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Ctnost dějinnosti a zatracení bezdějinných

Author(s): Václav Smyčka / Language(s): Czech Issue: 02/2019

This paper explores the interrelation of historicity and non-historicity as a stable figure that has, in various ways, shaped historical thinking. This began when Augustine established Christian history as a history of redemption, continued through the Enlightenment and Hegelian universal history of progress, and can be seen in contemporary worries about the historicity of Europe and the relationship between history and memory. On the one hand, we note the relative homogeneity of this figure, while on the other hand we demonstrate how this opposing pair has been constantly reinvented from different viewpoints (religion, conscience, climate, statehood, race, openness of being) and been pragmatically adopted in support of often contradictory political aims. The study focuses on the Central European context, where relations to historicity and non-historicity have varied particularly significantly over time, and it does so primarily from the perspective of postcolonial studies.

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Decline of Modern and Hegel’s Interpretation of Ancient Scepticism

Author(s): Nevena Jevtić / Language(s): English Issue: 37/2022

For Hegel scepticism is one of the greatest forces in philosophical thought. He makes a sharp distinction between the scepticism of Ancient Greece, and the scepticism of modern thinkers from Descartes to (Hegel’s contemporary) Schulze. These two forms of scepticism appear to have a similar foundation, but according to Hegel, their nature is substantially different. Hegel will subsequently attempt to incorporate the fundamentals of ancient scepticism into the dialectics of consciousness, his primary subject in Phenomenology of Spirit, transforming its role in the process. Hegel reinterprets scepticism as a force of constant, self-affecting movement that is immanent to consciousness itself.

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Hegelovo razumevanje psihologije

Author(s): Marica Rajković / Language(s): Serbian Issue: 37/2022

The aim of this paper is to present the key characteristics and specifics of Hegel's understanding of psychology. The basic topic and starting point of this entire research is Hegel's concept according to which psychology should not be "a science of the soul", as it has been constituted throughout its history, but "a science of the spirit". This starting point also means a complete reversal of the meaning and goals of psychology, which instead of the emotional side should deal with spiritual phenomena and the spiritual structure of consciousness. In that way, psychological processes and the methodology of their examination get a completely different basis and structure, which could've completely changed the course of the historical development of psychology as an independent discipline. The idea that psychology is a science based on wrong foundations (and that its authentic subject should be different) should be understood not so much as an irreparable mistake, but as a possibility that both philosophy and psychology still have not lost.

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Fihteovo učenje o znanosti kao primenjena filozofija

Author(s): Zoran Dimić / Language(s): Serbian Issue: 37/2022

We argue the thesis that Fichte's Doctrine of Science can be understood as an applied philosophy in two ways. On the one hand, through how Fichte sees the role of scientists, philosophers, teachers, and educators in society, and on the other hand, based on biographical details from Fichte's life, especially his way of dealing with philosophy. Only Fichte's definition of a scientist, to whom he leaves the responsibility for the overall progress of society, clearly determines how a scientist should deal with science, that is, a philosopher with philosophy. Fichte's general teaching practice and his public activity testify to the fact that he does not see the role of philosophy in its mere theoretical status, even if it was the queen of all sciences, but in putting it in the service of community advancement. The role of the Doctrine of Science in Fichte is placed in teaching and educational practice, but also in various forms of public speaking. In one of the mentioned forms, the general application of the Doctrine of Science is, in fact, its essence.

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DER FALL DES LIBERTÄREN ANARCHISMUS SCHELLINGS. EINE PHÄNOMENOLOGIESCHE ANALYSE ÜBER UNAUFHEBBARKEIT DES PARTIKULAREN WILLENS IN DEN JAHREN 1809–1810

