Wyniki wyszukiwania - Biblioteka Nauki

1

Co je Fenomenologie?

100%

Sobotka M.

Filosofický časopis (Philosophical Journal)

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2007

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tom 55

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nr 6

805-832

EN

In the opening part of the paper the author emphasises the thematic kinship between the legitimisation of philosophical 'science' in Hegel's article 'Enleitung: Uber das Wesen der philosophischen Kritik' and in Hegel's 'Phenomenology of Mind'. In the article Hegel argues that when philosophy, which is conducted according to the idea of a world reason as the basis of the world, confronts other philosophies, it is a mere 'subjectivity' in opposition to other 'subjectivities' and its claim that its knowledge is right is only a power claim. In the Preface to the 'Phenomenology of Mind' Hegel says that 'Science ... must liberate itself from this phenomenality', the science is characterised by at its very beginning. The legitimisation of the philosophical 'science' should - according to the Introduction to the Phenomenology - serve the development of knowledge understood on the basis of the theory of the 'Experience of Consciousness'. In the Preface this theory is used to explain the development of the spirit to the contemporary viewpoint, on the basis of which a philosophical 'science' is possible. The main theme of the second part is a demonstration of the inspiration of Fichte in justifying our knowing the world. 'The repressed and subordinated type of consciousness ... becomes in the formative activity of work an object to itself, in the sense that the form, given to the thing when shaped and moulded, is his object'. From there consciousness comes to the thinking of formed things. It is the theory of formed things as of 'a notion ... that is at the same time an existent ...', and this 'content' is at the same time 'a comprehended content'. Through the 'notion that is an existent', transcendence arrives at the knowledge of contents which man did not form, if we can comprehend them in the same way as formed things. The third part analyses the change in status of the Phenomenology, which arose after the publication of the third volume of the 'Science of Logic' in 1816. The fourth part concerns itself with various important interpretations of Hegel's Phenomenology (Kojeve, the Young Hegelians as presented by K. Lowith). The author emphasises that the Phenomenology is the apotheosis of human history in the context of the philosophy of mind which arrives at its self-knowledge.

2

Juliusz Tadeusz Kroński — "heglowskie ukąszenie

80%

Tuz-Jurecka E.

Prace Literackie

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2010

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tom 50

103-113

EN

Juliusz Tadeusz Kroński — “Hegelian bite” examines intellectual relations between Czesław Miłosz, a poet, and Juliusz Tadeusz Kroński, a Hegelian, relations that influenced the poet’s historical sense. The poet was fascinated by his friend who in 1943 was by no means a “ritual mourner” and whose political attitude was different from the one imposed by Polish society during the Second World War. Kroński taught Miłosz to be ironic and distant, but this fascination changed into rejection when he became a follower of the New Faith. Kroński’s attempts to persuade Miłosz to accept the new political system and abandon reactionary beliefs only deepened the conflict between the two friends. However, thanks to Kroński and his theories Miłosz was able to look critically at the ahistoric America and its capitalist temptations. He looked for his own path between movement and persistence, and confronted the historical perspective with the perspective of individual self.

3

"Denaturalized" Mimesis

80%

Zuska V.

Estetika: The Central European Journal of Aesthetics

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2006

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tom 42

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nr 1-3

46-51

EN

The traditional theme of mimesis as a fundamental factor in art, art theory, and aesthetics has undergone many changes of meaning, ups and downs. The present article traces the development of the idea from the point of view of the understanding and appreciation of natural beauty. An inquiry into the relationship between art and reality, that is, mimesis, and the question of the order, reveals two lines of development and their point of bifurcation in Kant and Hegel. The Hegelian line heads towards structuralism, semiotics, semiology and linguistics, to a reduction of orders into standardized norms and epistemes, where the auto-referentiality of art is accented. The Kantian notion of mimesis as 'imitation', which understands the aesthetic idea of the natural order enables the transcendence of episteme and the presentation of the order in the state of becoming. This approach restores the true nature of art.

4

LAW AND STATE IN GERMAN IDEALISTIC PHILOSOPHY (KANT, FICHTE, HEGEL)

80%

Kwiecien R.

