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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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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 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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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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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 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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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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The author of the article framed the question of the possible relevance of the treatment of the Schelling’sphilosophy in the context of a phenomenological one. Thereby, he points its problematic character,referencing Husserl’s treatment of German idealism after Kant (including the thought of Schelling)as the romantic idealism. At the same time, he also states the influence of Schelling on the few phenomenologistswho made their careers after Husserl. The article’s author reviews the concept of the«being outside-itself» or «ecstasy» in Schelling and Heidegger (as one of the phenomenologists) forthe further concretization of the theme. The ecstasy in Schelling is the new name for the idealisticintellectual intuition, by which a singular subject loses its own position as subject and thereby getsto the position of the absolute subject. The absolute subject is one which cannot be an object already.Schelling identifies the ecstasy understood in this way with the wondering as philosophical initiationin Ancient Greece. Such ecstasy leads to unknowing knowledge in Schelling’s words. The conceptof being outside-itself means the structural element of being of human Dasein, i.e. of temporality inHeidegger. This philosopher thinks that a human being is always already outside itself ontologically,before any intuition both sensual and intellectual. The human subject is not closed in on itself, forthen it has to transcend from its immanence to the outside. It is always outside itself, it is ecstatic. Inits ecstasies, it is always in the world, instead of being inside the world and other people. Heideggerbases his critique of the traditional metaphysics of the subject on such understanding of the ontologicalstructure of Dasein, i.e. of the true «subject». In conclusion, the article’s author states that the approachesto the problem of being outside-itself of both mentioned philosophers are in principle, quitedifferent. Schelling tries to rehabilitate the subjectivity by the reduction of the singular subject to theabsolute one. On the contrary, the finitude of human Dasein is the necessary condition of its being inHeidegger. The ecstasy is interiorization in Schelling, but it is exteriorization, which has been alwaysalready realized, in Heidegger. However, the author of the article also pinpoints a certain isomorphismof the treatments of ecstasy in both thinkers. In the different ways they attempt to overcome the crisisof the understanding of the subject as closed in itself, create the conditions of this isomorphism.
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Artykuł poświęcony został literackiemu obrazowaniu zjawiska monstrum. Tekst szkicuje tło historyczne i zmierza do ustalenia miejsca monstrum we współczesnej literaturze. Rozważania zaczynają się od próby ustalenia istoty zjawiska, po czym następuje część poświęcona relacji brzydoty i monstrualności. Przemyślenia te opierają się głównie na Historii brzydoty Umberta Eco. Dla badaczy wyznaczniki piękna są możliwe do ustalenia, bo piękno jest związane z jakimś wzorcem, brzydota natomiast jest nieskończona, jak mówi Eco, w związku z czym nie ma ideału brzydoty. Następnie autorka próbuje znaleźć odpowiedź na pytanie, jaka rola przypada przemysłowi w kreacji monstrualnych postaci. Niezaprzeczalnym faktem jest obecny boom tego tematu w literaturze, będący konsekwencją komercjalizacji kultury. Ważnym aspektem artykułu są refleksje na temat kanonu literackiego, decydującego o tym, czy dane dzieło należy do kultury wyższej czy niższej, i w dużej mierze przyczyniającego się do marginalizowania niektórych utworów. Kwestionowanie kanonu jest zjawiskiem twórczym i potrzebnym, gdyż błędem byłoby twierdzić, że tradycyjny kanon literacki trwał niezmiennie przez wieki. Tak nie było, choćby dlatego że wraz z kolejnymi epokami pojawiały się nowe dzieła, które uznawano za godne „kanonizacji”, jak na przykład Faust Goethego, który to dramat z popularnej opowieści dla ludu stał się niemieckim klasykiem kanonicznym. W końcowej części artykułu znalazło się podsumowanie rozważań o historycznych przemianach monstrum w literaturze.
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Po običaju, treba nešto na ovim našim kolokvijima reći, onako kako to činim svakom prilikom, a ovom prilikom, smatram, i posebno. Djelo izazovnog naslova, enciklopedijsko svojom širinom, ali i prebogato sveopćim-univerzalnim sudovima koji nas dovode, ili nemam pravo reći nas, no mene dovode u teškoće razumijevanja: značenja sadržaja, opsega pojmova, do nedoumica i prijepora.
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Autor nastoji da u Hegelovoj filozofiji prava pronađe premise za fundamentalnu kritiku Daytonskog sporazuma, tj. Ustava BiH u njemu sadržanom, i političkog realiteta koji je nastao kao posljedica ovog pravnog akta. Ta premisa se sadrži u Hegelovom distingviranju prirodnog od pozitivnog prava. Ustav države BiH, a time i država (Daytonska) BiH, počiva na pozitivnom pravu, a ne na prirodnom pravu. Za prirodno pravo Hegel kaže da je pravo koje je umno i pravedno. Pozitivno pravo, također prema Hegelu, je međutim pravo koje proizlazi iz okolnosti. Ustav države BiH, prema tome, nije ni pravedan ni uman. Okolnosti koje su dovele do Daytonskog sporazuma i sadašnjeg Ustava BiH, i koje su mu davale značenje i svrhu, su bile rat i zločini. Te okolnosti više ne postoje. Zato autor zaključuje, zajedno s Hegelom, da je taj akt pozitivnog prava ostao i bez značenja i bez svoje svrsishodnosti. Ergo, Ustav (daytonske) BiH treba mijenjati iz fundamentalnih razloga.