Author(s): JUAN JOSÉ RODRÍGUEZ / Language(s): German Issue: 2/2023

This paper refers to the connection between the metaphysical duality of ground and existence and inner dynamic of the particular will of man. We will analyse how the metaphysical monism, which Schelling attributes to Spinoza and later to Hegel, is responsible for the abolition of the freedom of the human individual, because it does not account for the existence of evil, and consequently reduces it to the existence of a higher order reference system that over and predetermines the individual (1). We will first scrutinise the principles of separation and union, ground and understanding from the human point of view, namely as the will of ground and love, as particular and universal will (2). The will of man reveals itself as the culmination and model of the will that permeates nature, an essential aspect of the process of God’s revelation and becoming. The link between the principles of separation and union shows us the difference that Schellingian thought establishes between man and God, the real and the ideal. While God, or the purely ideal principle, precedes the separation in a logical-ontological sense, the will of man remains always in an indissoluble tension between the principles, since it is unable to overcome the opposition between good and evil that is characteristic of freedom. The good remains one of the results of human freedom and thus of the particular will of man. The good lies for Schelling not in the simple actualization of the general, but in the moment ineradicable particularity needed for the attainment of a real and effective principle (3). It is to this insurmountability of the particular will in the process of the constitution of man that our proposal of Schelling’s libertarian anarchism refers. The connection of this thesis with the critique of the State is also discussed (4).

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ДОЛГ И МОРАЛЬНОЕ МИРОВОЗЗРЕНИЕ В «ФЕНОМЕНОЛОГИИ ДУХА» И ФЕНОМЕНОЛОГИЧЕСКАЯ КРИТИКА DING AN SICH

Author(s): Mikhail Belousov / Language(s): Russian Issue: 2/2023

The question of the world in itself — the world beyond its correlation with experience in the broadest sense — is one of the sore points of phenomenology and becomes especially acute in the light of modern discussions around correlationism. These discussions, in one way or another, make phenomenology come around to the classical distinction between the phenomenon and the thing-in-itself, with the help of which Kant outlines the field of ethics as a special world lying on the other side of the correlation of knowledge and object constitutive for nature. Philosophy deals with the thing-in-itself in the proper, positive sense of the word, not as phenomenology (transcendental philosophy, which reveals the correlation of knowledge and reality in the world of phenomena and the futility of attempts by theoretical reason to know anything beyond phenomena), but as a critique of practical reason. The article attempts to consider the opposition of the thing-in-itself and the phenomenon in the context of the criticism that Kant’s practical philosophy is subjected to in Hegel’s The Phenomenology of Spirit and to explicate the arguments that this criticism makes available to phenomenology for rethinking the problem of Ding an sich and the ethical dimension of the epoche. The first part of the article examines the Hegelian analysis of the main contradiction contained in the Kantian opposition of duty as something that is in itself, and nature as a phenomenon (this opposition forms what Hegel calls the moral worldview): duty does not depend on nature and therefore does not need natural (phenomenal) realization in actions, but at the same time, duty is nothing but the necessity of actions and, consequently, the necessity of a phenomenon. This contradiction, as Hegel shows, leads to the disintegration of the moral worldview and, thus, turns into the sublation of the absolute separation of duty (thing in itself) and nature (phenomenon). The restitution of the difference between the moral an sich and the phenomenon within conscience — a phenomenon that arises as a result of the destruction of the moral worldview — turns into a new paradox, which demonstrates that the thing-in-itself (ethical good), since it is freed from the phenomenon, is not only unreal, but also turns into its own opposite. The paradox consists in the fact that the consciousness of duty, taken in its independence from the phenomenal realization in actions, becomes evil itself, turning to hypocrisy in the moral judgment about other people’s actions. In the second part of the article, the significance of the Hegelian critique of Kant’s practical philosophy for the phenomenological destruction of the difference between the thing-in-itself and the phenomenon and the problematization of the ethical dimension of the phenomenological method is explicated. Tracing the naive origins of this difference in the natural attitude and their transformation in Kantian philosophy, the author tries to consider the sublation of the opposition of the thing-in-itself and the phenomenon in the field of ethics as one of the possible paths to phenomenology. It is shown how the necessary relation of the supra-worldly an sich with the situational nature of its phenomenal realization in actions calls into question the possibility of a phenomenological epoche. The author also seeks to demonstrate that the problematization of the difference between the thing-in-itself and the phenomenon does not turn phenomenology into a system in the Hegelian sense.

