"What are We to Do, and What May We Hope for?" A Semi-Kantian Treatment of the Second and the Third of Kant’s Three Big Questions

Author(s): Fritz Wenisch / Language(s): English Issue: 1/2004

I am not a Kantian. In fact, I consider the outlines of the Kantian system as he developed it in his first Critique as incoherent in several respects. Two of them are: First, as Fichte suggested, the very concept of a thing-in-itself causes an insurmountable problem for Kant; for how can one know that an entity supposedly totally unknown to us is the origin of the chaos of sense perception? Second, there is the well-known related difficulty with respect to causality, a category supposedly applicable only in the realm of phenomena, while at the same time, the non-phenomenal thing-in-itself somehow is to "give rise to" the chaos of sense perceptions. As a minimum, this comes dangerously close to a strictly forbidden transcendent application of causality2. I consider both problems as fatal to the Kantian system. [...]

31 международен Хегелов конгрес

Author(s): Silviya Kristeva / Language(s): Bulgarian Issue: 5/2016

A Dialectical Approach to Berleant’s Concept of Engagement

Author(s): Thomas Leddy / Language(s): English Issue: 2/2017

Arnold Berleant shares much in common with John Dewey. His notion of aesthetic engagement, which is central to his philosophy of art, is, like Dewey’s concept of “an experience,” an attack on dualistic notions of aesthetic experience. To the extent that Berleant and I are both Deweyans, we agree that we need to turn from the art object to art experience. Art is what it does in experience. Yet appreciative experience of art cannot happen without, at some point, focusing on the art object as such, and this means bracketing context. Engagement is important, but so too are contemplation, disinterestedness and distance. Contemplation, for example, is a moment both in the creative process and in the process of appreciation. Moreover, following Brand and Gracyk, it will be argued in the present paper that only through toggling between contemplation and engagement can we obtain a full experience of art, nature, or of the everyday.

Abbagnanowska krytyka tradycyjnej filozofii: Augustyn, Descartes, Kant

Author(s): Jakub Bartoszewski / Language(s): Polish Issue: 1/2016

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.

Absolute Imagination: the Metaphysics of Romanticism

Author(s): Gregory S. Moss / Language(s): English Issue: 1/2019

Carnap famously argued that metaphysics unavoidably involves a confusion between science and poetry. Unlike the lyric poet, who does not attempt to make an argument, the metaphysician attempts to make an argument while simultaneously lacking in musical talent. Carnap’s objection that metaphysics unavoidably involves a blend of philosophy and poetry is not a 20th century insight. Plato, in his beautifully crafted Phaedo, presents us with the imprisoned Socrates, who having been condemned to death for practicing philosophy in the Apology, has a dream in which he realizes that he ought to make music. In this dialogue, however, Plato indicates no hint of the scorn that Carnap has for metaphysics— rather Socrates’ friends find him setting Aesop’s fables to verse. In the modern era, Nietzsche re-introduced the ‘music making Socrates’ in his Birth of Tragedy. But Nietzsche is not the first to revive the concept in modern philosophy. Before Nietzsche’s call for a new music-making Socrates, the early German Romantics, in particular Schlegel, explicitly called for the identification of poetry and science in the concept of Poesie. As Schlegel writes: ‘Alle Kunst soll Wissenschaft werden, und alle Wissenschaft Kunst werden; Poesie und Philosophie sollen vereinigt sein.’ On the one hand, in Ion Socrates is not wrong to critique Ion for not knowing the significance of his own work. On the other hand, Socrates himself recognizes in Phaedo that he is guilty of failing to heed the call to make music. Long misunderstood, the Romantic concept of Poesie is not mere irrationalism, for it offers an aesthetic metaphysics of the Absolute. Romanticism is indeed a philosophy of the Absolute, but one which cannot conceive of any solution to the profound impasses that confront philosophical knowing except by learning to make music.

Acculturation Process and Ethnic Identity of Immigrants in Germany

Author(s): Liudmyla Smokova / Language(s): English Issue: 2/2015

In the present study, we discuss psychological acculturation, by which we mean the internal processes of change that immigrants experience when they come into direct contact with members of the host culture. The model we present builds on research in the areas of social and ethnic identity. Each of these perspectives is discussed in accordance with its relevance to the acculturative processes operating in immigrants. We understand ethnic identity as a dynamic state, that is determined by three components: (1) by the degree of inclusion in the group of one’s cultural origin; (2) the tendency to assimilate to the ethnic group of origin; and (3) the complementary tendency to differentiate from one’s own ethnic group. Social identity conveys belonging of the individual to different social categories and the value as well as emotional significance of this membership. We have sought to explain how the processes of social categorization, inand out-group identification and social comparison predetermine the direction of the acculturation process and hence the intercultural interaction and wellbeing of the youth from immigrant backgrounds in Germany. Results indicated that immigrants who have more identified themselves with dominant society have expressed the strong preference to integration strategies. The immigrants that had a high degree of ethnic identification have expressed the low preference to the integration as well to marginalization and assimilation. In its turn, the powerful feeling of belonging to an ethnic group and attitude towards the group promotes immigrants segregation choice.