Studia Prawnicze

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2005

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nr 1(163)

5-49

EN

The study presents the philosophy of law and state of the most eminent thinkers of German idealism: Kant, Fichte, Hegel. The analysis focuses on the following issues: the idea of law, the idea of state and the grounds of international legal order. The main aim is to show the importance of German idealistic philosophy to present-day legal thinking, especially to philosophy of international law. In the author's estimation, German idealistic philosophy can be availed itself as an explanation of the divided ongoing debate into positivism and naturalism, political competition and common values, pluralism of the society of states and hegemony of great powers. The following conclusions can be drawn from the critical analysis of German idealistic thought: 1) legal orders of states are of great weight for international legal order considering their strong mutual relations; 2) overestimation of the will of state denies sovereignty of other states; 3) legal consciousness (opinio iuris) of common values important for all states and their nations establishes the basis of a just international legal order, that is to say an order which can protect both states and individuals. Taking into account the above statements, current international practice, on the one hand, speaks in favour of Kant's thought and on the other against Fichte's and Hegel's ones. For Kant's recognition of peace as the most important value within interpersonal and international relations leads him to the conception of 'civitas gentium', that is the legal shape of the society of states. Fichte and Hegel, however, treat state as the biggest value. Consequently, interstate relations create a source of wars just as Hobbes's state of nature. That is why their theories cannot account for objective importance of international law. No wonder that Fichte's and Hegel's theories reject Kant's idea of perpetual peace and present international law as an external state law depending on its arbitrary will.

5

Brytyjski empiryzm w Hegla Wykładach z historii filozofii

80%

Grzeliński A.

Filo-Sofija

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2004

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tom 4

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nr 4

191-208

EN

The way in which Hegel understood the eighteenth-century British philosophy determined to an extend the later interpretations of thought of the most outstanding philosophers of the British tradition. From the point of view which Hegel adopted describing the logic of the history of philosophy, Locke and Berkeley belong to metaphysical philosophy common for Descartes and Leibniz. On the other hand purely skeptical philosophy of David Hume is seen merely as the link of chain between the metaphysics and German idealistic philosophy. There is much truth in what we can find in Hegel’s writings, especially in his way of reading Locke, although the positive, systematic character of Hume’s philosophy is completely neglected.

6

Dwie wizje nowej ludzkości: Przedświt Zygmunta Krasińskiego i Hymny do Nocy Novalisa

80%

Trzeciakowski W.

Filo-Sofija

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2006

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tom 6

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nr 6

71-90

DE

In dem Aufsatz Zwei Vorstellungen zur Zukunft der Menschheit – „Przedświt” von Zygmunt Krasiński und „Hymnen an die Nacht” von Novalis analysiert und vergleicht Wiesław Trzeciakowski zwei für die polnische und deutsche Romantik bedeutende visionäre Vorstellungen über die Zukunft der Menschheit. Den beiden Poeten erscheint sie als eine ganze und zugleich einheitliche Potenz ihrer gesamten geistigen Möglichkeiten zu sein. Auf der Erde lässt sich die Einheit der Menschheit durch Mitgefühl und gegenseitige Liebe ihrer Mitglieder erkennen. So versteht man die auf diese Weise begriffene Menschheit als Gott getreue Universalität, die nachseinen Geboten lebt. Diese Anschauung von Z. Krasiński erkennt man auch in Hegels Geschichtsphilosophie, besonders im Begriff des Gegensatzkampfes: die widerstrebenden Kräfte vernichten sich, um eine neue Qualität hervor zu bringen, wodurch sie dann am Ende im Einklang stehen. Novalis verwendet dagegen, um dieselbe Idee auszudrücken, Begriffe aus der Alchemie. Die miteinander kämpfenden Gegensätze sind aufgelöst in der Liebe und werden durch sie als Schlüssel für die Natur- und Menschenerkenntnis anerkannt. Geht Novalis’ all sein Sinnen und Trachten an den Mystizismus, an die endgültige Synthese der Alchemie (Hochzeit der Metalle), Glauben an die Gnosis, die Mysterien der Antike (besonders bei der Göttin Isis am Tempel zu Sais) sowie der Christenheit, so sieht die Quelle der Inspiration von Krasiński anders aus. Sie basiert auf seiner eigenen Geschichtsphilosophie der christlichen Märtyreridee, in der er die Geister der Opfer aus der antiken Nero-Zeit beschwört, deren Blut die Legitimation für die Existenz der Christenheit bildet. Ihr Tod war nicht fruchtlos, den tiefsten Sinn ihrer Qual stellt das Kreuz sowie die Auferstehung Christi dar. Graf Z. Krasiński lebte am liebsten in Rom, wo er sich als polnischer Poet und Denker politisch und geistig frei fühlte. Er stellte die Teilung Polens in den Kontext zur Kreuzigung Christi und der christlichen Geschichte, wobei die Geschichte keinen Selbstzweck darstellt. In der Zeit des irdischen Daseins von Menschen geht es doch nicht nur um die reine körperliche Existenz und die Weitergabe von Leben, was häufig von Z. Krasiński in seinem Werk betont wird.

