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“BONES IN THE SANDBOX”: MUSEUM AS “WORLD PICTURE” VS MUSEUM AS “LIFEWORLD”

100%

Plokhotnyuk V. , Przhilenskaya I. , Przhilenskiy V.

nr 4

23 – 34

This article deals with the issues of museum communication and interpretation of museum exhibits in a philosophical and cultural context. As an example, it considers two different ways of presenting palaeontological material – specifically, the skeleton of southern mammoth – revealing differences in how the semantic content is interpreted. The first method – the traditional approach of assembling the skeleton – gives a “world picture” of a certain era, as it appears to a palaeontologist. The second approach presents the skeleton in a “sandbox”, representing how it was found during excavations, such that viewers deal not with the interpreted “ready-made” material, but with the contemporary experienced reality – the “life-world”, the “raw” source material. This allows visitors to realize their own creative potential and to recreate the nature of the Pleistocene epoch in their imagination. Thus, through the mutual correlation of the roles exhibition’s author and of the visitor as an interpreter, the semantic field of museum communication expands. In Heidegger’s conception, “hides the world rather than explains it, while the “life world” represents it as it is.

How Philosophy Became What It Is

100%

Buczynska-Garewicz K.

nr 2(50)

27-42

The article discusses Giorgio Colli's writings on philosophy. Its past and its destiny. Colli's work on the pre-Socratics is compared with Heidegger's analyses of early philosophers.

SOCIÁLNA FILOZOFIA V DIELE BYTIE A ČAS SO ZVLÁŠTNYM ZRETEĽOM NA KIERKEGAARDOVU ROLU

88%

Thonhauser G.

nr 4

292 – 303

This paper offers a systematic overview of the aspects of Heidegger’s Being and Time that are concerned with the understanding of human sociality. Three dimensions of Heidegger’s analysis are distinguished: self-being, caring-with and being-with-one-another. These dimensions can be enacted in different modalities on the spectrum of unownedness and ownedness. To keep matters simple, the author focuses on the unowned and owned extremes, distinguishing anyone-self and owned self, leaping in and leaping ahead solicitude, as well as the anyone and a people. His discussion of these key terms of the analysis in Being and Time focuses on investigating Kierkegaard’s role in the development of Heidegger’s thought.

Strangeness and Unity: The Synthetic Unity of Apperception according to Kant and Freud

75%

Leder A.

nr 2(54)

203-220

The author investigates the possibility to present Freudean psychoanalysis as a form of transcendentalism. More specifically, he examines the relationship between Freud's belief that something alien can exist in the subject - this strange element is called the unconscious - and Kantian concept of the synthetic unity of apperception. The starting point of the analysis is an interpretation of Freud offered by Ricoeur. By introducing the language of transcendental philosophy to the reading of Freud, Ricoeur has succeeded in putting to the side the question of the subjective preconditions for the emergence of meaning. Subsequently the author turns to a Heideggerian reading of Kant which offers a model justification for the view that makes the unity of 'I think' a fundamental precondition predicated by variety of aspects and identified by temporal existence. Finally he proceeds to confront the temporal condition of subjectivity with the extratemporal character of the unconscious, and refers to the critique of the metaphysical conception of time levelled by Derrida against Heideggerian metaphysics of the 'Dasein'. In the end, what initially may have seemed a paradoxical reading of Freud - namely that the unconscious springs from the most primitive intuitions of animism but at the same time is a continuation of Kant's philosophy - is borne out by his analysis.