Adorno: elementi intelektualne biografije

Author(s): Hans-Günther Holl / Language(s): Bosnian Issue: 06/1983

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.

Adornovo mišljenje o Hegelovoj filozofiji

Author(s): Muslija Muhović / Language(s): Serbian Issue: 288/1983

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.

Against Hegel and Marx: In Favor of Danto’s, Benjamin’s, and Löwith’s Critiques of Universal History

Author(s): Rocco Astore / Language(s): English Issue: 1/2017

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.

Aktualnost filozofije

Author(s): Theodor W. Adorno / Language(s): Croatian Issue: 05+08/2017

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.

Aktuelnost Fihteovog poimanja transcendentalnog Ja i psihološkog Ja za savremenu filozofiju duha

Author(s): Andrija Jurić / Language(s): Serbian Issue: 2/2020

The author explores the place, role, and significance of the transcendental ‘I’ in Fichte’s Wissenschaftslehre, from a theoretical standpoint. It will be analysed through the ideas of an absolute, unconditioned principle, aresidue of abstraction and a product of a real (existing) activity, as well as through ideas of the ideel ray in the structure of consciousness, as a transcendental aspect in psychological consciousness, while the absolute ‘I’ will be interpreted as an activity of the spontaneity of mind, with the ‘I’ in reflection concluded. It will be shown to be, , on the one hand, pure, transcendental, and logicaland, on the other, as concrete and individual. Thanks to this dual nature, it enables self-consciousness as sui generis mode of consciousness, different from the objectifying consciousness, but, at the same time,, acting freelyas an agent. In the analysis of consciousness as consciousness, Fichte shows that unitary psychological (real) consciousness has structural elements that are necessary and objective; a transcendental structure. Only through those transcendental moments ‘I’, as a condition of possibility, a concrete psychological subject, comes into being. By differentiating between psychological consciousness and transcendental moments, Fichte also distinguishes between First and Third-person point of view. Unified, the kernel of psychological consciousness, the ‘I’, is transcendental. This interpretation of Fichte’s ideas aims to make them independent of German Idealism, and more accessible for analysis in the light of contemporary philosophy of mind and notions of consciousness. Thus, the result of the first section, ‘I’ as an unconditioned principle, can be interpreted epistemologically; a residue of abstraction has phenomenological connotations, while the ‘I’ as a real activity, contrary to factual knowledge, is an explicit distinction between consciousness and knowledge. The imperative indicates that psychological consciousness possesses its necessary form, which psychology alone cannot explicate; while the ideel ray represents an attempt to solve the problem of self-consciousness through form and structure alone. Furthermore,, in this respect, the absolute ‘I’ is not interpreted metaphysically or with connotations to idealism, but as a pre-differentiated activity and spontaneity of mind. In addition,, anotherconsequence is that consciousness should not be conceptualised only as a ‘state’ or ‘property’, but as a structure with unique form. The Heidelberg School of Self-Consciousness’ insistence on the fallibility of the reflection model puts Fichte’s potential solutions to this problem at the forefront of contemporary concepts of self-consciousness, as they are conceptualised either on reflection or objectifying consciousness, thus putting consciousness in the place of an object. Further explications of the importance of these ideas for the problems of egological and non-egological consciousness will be elaborated elsewhere.

Aktuelnost Fihteovog poimanja transcendentalnog Ja i psihološkog Ja za savremenu filozofiju duha (II deo)

Author(s): Andrija Jurić / Language(s): Serbian Issue: 1/2021

The author emphasises the importance of Fichte’s ideas from the Wissenschaftslehre for the contemporary philosophy of mind and the problem of consciousness and self-consciousness. Inspired by Henrich’s work on Fichte’s original insight and by subsequent Frank’s widening of the problem in connection with contemporary analytic theories, I point out some rudimentary intersection of ideas and problems. These problems include, but are not limited to: (1) the difference between I-subject (conceptualised as the always-subject of consciousness) and I-object (that same I-subject taken as an object for itself); (2) the problem of the relation of the I (self-consciousness) and consciousness – how exactly is the I ‘in’ consciousness? This issue is best expressed in the egological and nonegological theories of consciousness. This point will be expanded into (3) differentiation of self-consciousness as sui generis mode of consciousness and consciousness proper, or intentional consciousness that has a (proper) object. The former cannot be explained by the latter on the basis of its immediacy, directedness, and pre-reflectivity – consciousness can’t “have” itself as an object for itself and yet, always be able to recognize itself in its object. The egology of Wissenschaftslehre sees the I as, at the same time, pure, transcendental, and logical, and yet as concrete and individual. This enables self-consciousness to no longer be explained by reflection and object consciousness, but at the same time opens the problem of the nature of that self-relation of consciousness and the original duplicity contained in it. It shall be demonstrated that (self-)consciousness is the condition of possibility of (self-)reflection and not the other way around. I will also argue for the role of immediate and pre-reflective self-awareness in the agency of the subject and as his basis of action in the world – an activity which doesn’t have an immediate relation to the I, or the self (in such a way that the I is aware that ‘it’ did that), should be regarded as a nonconscious activity, not different from sleepwalking. Yet, the Kantian problem of the relation between the pure I and the psychological I (or self) will be left unanswered. The proposed solution will be that the I in itself is self-conscious, but is not conscious – meaning that it ‘is’, yet any explicit consciousness of it renders it as an object. In other words: we can be conscious of an object and at the same time self-conscious (not as a consciousness of self, but as ‘auto-consciousness’). The benefit of this solution is that it still leaves open the possibility to be conscious of oneself as an object and remain self-conscious at the same time. But, the proposed solution is faulty in its own way, because it doesn’t account for the original “duplicity” in self-consciousness, i.e. that the I is and at the same time is for itself. Nevertheless, insights Fichte has made are invaluable for the conceptualization of consciousness and self-consciousness in contemporary theories and should be analyzed, if for nothing else, then to better formulate and explicate those notions.