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МЕЖДУНАРОДНЫЙ НАУЧНЫЙ СЕМИНАР «ТРАНСЦЕНДЕНТАЛЬНЫЙ ПОВОРОТ В СОВРЕМЕННОЙ ФИЛОСОФИИ — 8: МЕТАФИЗИКА, ЭПИСТЕМОЛОГИЯ, ТРАНСЦЕНДЕНТАЛЬНАЯ КОГНИТИВИСТИКА И ИСКУССТВЕННЫЙ ИНТЕЛЛЕКТ» (20–22 апреля 2023 г., Москва, Россия)

Author(s): ANNA SHIYAN / Language(s): Russian Issue: 2/2023

This article presents a review of papers of the international scientific seminar “Transcendental Turn in Modern Philosophy — 8: Metaphysics, epistemology, transcendental cognitive science and artificial intelligence,” which was held on April 20–22, 2023 in Moscow. The topics reviewed were the following: “Transcendental Philosophy: Ontology, Metaphysics of Experience or Epistemology,” “Transcendentalism, Cognitive Science and Artificial Intelligence,” “Reception and Development of Transcendental(Phenomenological) Approach in Modern Philosophy,” as well as “Transcendental Phenomenology: Ontology and/or Gnoseology”. The author analyzes the presentations of the participants, grouping them around the following thematic and problematic nodes: the transcendental foundations of cognitive sciences, the understanding and status of the transcendental unity of apperception, the relationship between gnoseology and ontology in phenomenological research, receptivity and construction informing the subject of knowledge, etc. This approach makes it possible to identify different, sometimes opposing positions of the participants on the same question and to outline ways to overcome the contradictions.

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MORALNO OBRAZOVANJE KAO USLOV ZA PRAKTIKOVANJE SLOBODE KOD KANTA

Author(s): Katarina Njegovan / Language(s): Serbian Issue: 2/2021

The paper analyzes Kant’s conception of moral education and observes the following: 1) Kant begins his booklet dedicated to education by claiming that man is nothing but what education makes of him. This means that educability is not just one of the human characteristics, but the most important one. 2) Moral development is an “infinite” process and refers to the human race as a whole. Due to the fact that moral perfection, as an eternal aspiration and ideal, is unattainable for an individual, education strives for the moral perfection of the entire human species, which is its ultimate goal. 3) The goal of the moral education of an individual is moral maturity. A morally mature person governs himself by taming the inclinations which enables the practice of his own inner freedom. 4) The greatest challenge to moral education is man’s innate and inalienable propensity to evil, because it should show how it is possible to perfect such a being. 5) Given that the entire use and misuse of human freedom depends on the attitude of a man’s will (Gesinnung), the main job of human beings is constant work on the maintenance of this will. Bearing in mind that moral education is focused on this maintenance, we conclude that the practice of inner freedom depends on it.

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Кардиална антропология

Author(s): Ivan Kolev / Language(s): Bulgarian Issue: 13/2023

The study presents the idea of philosophical anthropology as a study of the whole person in the sense of Aristotle and Philip Melanchthon. It outlines the stages of philosophical anthropology understood in this way and asks whether we can not consider the active thematization of the subject of feelings in the last few two or three decades as a symptom of the onset of a new stage in it. Arguments are made in favour of a positive answer to this question and it is proposed that this stage be ordered “cardiac”

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FENOMENOLOGIJA KANTOVOG OSEĆANJA POŠTOVANJA, ILI KAKO IZGLEDA HTETI DOBRO

Author(s): Katarina Njegovan / Language(s): Serbian Issue: 1/2023

Given Kant’s claim that the moral value of an action depends on whether the will is determined „objectively by law and subjectively by pure respect for this practical law” (AA 4:400), this research is focused not on the usual a priori objective derivation of moral principles in thesis/in hypothesis, but on their subjective application in concreto. In other words, the paper examines how human beings, as sensuous beings, are affected by the principles of their own practical reason. Kant states that human beings can’t understand how they are motivated by a moral law because it is inexplicable to the human mind how an intelligible cause (law) produces a sensuous consequence (respect) that, whether we like it or not, find in the soul. By denying the possibility of (objective) knowledge of the source of the feeling of respect from the “thirdperson perspective”, Kant makes room for the phenomenology of this feeling and shows how the subjective experience of coercion of the will by the reason of the moral law looks like “from the first-person perspective”

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MATEMATIČKI I DINAMIČKI UZVIŠENO U LIKOVNOJ UMETNOSTI

Author(s): Iva Draškić Vićanović / Language(s): Serbian Issue: 2/2021

Taking into account the intriguing fact that Kant in his Critique of Judgment, when the category of sublime in arts is concerned, mentions the examples of the sublime in art just in the field of fine arts, specifically – architecture, and only in the context of mathematically sublime, author organizes research in this text in two directions, i.e. raises two important questions: 1 ) What are the possible philosophical reasons why Kant does so and 2) Is it, if at all, and by what means, possible to discuss dynamically sublime in the fine arts.

