovima i krhotinama dopušta nadu da bi se jednom dospjelo do prave i odgovarajuće stvarnosti.
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Tko je bio Aleksandar Vladimirovič Koževnikov? Kako bismo shvatili Koževnikova, Rusa koji je preuzeo francusko državljanstvo i promijenio ime Aleksandar Koževnikov u Alexandre Kojeve, trebamo za misliti utjecajnoga agenta ruske obavještajne službe, KGB-a, koji je djelovao u središtu Europe i francuske ekonomske i međunarodne ekonomske politike.
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The aim of this paper is to bring into light the significance of Schelling’s Freedom Essay for our understanding of how evil is to be perceived and which its nature is. More specifically, in the first part we will start by presenting the distinction made by the German philosopher between the ground and the existence of God so as to show the way human being rises as pure potentiality from the ground of God. In the second part we will examine how what was a pure potentiality and blind will, namely the human being in the ground, enlightened by the rays of the understanding, of the Word as universal will, gets to know itself and become aware of its own willing as such. Once what was a blind will in the ground gets touched by the light of understanding, it is shone forth by the latter’s spirit. Hence, we witness the becoming of the human being from a mere selfhood to a personality; a radical change accompanied by the self-aware human being’s will to will either his subordination to what has made his self-awareness feasible or his decision to make himself the centre of all existence. Thus, the - firstly ground - grounded blind will becomes a powerful will able to freely will something, even though this something is evil. In the last part we will examine the challenges the evil sets in modern society and we will highlight the necessity of an interdisciplinary approach towards our understanding of what evil and its relation with modern society’s human being is.
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The paper aims to present Dowgird’s attitude toward various topics in the philosophy of Immanuel Kant. Its main objective is to specify and characterize Dowgird’s convictions which are of a direct relevance to the issues posed within transcendental idealism. The paper delivers t important information concerning Dowgird’s life, a general outline of his philosophical conceptions against the background of philosophy during the Polish- Lithuanian Enlightenment, and – in the main part – an articulation of these elements in Dowgird’s philosophy which stand in a clear opposition to Kant’s views. The aim of the paper is to justify the thesis that Dowgird’s attitude toward Kant’s philosophy was a complex, highly critical one, though different from that of other philosophers of the Polish-Lithuanian Commonwealth at the beginning of the nineteenth century. Dowgird’s uniqueness is twofold. First, in comparison with the efforts of his Enlightenment contemporaries, his analyses of Kant’s theories were more substantial, very scrupulous and exceptionally sophisticated. Second, many of the problems discussed by Kant were approved by Dowgird as rightful philosophical questions.
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Memorialization in the form of the architectural statue can suggest that our stance towards the past is concrete while memorials in the form of repeated social activity represent reconciliation with the past as a continual process. Enacted memorials suggest that reconciliation with the past is not itself a thing of the past. Each generation must grapple with its inherited memories, guilt, and grief and self-consciously take its own stance towards that which came before it. This article considers Dominik Smole’s post World War II rewrite of Antigona as an enacted memorial within the context of socialist Yugoslavia. The practice of restaging Antigona in Slovenia may be seen as the practice of meta-memorialization, which routinely returns to the past while openly weighing the dangers of awakening the unburied dead against the dangers of letting the unaddressed conflicts of the past sleep.
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Da bismo govorili o ≫kraju povijesti≪ potrebno je biti u hegelijanskoj dispoziciji, primjerice razrađenoj od Alexandrea Kojevea. Teorija kraja povijesti ima u sebi mnogo toga sugestivnog, kakve su već sve megalomanske teme. U osno vi, riječ je o tezi da su moderna društva došla na takvu razinu da više ne ma bitnih inovacija, nego je još samo moguće perfektuiranje u za danim gabaritima.
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Mintis arba siekis sukurti žmogiškojo pažinimo sistemą, arba kitaip ir tiksliau tariant – siekis į žmogiškąjį pažinimą žvelgti kaip į sistemą ir vienovę, be abejonės, iš anksto numato tai, jog pirmiausia ir pats savaime žmogiškasis pažinimas nėra sistema – ἀσύστατον – tai, kas nėra vienovėje ir veikiau yra vidujai susipriešinęs pats su savimi. Norint suvokti šį nesistemiškumą, šį nepastovumą ir nevientisumą, tai, kas yra tarsi žmogiškojo pažinimo bellum intestinum (kadangi šis vidinis susipriešinimas turi būti atskleistas), žmogaus protas turėjo būti išmėgintas visomis galimomis kryptimis.
