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Поезија и филозофија

Author(s): Albert Haler / Language(s): Serbian Issue: 01/1932

Много се говорило и писало о Хегелу поводом стогодишњице његове смрти. Ријетки су филозофи изазвали толико удивљења и обожавања, али и толико презира и директне мржње, колико Хегел. Па и сами његови сљедбеници кренули су двама потпуно опречним правцима; како је по- знато, десница је отишла идеалистичким смјером, док је љевица запала чак у материјализам и натурализам.

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Etikoteologjia e Kantit

Author(s): Lekë Nikollbibaj / Language(s): Albanian Issue: 17/2019

This article treats Immanuel Kant’s ethicotheological aspects, specifically relationship between morality and faith. Kant establishes his ethics upon autonomic principles, but according to him, those autonomic and universal principles lead us to the idea of God as ‘the highest good’. The tendencies to make a connection between morality and faith seem not naturally, but he justifies this by postulating the idea of God as a necessary idea to give a sense to the morality.

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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.

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Hegel i Mnemosina: Problem zajedničkog pamćenja

Author(s): Lazar Atanasković / Language(s): Serbian Issue: 38/2022

This paper addresses Hegel‘s usage of the metaphorical figure of Mnemosyne which he uses to denote the complex character of collective memory. There are three major places in Hegel‘s opus at which the metaphoric of Mnemosyne is employed in a similar fashion: 1) Chapter on Representation in Lectures in the Philosophy of Subjective Spirit (1827/28), 2) Section on Epic in Phenomenology of Spirit (1807), 3) Introduction in the Lectures in the Philosophy of World History (1822/24; 1828/29; 1830/31). Based on the reading of the aforementioned sections investigation concludes that Mnemosyne is used by Hegel to denote praxis by which memory of community emerges through the mediation between Erinnerung of representations and their manifestation in the objects of collective memory (Gedächtnis). Understanding this dynamic is of decisive importance for the interpretation of Hegel's understanding o historiography as a praxis of communal memory, as well as for mapping the relationship between different practices by which the memory of community is articulated.

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„Mešani ustav“ i svetsko-istorijski režimi u Hegelovoj političkoj filozofiji

Author(s): Đorđe Hristov / Language(s): Serbian Issue: 38/2022

In the article, I wish to show how Hegel’s political philosophy and in particular his understanding of the modern constitution from The Philosophy of Right rests on the chronology from his world history. This relationship, as I will also show, is based on his adoption of the Roman republican constitution as it was presented by the ancient Greek historian Polybius. In the first step, I will present Hegel’s appropriation of the Polybian “mixed constitution” and how Hegel integrates world-historical regimes into his political philosophy through this model. Afterwards I will point out some important differences between the ancient, republican, and the modern, monarchic constitution. These differences arise out of the relationship of work and war with politics and Hegel’s attempt to “postpone” the downfall of the modern state’s sovereignty. Finally and following from this, I will turn to the ambivalences of the meaning of “end of history” in Hegel’s philosophy.

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Budućnost obrazovanja i pitanje o subjektu

Author(s): Mina Đikanović / Language(s): Serbian Issue: 38/2022

The author investigates the question of the future of education from the context of the subject of education. In contrast to (neo)humanistic tradition, contemporary educational tendencies show a distinctive inclination towards the adjustment of the educational principles with demands of the labor market, instead with the complete development of man. Thus, the idea of man as a subject of education is lost in the whole process and pupils and students become objects. It is, however, possible to regain subjectivity by including humanistic elements of education in the pragmatic model.

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Rascepljeno Ja fenomenološke egologije

Author(s): Andrija Jurić / Language(s): Serbian Issue: 38/2022

The concept of I is one of the central concepts of Husserl’s phenomenology. The main problem of the I is the possibility of grasping it. If we approach it from the angle of (self)reflection, then in I-reflection we have a case of the appearance of “two” I’s–the reflecting, the subject of reflection and the reflected, the object of reflection. In releasing from the object-orientation of the stream of experience, “immersion” into objects and thematizing the I, we are faced with the paradox that reflection “splits” the I. The difficulty becomes the restitution of (anew) identity between the reflecting and the reflected I. It, distancing itself from itself in self-observation, at the same time maintains the continuity of self-identity with its object. Thus, the wider problems of transcendental phenomenology, such as the relationship between the transcendental and concrete ego, and the paradox of subjectivity, are based on a deeper split between the reflecting I-Subject and the reflected I-Object, that is, on the paradox of reflection. The problem of I-splitting will be considered in three distinct cases: acts of representification, reflection and considering the disinterested spectator. The paper will conclude that despite the emphasis on reflection in the grasping of the I, Husserl’s notion of the I-splitting offers a potential solution to the critique of the reflection model established with Fichte.