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Na prvi se pogled čini da su intelektualne, literarne i filozofske biografije Waltera Benjamina i Ernsta Blocha obilježene velikim brojem zajedničkih točaka. Podrijetlom iz obiteljske i kulturne sredine snažno obilježene asimilacijom, što svoj vrhunac dostiže u Njemačkoj, početkom 20. stoljeća, intelektualno formirani tradicijama njemačkog sveučilišta, na kojemu, između 1890. i 1914., vladaju [neo]kantovstvo1 i vitalistička filozofija, privučeni mistično-revolucionarno-utopijskim strujama što se iz Rusije Dostojevskog šire prema središnjoj Europi; privučeni njemačkim romantizmom isto koliko i židovskom mistikom; fascinirani projektom nove estetike, elaborira ne u obzorju jedne filozofije povijesti, obojica, prošavši kroz pred-marksističku fazu, ko ja kod Ernsta Blocha završava 1918./1919. godine, a kod Waltera Benjamina 1924. godine5, evoluiraju u smjeru marksizma.
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In this paper I outline main theses of Fink’s phenomenological interpretation of Kantian transcendentalphilosophy. My aim is to clarify how and to what extent Kant’s philosophy determines Fink’s «phenomenologyof enworlding [Verweltlichung]». First, I show the very starting point and original motivationsof Fink’s interpretation of Kant. I proceed by examining the contexts in which Fink refers to Kant’sarguments in the Antinomy of Pure Reason and showing that in these contexts Fink is dealing with aspecific philosophical issue, namely, how to conceive of the totality of the «absolute stream of lived experiencing[der absolute Erlebnisstrom]», an issue the late Husserl struggled with. To solve this difficultproblem, one needs, according to Fink, to commit oneself to an ontological reflection on the very differencebetween the intra-temporal entities and time itself. Fink seeks to find a clue to resolve this problemin Kant’s cosmological antinomy: in effect, the latter is based, for Fink, on Kant’s profound distinctionbetween the intra-worldly entities and the world as such («cosmological difference»). Second, I studyFink’s criticism of Kant and how he argues for its phenomenological validity. Further, I show that Finkdoes not accept Kant’s «Doctrine of Transcendental Idealism» which offers, according to Kant, the keyfor the solution to the cosmological antinomy or transcendental illusion. In other words, Fink refusesthe Kantian claim according to which the source of the antinomy is nothing but pure reason as the upperfaculty of dialectical reasoning. Now, it is on the basis of his phenomenological idealism, whichdefends an enworlded conception of transcendental subjectivity, that Fink criticizes Kant’s account ofa worldles subjectivity. Thus, third, I sketch Fink’s phenomenology of enworlding as well as his newsolution for the cosmological antinomy. Fink based the very origin of the transcendental illusion of cosmologicalantinomy on the phenomenon of the world in its specific mode of appearing, which he calls«withdrawing [Entzug or “Entziehung”]». By examining his description of it, one can easily show andjustify the profound difference Fink’s phenomenological interpretations of Kant’s transcendental philosophy(who is exposing his cosmological phenomenology) and Heidegger’s (whose goal is to foundhis hermeneutico-phenomenological idea of fundamental ontology), even if they both agree that therelevance of Kant’s philosophy as a whole does not lie in its epistemology but in its providing a newfoundation for metaphysics. I conclude by stating that Fink’s cosmological phenomenology, which isoften criticized because of its speculative character, is based not so much on Hegel’s idea of dialectic,as on Kant’s (i.e., as profoundly revised by Fink’s phenomenology).
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In the paper I argue that Kant’s philosophy underlies both contemporary individualism and personalism. The Kantian categorical imperative may be, in my opinion, interpreted in an anti-egotistical way and in an entirely individualistic one. The first kind of interpretation not only made a contribution to the emergence of numerous and manifold kinds of personalism, but it also inspired many critics of individualism. The second kind of interpretation, together with the Kantian analyses of human self, became essential to the conceptualization of modern individualism. I argue that Kantian tradition in many respects appears to be close to Thomism as far as the conception of person and human individual is concerned. As the dispute between American Thomists, discussed in the paper, reveals, Thomistic personalists found, in Kant’s philosophy (broadly conceived) issues which filled some gaps in the scholastic heritage, especially in anthropology, ethics, and social problems.
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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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