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Kritika, kad ir kokioje meno ar mokslo srityje būtų taikoma, reikalauja kriterijaus, kuris būtų nepriklausomas nei nuo sprendžiančiojo, nei nuo paties dalyko, apie kurį sprendžiama.Ji reikalauja tokio kriterijaus, kuris būtų išvestas ne iš kokio nors paskiro reiškinio arsubjekto ypatybės, bet iš nekintančio ir amžino paties dalyko provaizdžio (Urbild). Kaip kad vaizduojamojo meno idėja nėra sukuriama ar atrandama meno kritikos dėka, o veikiau yra jos suponuojama, taip ir filosofinės kritikos atveju pačios filosofijos idėja yra jos pirminė prielaida ir sąlyga. Be šiosidėjosji vieną subjektyvybę tik supriešintų su kita ir niekad patį absoliutą su tuo, kas sąlygota.
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There is much talk about “Plato-Kant canon”, but it is no less legitimate discourse about the “canon of Aristotle-Kant”. This communication aims to support the thesis about “Aristotle-Kant canon” with arguments from Aristotle’s work influences history on European metaphysics.
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The goal of this paper is to present aspects of the problem of theoretical and practical in the philosophy of Hegel and Kangrga. The presentation is focused primarily on Hegel, but also on practical action of individual (individuality and subjectivity) from the standpoint of universality, which is fundamental for Hegel’s thought. For Hegel, reality is logic. Path to Hegel is thus shorter via Spinoza, than any other philosopher. However, Spinoza’s pantheism remains in the field of theoretical, that is, it has no subjectivity. The level of mind is reached via self-consciousness. This cancels otherness. In his work, Hegel primarily relied on ethical-practical thought in Kant and Fichte. Kangrga’s partical critique of Hegel, because of the identification of speculation with dialectics, mostly refers to Ficthe’s disposition regarding the spontaneous identity of subject and object. Thus, according to Kangrga, after Fichte, mind is by its essence practical.
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The paper discusses the concept of distribution of ideas and, accordingly, of knowledge, which can be found in the early modern metaphysics. This concept was not completely developed and was overshadowed by the concept of objectivity. An attempt to formalize the distributivity is made. The role played by the idea of distributive knowledge in pre-Kantian metaphysics is demonstrated with a special attention to Leibniz’s doctrine. We argue, that the events of communication between individuals are based on points of distributive knowledge.
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Author analyzes the foundation of freedom in Schelling’s first texts. In the centre of attention is the relation between being and ought to. It is shown that Schelling failed to use opportunity he himself had open in the thesis of being as sublated freedom and, after all, remained in confrontation between theoretical and practical. Intrinsic reason for such an outcome should be found in the concept of intellectual intuition.
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The abusive interpretation of a text is common practice in the history of philosophy. Johann Gottlieb Fichte is, however, from this point of view, a ‘case’. He is the model of a well-intentioned author, who attacks, in his writings of political philosophy, a de-demonization of the political power, through a new kind of education. This process, however, has led to the emergence of other ‘demons’. He is the creator of the myth of the nation as political myth, in which the magical function of the word predominates over the function of semantics, in the meanings specified by Cassirer in The Myth of the State. In Nazi philosophical and ideological discourse, ‘The Divine Idea’ of Fichte is tacitly replaced by the new Weltanschauung, his political idealism thus becoming a danger.
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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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Posle Hegelove smrti 1830. godine svet je postao običniji. Ove Burkhartove reći u doslovnom smislu izražavaju i Levitov program. Samo što on isti problem sagledava znatno radikalnije. Za Levita ovaj prelom, koji se posle Hegelove smrti zbio u mišljenju 19. veka, znači »dovršenje nemačke kulture od strane Hegela i Getea.« »Ove studije iistorije duha, veli Levit, ipak nisu prilog istanji duha u uobičajenom smislu reči. Jer temelji istorije duha, koji potiču iz Hegelove metafizike duha, reducirani su otada na trivijalno. Duh kao subjekt istorije više nije fundament nego, u najboljem slučaju problem. Ono što preostaje od duha samo je još duh vremena«. (S. 8)
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