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Delezova istorija filozofije

Author(s): Đorđe Hristov / Language(s): Serbian Issue: 40/2023

In this paper, I will present and analyze Gilles Deleuze’s history of philosophy, with a specific focus on the relationship between Deleuze’s “minor” history of philosophy and his later philosophical work. The aim of the paper is to highlight the ambivalence of this relationship. While Deleuze categorizes philosophers into “major” and “minor” ones, I will demonstrate that both types of philosophers play a constitutive role in shaping his philosophy. The ambivalence of Deleuze’s history of philosophy is primarily manifested in the status of the antagonistic “major” philosopher. However, despite the presence of numerous “major” philosophers as enemies, Hegel holds a special significance within Deleuze’s history of philosophy. Hegel is the only philosopher whom Deleuze did not attempt to reinterpret and integrate within his philosophical framework, thus granting this enemy a distinct importance in understanding both Deleuze’s history of philosophy and his philosophical work as a whole.

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Hegel and Postmodernity: Towards In-Finitude

Author(s): Bara Kolenc / Language(s): English Issue: 2/2024

The article delves into the multifaceted interplay between Hegel and postmodernity, as well as between postmodernity and the contemporary era. Both perspectives grapple with the notion of modernity, intricately tied to considerations of history, the idea of ending, and the concept of historical breaks. Deriving an analysis of the leading ideas of modernity and postmodernity, focusing especially on their relation to Hegel’s philosophy, we propose the thesis that postmodernity is not an epoch that succeeded modernity, but rather a transitional phase contributing to the decline of modernity itself. The contours of this new epoch, as yet indefinable or explicable, are revealed through significant shifts that have recently unsettled the fundamental frameworks upon which modernity was constructed. In doing so, we show that Hegel, who is certainly not a postmodernist, points to precisely the mechanism through which modernity can be transcended, which concerns human relation to substance, being, and time. Moreover, as it entails a revised human engagement with finitude and infinity, we term this relation “In-Finitude”, or “Un-Endlichkeit”.

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Peoples, Nations and Social Heterogeneity. From Hegel to Laclau and Back

Author(s): Manuel Tangorra / Language(s): English Issue: 2/2024

Ernesto Laclau’s work, On Populist Reason, is a crucial landmark in the attempts of post-modern political philosophy to grasp the logic of contingency at work in the production of political subjects. However, in recent years, this post-foundationalist approach seems to have reached an impasse when confronted with the persistence, success and efficacy of certain poles of identification that seem to resist the idea of a radical contingency of collective engagements. I argue that a new dialogue between the Hegelian philosophy of history and Laclau’s post-foundationalism can be fruitful in overcoming this stalemate. Rather than reigniting the debate surrounding historicism, Laclau’s evocation of the notion of peoples without history allows for an exploration of the radical heterogeneity implied in the situational, somatic, and affective rootedness of the formation of historical identities. I ground this hypothesis in a detailed examining of Hegel’s own take on the a-historical spiritual formations and on the difference he makes between the “people”, as institutionalized collective consciousness and the “nation” as its situated genesis. I claim that this Hegelian dialectic approach to nationhood far from does not limit the political horizons to the “nationalist” or “nativist” rhetoric. Instead, it offers a new light on the challenges of post-foundationalist approaches when it comes to understanding the concreteness of political subjectivation.

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After Hegel: A Postmodern Genealogy of Historical Fiction

Author(s): Angelo Narváez León,Fernanda Medina Badilla / Language(s): English Issue: 2/2024

In this article, we analyze a possible form of the relationship between modernity and postmodernity by examining the transformation of the place of enunciation of criticism as a philosophical narrative and using it as a historical and philosophical criterion. To achieve this, we first focus on key moments in the critical discourse of modernity, and then analyze the role of Kantian criticism in the formation of a postmodern imaginary associated with the notions of useful fiction and linguistification. Finally, from a Hegelian perspective, we consider the validity of the idea of universal history and its connections to emancipatory narratives.

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Comentariu la „Tratat de ontologie” de Constantin Noica. „Cuvântul înainte” la „Devenirea întru ființă” și „Introducerea” Tratatului

Author(s): Dragoș Popescu / Language(s): Romanian,Moldavian Issue: 3/2024

Inițiem aici un comentariu, paragraf cu paragraf, al celei mai importante opere filosofice românești din secolul al XX-lea și, poate, din toate timpurile. Este vorba despre Tratat de ontologie, vol. II al „Devenirii întru ființă” de Constantin Noica.