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PRIMA FACIE DUŽNOSTI I STRUKTURA ETIČKOG OBJAŠNJENJA

Author(s): Monika Jovanović / Language(s): Serbian Issue: 3/2019

I begin with the thesis that the most appropriate classification of ethical theories pertains to their structural characteristics and give the advantage to the particularism/ generalism dichotomy over the deontological/teleological and act-centered/agent-centered classifications. Subsequently I use the example of Ross’s ethics of prima facie duties to illustrate how this distinction can be properly applied to a seemingly problematic case. In the first part of the paper I aim to show that Ross’s view is, in spite of its use of deontological terminology, essentially particularist. I then examine the specificities of Ross’s pluralism and explore the connection between prima facie duties and normative moral reasons. In the second part of the paper I criticize Audi’s interpretation of Ross’s ethics and show that Ross’s view doesn’t have the normative implications that Audi ascribes to it.

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THE BANALITY OF LIBERAL DUE PROCESS THEORY IN INTERNATIONAL CRIMINAL LAW

Author(s): Tiphaine L. Dickson,Mark O. Hatfield / Language(s): English Issue: 4/2017

International war crimes trials are normative pursuits par excellence; they are understandably deeply emotional affairs, as a result of the horrors and injustices that lead to their establishment. Since these trials emerge from political decisions, the fundamental challenge in international criminal law has been to try to conduct judicial proceedings uncontaminated by passion and politics. Contemporary legalism, inspired by democratic peace theory, argues that liberal polities are more likely to establish international war crimes tribunals than illiberal polities, and posits that these liberal courts are more likely to be driven by a commitment to due process. I argue that reliance on legalism (as a political theory) is misplaced: not only have illiberal states participated in the establishment of war crimes courts, but legalist claims obscure the fact that many proceedings have been marred by significant due process deficiencies. The U.S.—as the archetypically liberal legalist state—has not accepted to be held to the norms and institutional constraints emerging from institutions of international criminal justice that it has shaped and promoted. I begin to develop an approach that I call Kantian realism, which holds that states should only establish norms and institutions that they would willingly decree upon themselves.

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DVA ASPEKTA“ ILI „DVA SVETA“: INTERPRETACIJE KANTOVOG REŠENJA TREĆEG SUKOBA U ANTINOMIJI

Author(s): Slavenko Šljukić / Language(s): Serbian Issue: 4/2016

In literature, there are two interpretations of Kant’s resolution of third conflict in antinomy – “two words” and “two aspects“. I will attempt to show that it is not possible to decide which interpretation is correct solely by referring to Kant’s “letter” (although referring to “letter” is a necessary condition). Afterwards I will offer argument that goes in favor to Allison’s “two-aspect” interpretation. With this argument I will attempt to demonstrate 1) that Kohl’s version of interpretation of “two worlds” (which I will show it represents the strongest version of the interpretation) is contradictory to Kant’s intention of validity of both determinism and freedom in his theory and 2) that the intention is coherent to Allison’s “two-aspect” interpretation. The proof for 1) will be based upon a fact that determinism cannot be considered irrelevant to any of the contexts, which will take the interpretation of “two worlds” to the absurd. On the other hand, “two-aspect” interpretation allows context in which determinism is irrelevant and that will be the base of the proof for 2). Finally, I will attempt to show that the chapter which refers to resolution of third conflict in antinomy is coherent to the chapter named Canon of pure understanding. “Patchwork” thesis is against this thinking and I will, as well as interpreters Kohl and Esteves have, dismiss it, but I will assert that Esteves’s defense of this coherence is more successful than Kohl’s because he presupposes interpretation of “two worlds”, while Esteves implicitly presupposes “two-aspect” interpretation.