Aktuelnost Kantove filozofije. Okrugli sto "Kant danas"

Author(s): Dunja Šešelja / Language(s): Serbian Issue: 1/2004

Povodom dva veka od smrti Imanuela Kanta, u novosadskoj Gimnaziji “Jovan Jovanović Zmaj" 29. aprila ove godine organizovan je okrugli sto o aktuelnosti Kantove filozofije, .,Kant danas". U razgovoru su učestvovali profesori Filozofskog fakulteta u Beogradu - dr Jovan Aranđelović, dr Sima Elaković i dr Živan Lazović i profesori Filozofskog fakulteta u Novom Sadu- dr Milenko A. Perović i dr Mirko Aćimović. [...]

Alexandre Kojève: Moskovska mandarinska marksistička krtica u Francuskoj

Author(s): Keith Patchen / Language(s): Croatian Issue: 20/2015

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.

ALMAN İDEALİZMİNDE FICHTE’NİN BEN FELSEFESİ

Author(s): Abdurrazak GÜLTEKİN / Language(s): Turkish Issue: 16/2018

When talking on Philosophy of Self, the philosophical vision thought on the subject by centring the essence of the “Self” that is the subject, comes to mind. The expression that philosophy is a reflexive attitude shows us that philosophy is an activity of reflection on itself. Thinking is always to think of something. When thinking about a subject, this sometimes can be a table, sometimes a desk, sometimes a soul or a God, as well as it can be even a thinking of Self. From this point of view, thinking also means to think itself. Namely, it means to think thinking itself or to think on the person who thinks. This is literally Philosophy of Self. Especially German philosophers have created a philosophical tradition on German Idealism and the Philosophy of Self.

ALTERITÄT, FAKTIZITÄT UND STIFTUNG DER ENDLICHEN FREIHEIT BEI LEVINAS. EIN VERGLEICH MIT FICHTE

Author(s): GIULIO MARCHEGIANI / Language(s): German Issue: 1/2022

Starting with the emphasis that Levinas puts on the role of otherness in the constitution of subjective dimension, this paper discusses how the articulation of this process and the consequences that derive from it recall specifically Fichtean themes. Although the relation between Levinas and Fichte has not been thoroughly examined in the literature yet, it can nevertheless be shown that themes such as the “call” of the subject from the outside, from the unattainable dimension of an otherness irreducible to any immanence and the factual and finite character of its correlative freedom can be understood by reference to the categories that Fichte develops in his texts on law and morals. The reference to Fichte, who already in his considerations on the Wissenschaftslehre recognizes an external Ansto. as determining the reality of the subject, will allows to elucidate the fundamental structure of Levinas’ thought. Particular attention is paid in Levinas to the belonging of otherness to an immemorial past, which in the impossibility of being traced back to the presence of consciousness finds the guarantee of its radical transcendence. Thus, another temporal (or rather, extra-temporal) dimension is configured which also in Fichte refers to an “exteriority” that cannot be assumed by the subject, but only ascertained a posteriori, hence its factual character. Through an interpretation of the fundamental meaning that the primacy of otherness over sameness has in Levinas and the attempt to reflect this relationship through the reference to similar Fichtean motifs, it becomes clearer that the basic meaning of a radical thought of otherness does not cancel the sameness of subject, but on the contrary allows to found it by connecting it to its constitutive, unavoidable heteronomy.

An interpretation of Evil’s perception in the Freedom essay of Friedrich Schelling

Author(s): Georgios KARAKASIS / Language(s): English Issue: 1/2017

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.

Angelas Daugirdas Ir Immanuelio Kanto Filosofija

Author(s): Marius Grigonis / Language(s): Lithuanian Issue: 81/2014

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.

Antigone’s stance amongst Slovenia’s undead

Author(s): Rachel Aumiller / Language(s): English Issue: 29/2017

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.

Antropotehnika i filozofski smijeh

Author(s): Željko Senković,Darija Prahin / Language(s): Croatian Issue: 1-2/2016

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.