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The Aesthetic Intelligibility of Artefacts: Schelling’s Concept of Art in the System of Transcendental Idealism

Author(s): Giacomo Croci / Language(s): English Issue: 2/2024

The article reassesses Schelling’s philosophy of art in the System of Transcendental Idealism, focusing on its practical philosophy and the concept of the artefact. Often unexplored, this perspective offers a new account of Schelling’s early aesthetics, linking aesthetic experience to historical becoming. The discussion begins with an analysis of Schelling’s theory of intentional action, followed by a reconstruction of his understanding of artefact. It argues that Schelling integrates both social and material dimensions into his concept of artefacts. The paper then examines Schelling’s comparison between artefacts in general and works of art, asserting that aesthetic experience in the context of the System exemplifies ‘hermeneutic obstinacy’. This characteristic, typical of works of art, correlates with the open nature of historical reality.

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The Empire Never Ended: Hegel, Postmodernism and Comedy

Author(s): Iñigo Baca Bordons / Language(s): English Issue: 2/2024

This paper argues that Hegel’s account of modernity is already an account of postmodernity, according to Fredric Jameson’s definition of the cultural logic of globalized capitalism. First, Hegel’s account of the problematic of modernity will be sought in the Phenomenology of Spirit by considering the constellation of Athens, Rome and Christianity along with Hegel’s contrast between tragedy and comedy in the “Religion” chapter, in order to present a philosophical account of a concrete problem connecting social, political and economic structures with their own self-representations. The core problematic will become instantiated in the legal figure of the “person” and the social world-structure of “empire”, associated with both Roman legality and comedy. It will be argued that Hegel’s socio-historical relevance today hinges on drawing a connection between Jameson’s periodization of Realism-Modernism-Postmodernism and Hegel’s aesthetic cultural categories of Epic-Tragedy-Comedy, and not Greece-Rome- Christianity. On this basis, the Phenomenology of Spirit stands as Hegel’s own “cognitive map”, for which comedy designates a problematic extreme of a social regime of representation commensurate with the contemporary cultural logic of late and imperial capitalism.

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Countering Postmodern Genealogies: Brandom, Hegel and the Logic of Self-Determination

Author(s): Timo Ennen / Language(s): English Issue: 2/2024

In his recent A Spirit of Trust, Robert Brandom interprets Hegel as proposing a conception of normativity that overcomes the shortcomings of both modernity and its critics. Brandom’s Hegel asks for a “hermeneutics of magnanimity”, in opposition to what Paul Ricœur labelled the “hermeneutics of suspicion”. According to Brandom, “great unmaskers” of modern normativity like Nietzsche or Foucault make use of the delegitimizing force that characterizes genealogical explanation. Their suspicion is that what is thought to be normative is conditioned by contingencies that undermine that very normativity. In this paper, while raising objections against Brandom’s reading, I want to hold on to his idea that Hegelian philosophy counters those subversive postmodern genealogies. Instead of focusing, as Brandom does, on the end of the “Spirit” chapter in Hegel’s Phenomenology, I draw on Hegel’s logic of self-determination. Contrary to the “great unmaskers”, for Hegel, explanation of something through reference to some external or contingent factor is parasitic on explanation that explains something through itself.

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BEING AND THOUGHT IN HEGEL’S SCIENCE OF LOGIC: FROM TRANSCENDENTAL IDEALISM TO HEGEL’S METAPHYSICS

Author(s): Sebastian Pavalache / Language(s): English Issue: 1/2022

The aim of this article is to produce a portrait of the relationship between being and thought in Hegel's Science of Logic, in conjunction with understanding this relationship as a necessary key in order to frame its ambitions as either transcendental or ontological in scope. In a transcendental thesis, the categories are determinative functions of the form of self-consciousness as thought, while in the latter they are forms of thought but also of being. Our thesis assumes the fact that the first movement of the system is not the dialectical movement of being into nothingness and vice versa as becoming, but rather a transcendental deduction contained within the privileged relationship between logic and ontology without which the system cannot move as a metaphysical deduction. We have also found fecund to our endeavor the framing of the earlier mentioned problem in the larger history of German idealism, especially Kant, proposing a destructuring of the portrait of the identity of being and thought as it appears in the critical system around three main actors: the-thing-in-itself, the categories and their deduction.

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HEGELIANISM PRAGMATIC: ANGAJAMENT, LEGĂMÂNT ȘI RĂSPUNDERE

Author(s): Victor Dogaru / Language(s): Romanian Issue: 1/2022

In this article, I will argue against the so-called anti-philosophical realism, by opposing it the metaphysical bedrock of Hegel's idealism, namely the primitive of absolute negativity, a central concept in Hegel's work. By acknowledging, enlarging and exploring firstly the normative pragmatics and the modally-enriched empiricism of Robert Brandom, then, secondly, the active comportment of self-relating thought as a description of doing in Cirulli's work and, thirdly and equally important, the interaction method as a link between semantics and syntax in Negarestani, I formulate an argument so as to envision the intertwining between thought and praxis. The key-concepts of commitment, endorsement, and responsibility are the constellation of ideas through which we can encompass what Hegel meant by affirming the truth of absolute knowledge, namely the fact that experience is simultaneously actual and objective, and the only absolute "object" is precisely the concept of subjective rationality. The revised fusion between ideas and actions means conceptually revised praxis and practically validated ideas, an occasion of continuous bi-directional determination and reciprocal integration of the two terms, or an asymptotic fusion which constitutes rational beings as implacable seekers of rational elaborations.