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JEDAN VAŽAN MOMENAT U RAZUMEVANJU TRANSCENDENTALNE APERCEPCIJE ILI ZAŠTO DOKAZ DŽ. E. MURA O POSTOJANJU SPOLJAŠNJEG SVETA NE MOŽE BITI ISPRAVAN

Author(s): Aleksandar Stevanović / Language(s): Serbian Issue: 4/2016

The first goal of this text was to show how the synthesis of transcendental apperception in the philosophy of Immanuel Kant, in addition to knowledge, also includes the synthesis of existence, given by the "feeling of existence". Explaining the a priori based connection between the power of knowledge and the power of feeling satisfaction and dissatisfaction, the author proves that the moment of existence given by feeling must be given simultaneously in the synthesis of transcendental apperception with the moment of knowledge in the perception of the inner sense. In the second part of the paper, the correctness of the "Proof of the Existence of the External World" by the English philosopher George Edward Moore is examined. The author points out the unsustainability of metaphysical and transcendental assumptions, which Moore uses in his proof, and the impossibility of claiming that something "is known even though it cannot be proven". Using the results of the first part of the text, the author, on the basis of the function of transcendental apperception in Immanuel Kant's philosophy, explains the nature of the error of Moore's proof and the reason for its incorrectness.

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DIMITRIJE MATIĆ. NAVODNI PRELAZ SA HEGELOVSTVA NA NATURALIZAM

Author(s): Boris Milosavljević / Language(s): Serbian Issue: 1/2015

Dimitrije Matić (1821–1884) was a philosopher, jurist, professor of public law at the Belgrade Lyceum and politician. He served as Serbia’s Minister of Education and Church Affairs, acting Foreign Minister, Speaker of the Parliament, and member of the State Council. He was president of the Serbian Society of Letters and member of the Serbian Learned Society. Matić belonged to Serbian liberal-minded intellectual circles. He believed that the rule of force was unacceptable and that governments should promote and support popular education. Matić studied philosophy and law in Serbia (Kragujevac, Belgrade), Germany (Berlin, Heidelberg) and France (Paris), and received his doctorial degree in philosophy in Leipzig. In Berlin Matić embraced Hegel’s speculative philosophy and theory of state (philosophy of law). Among his professors were Georg Andreas Gabler (Hegel`s immediate successor), Otto Friedrich Gruppe, Wilhelm Vatke etc. In Halle he listened to another Hegelian, Johann Eduard Erdmann. He had the opportunity to attend Friedrich Schelling’s lectures on the philosophy of mythology. If the Right Hegelians developed Hegel’s philosophy along the lines they considered to be in accordance with Christian theology, and the Left Hegelians laid the emphasis on the anti-Christian tendencies of Hegel’s system and pushed it in the direction of materialism and socialism, Matić would be closer to the first. Actually, he was mostly influenced by his professor Karl Ludwig Michelet, with whom he established a lifelong friendship. Matić’s doctorial thesis (Dissertatio de via qua Fichtii, Schellingii, Hegeliique philosophia e speculativa investigatione Kantiana exculta sit) addressed the question of how the philosophy of Fichte, Schelling and Hegel developed from Kantian speculative thought. The paper deals with the question whether Matić took a shift from Hegelianism to Positivism (Naturalism) in the 1860s, which is a claim that was taken for granted in the Yugoslav (Serbian) Marxist histories of Serbian philosophy after the Second World War and Communist revolution. In fact, it is rooted in Milan Kujundžić-Aberdar’s (1842–1893) periodization of the Serbian philosophical literature. Kujundžić, professor of Philosophy at the Belgrade Great School, classified Matić’s Science of Education into the latest period of natural philosophy. In order to answer the question, the paper looks into the evolution of Matić’s philosophical, legal and political views. Matić followed Hegelian philosophy in his: Short Review (according to Hegel’s § Psychology in Encyclopaedia of the Philosophical Sciences); Principles of Rational [Vernunftrecht] State Law [Staatslehre] according to Heinrich Zepfel’s book on the philosophy of law (Grundsätze des allgemeinen und des konstitutionell-monarchischen Staatsrechts and Hegel’s Philosophy of Law) and History of Philosophy (according to Albert Schwegler’s History of Philosophy). There is nothing in Matić’s Science of Education that would corroborate the claim that he shifted from Hegelianism to Positivism. Though he had to attune his views to the changed, antiHegelian, intellectual climate and influences on academic life, he remained a Hegelian. The paper deals with the reasons why the Marxist histories of Serbian philosophy insisted on his alleged conversion.

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Deleuze and the Hegelian State

Author(s): Julián Ferreyra / Language(s): English Issue: 2/2024

This paper analyses Gilles Deleuze’s political philosophy in relation to the Hegelian concept of the State. To do this, we identify three interpretations of the term “State” in Deleuze’s work: 1) as the reference point defining the three forms of socius presented in Anti-Oedipus (primitive territorial, barbarian despotic, and civilized capitalist); 2) as a defining trait of the despotic socius form; and 3) as the internalization of this form (Urstaat). Deleuze emerges as a harsh critic of the State in each of these interpretations. However, the subsequent part of the paper reveals that this critique does not advocate for societal fragmentation. By comparing Deleuze’s political philosophy with Hegel’s, we demonstrate that the forms of socius in Deleuze’s system occupy the conceptual place of the State in Hegel’s framework. Through an exploration of the role of differential calculus in the ontology of both philosophers, we establish the groundwork for a philosophical examination of the dominant social relation in the modern world (which is capitalism and not the State) and the prerequisites for a novel political socius.

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Towards an An-Archic Ethos

Author(s): Christos Marneros / Language(s): English Issue: 2/2024

The French philosopher Gilles Deleuze has never stated his intention to write or create a work of ethics or moral philosophy, at least not in the traditional sense of the term used to describe a ‘genre’ of the discipline of philosophy. However, this paper argues that a close attention to Deleuze’s philosophical thought manifests an ethos which calls us to ponder the possibility of creating a way of being that is profoundly an-archic (without an ἀρχή [archē]), in a sense that it opposes any form of dogmatism and/or hierarchies. In other words, it opposes a notion of ‘a ground’ or origin – an ἀρχή [archē]. The examination of this an-archic ethos is manifested through Deleuze’s distinction between ethics and morality and his reading of the works of two of his main philosophical predecessors, Friedrich Nietzsche and Baruch Spinoza.

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Утопия и мит във философските призми на Бенямин и Адорно

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Утопия и мит във философските призми на Бенямин и Адорно

Author(s): Nikola Ginev / Language(s): Bulgarian Issue: 5/2024

This paper examines the dialectical relationship between myth and utopia, fantasy and reason. The text presents 'interpretive keys' that enable historical consciousness to interpret the past and critically decipher glimpses of utopia in the traces of the present. The presented theoretical models are primarily those of the Frankfurt School philosophers Benjamin and Adorno, who base their positions on Hegel’s philosophy.

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A bűn mint a második etika alapja Søren Kierkegaard gondolkodásában

Author(s): Márk Láng / Language(s): Hungarian Issue: 4/2023

If we want to grasp the concept of sin in Søren Kierkegaard’s oeuvre, we must first turn to the famous original sin analysis of the concept of anxiety, in which the psychological investigation of Vigilius Haufniensis attempts to describe the origin of the concept of sin, as it first comes into existence in man. However, the pseudonymous author does not reassure his reader on this issue, as we can learn from the introduction of the work that if we are to research the real possibility of sin, the best and perhaps the only method is the path of psychology. But in the sense that Haufniensis calls it the second philosophy and related to it the second ethics, which is meant to capture the reality of sin, this method is far from a satisfactory way to do so. For psychology, sin becomes evident only in its origin, i.e. if, in the mediation of anxiety, it reveals the contradiction of existence, which has freedom at its centre; however, it is unable to posit sin in the contradiction between the aesthetic and the ethical, which would open the way to the religious ideal. According to Haufniensis, psychology cannot be the method of the second ethics, this “new science”, but here we can only turn to dogmatics. The aim of my present paper is therefore to show how the concept of sin appears in Kierkegaard’s thinking as the main characteristic of this difference, but in close connection with this I would also like to point out the close relationship that exists between Kierkegaard’s specific theology of sin and Schelling’s Philosophical Inquiries into the Essence of Human Freedom.

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