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PROPERTY AND ITS FATE: HEGEL AND FICHTE ON THE VIOLENCE OF PRIVATE PROPERTY RIGHTS

Author(s): Povilas Dumbilauskas / Language(s): English Issue: 17/2024

This paper argues that the issues of right and private property are pivotal to grasp the transformations in the development of Hegel’s thought that push Hegel from his ontological theory of re-unification through love, developed in his Frankfurt fragments as an explicit remedy against the dominion of law and its form, to a more complex ontological conception of unification as the unity of unity and difference that marks Hegel’s Jena thought, most notably in his essay on natural right, where he attempts to think the absolute ethical life as inclusive of differences in the sense of an atomistic civil society, thereby rethinking the status of law anew. The problem of private property will also allow us to raise the question of Hegel’s complex relationship to Fichte’s Wissenschaftslehre differently. It will be argued that despite Hegel’s harsh critique of Fichte’s theory of natural right and the state, both thinkers, nevertheless, agree that the crucial problem in thinking of right and the state is the inherent violence of civil society expressed in the notion of the contract, which, it will be furthermore argued, reveals a profoundly materialist thought. Finally, in relation to the problem of property, Hegel’s infamous conceptualization of sacrifice, a tragedy that the Absolute plays with itself, will be discussed. It will be suggested that war, for Hegel, pertains to the inherent violence of civil society as its self-relating negativity, which points to contingency at the very heart of his conception of the Absolute. Beginning with the Natural Law essay, Hegel already shows that neither the Absolute, nor the speculative unity he seeks to think, can remain a matter of indifference

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Heroikus küzdelem és monumentalitás – párhuzamok Beethoven és Hegel életművében

Author(s): János Loboczky / Language(s): Hungarian Issue: 4/2023

In my paper, I reflect on the parallelisms in the life-works of the giants of philosophy and music history, Beethoven and Hegel. The life-works of the philosopher and composer arose in different spheres of culture, and they have completely different media of distribution. The idea of this study was inspired by the fact that both were members of the same generation (Hegel lived between 1770-1831, and Beethoven between 1770-1827), they lived in the Age of Enlightenment and the birth of Romanticism, thus the spirit of the age made a similar impression on them. In my study, Ideal with three questions: the idea of freedom and love from Beethoven’s and Hegel’s point of view; the main features of Hegel’s notion of art from the Phenomenology to the Aesthetics; and Beethoven’s music as “music beyond music”.

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Freedom - Real Property of the Will or Presupposition of Practical Reason

Author(s): Carla Ioana Ana Maria Popescu / Language(s): English Issue: 2/2023

There is no freedom, in absolute value, in the sense of unconditional possibility, without reality and reality without causality. Nature does not present itself as a realm of freedom, but as a vast melting pot of causality, operating on the principle of continuous endogenous and exogenous conditioning. Every phenomenon derives from another phenomenon and not from a noumenon. In this immense chain of causalities, it seems that there is no place for freedom either as a thing in itself or as a phenomenon. The phenomenon exists in nature, it is part of the nature of things and its laws, as well as of human sensibility, the noumenum is part of reason, of the thing itself, of divinity and even of the immortality of the soul, an idea so dear to man, who lives both in the empirical, that is, in the sensible, in the universe of things, of phenomena, that is, in the law of nature, of causality, and in the rational, that is, in the world of thought, of faith, of reason, of the thing itself, of the noumenum. In vain shall we seek the sources of freedom in the laws of nature. Nature does not operate according to the principles of freedom, but according to those of causality. This issue has been - and still is - debated at length in the human world. So entrenched and, at the same time, so fluid, so uncertain, has this debate been implemented in the science and art of thought, which may be a possible fragment of the ongoing definition of philosophy and its place in the world, that no one today is bothering with it anymore. There are other more pressing and handier things to do on planet Earth and in the Universe. And yet, man lives not only in the empirical universe, in the sensitive universe, but also in the universe of thought, of reason, of will, not only in the real, identifiable, cognizable universe but also in the rational, virtual, transcendental universe, in the universe of knowledge, of desire and of the capacity to create, to produce cognition. Here, in this rational and voluntary modus vivendi of human beings, which has, in its essence, as a necessary determination, research, discovery, the world of concepts, reflection and thought finds its sources of freedom. It follows that it too is conditioned.

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