7

ŠTYRI ŽIVLY V DIELE FAUST

80%

Šantová K.

ESPES

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2014

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tom 3

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nr 2

83 – 92

EN

The article shows the way of explaining the four elements in the artwork Faust. There are more authors who claim that the times of Hegel and Goethe were the last period, during which was four elements taken as a topic of philosophy and science. Goethe was a person representing the science and the art in one. Bockemühl is comparing the Goethe ́s steps of research to the four elements, His research of the scientific images were transported as symbols into the both parts of Faust. The article offers more opinions on the topic of the four elements: Sullivan describes Goethe ́s Witterunglehre, Kalnická writes about the water as a symbol of the female element. Jung analyses Mefisto as an example of the temptation in the form of an attractive light (flame). The author is considering the option that Faust as a person may be a representative of the culture which stands as an opposite to the nature (elements). The four elements are Faust ́s competitor during his wandering. The last part of the text is concluded by three chosen illustration of the Faust. All of them were made in different times.

8

Bronisław F. Trentowski – „polski Hegel”, „polski Schelling”, „polski Krause”

80%

Starzyńska-Kościuszko E.

Filo-Sofija

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2005

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tom 5

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nr 5

125-138

EN

In this article author wanted to answer a question: Is Trentowski an original thinker or Polish imitator of Hegel’s, Schelling’s and Krause’s philosophy? Referring to existing settlements and analyses, author finds that Trentowski was the original thinker. He criticized and carried on a controversy with Hegel, Schelling and Krause. What is more, Trentowski always modified their ideas in a very creative way.

9

OTÁZKA BYTIA – HEIDEGGER VERZUS HEGEL

80%

Leško V.

Filozofia (Philosophy)

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2019

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tom 74

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nr 6

440 – 455

EN

This article investigates Heidegger՚s and Hegel՚s understanding of Being. The main focus is on Heidegger՚s late work and on his thinking conversation with Hegel. However, in Hegel՚s understanding of metaphysics there is a significant absence of the notion of being as such in its unity with the highest being, but also a desire to identify Being itself as opposed to Being of being. In Hegel՚s ontology Being exists always just as a Being of being. The ontological difference, which Heidegger aims to fill in all of his work, turns out to be the dead end of his thinking. Heidegger՚s efforts to answer the question of Being itself therefore ends in failure.

10

DIALECTICAL TECHNOLOGY – HEGEL ON MEANS, TOOLS AND THE MACHINE

80%

Juchniewicz N.

Filozofia (Philosophy)

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2018

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tom 73

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nr 10

818 – 830

EN

The paper concerns on G.W. F. Hegel’s philosophy of technology. By assuming two methodological strategies – reading selected paragraphs of Hegel’s texts where he speaks about technology and deducing the essence of technology as a concept – this paper describes the key ideas shaping the German idealist’s philosophy of technology. Three main issues are discussed: 1. the role Hegel assigns to the instrumental action of man; 2. the relation between tool production and culture as objectivisation of the human being; and 3. why technology is dialectical. The aim is therefore to show that Hegelian notions such as “mediation”, “cunning of reason”, and “dialectics”, were meant by Hegel himself to be used to think about technology, which is necessary to develop their full potential in contemporary discussions about technological progress, and to thus fill the gap in philosophy of technology caused by misinterpretations of Hegel as a pure idealist with no interest in technology.

11

HEGEL AND FRENCH REVOLUTION

80%

Milewska M.

Edukacja Filozoficzna

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2007

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nr 44

171-183

EN

The French Revolution was undoubtedly the most important political experience in the life of young Hegel and it had a great impact on his later philosophical system. One of the main ideas of the Revolution: the liberty became one of the main notions of his philosophy of history. He considered the Revolution an universal history event and a manifestation of the activity of the 'Weltgeist'. Thanks to the Revolution it was possible to destroy the alienated state of the 'Ancien Régime' and to build a new one founded on the basis of the reason. However, destructive forces of the Revolution were at the same time its advantage and its greatest danger. The liberty degenerated into the 'absolute liberty', which led to the terror. Notwithstanding this ambiguity of the Revolution Hegel perceived it as a necessary stage in the historical process of realization of freedom, in which France at the moment bore the palm.

12

: EXISTENTIAL AND TRANSCENDENTAL ANALYSIS OF MUSIC

80%

Tarasti E.

Muzyka

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2006

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tom 51

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nr 4(203)

73-115

EN

In the last decade the author has launched a new theoretical project to renew the so-called classical semiotic approach and to rethink its epistemological basis. These theoretical and philosophical reflections have started from the hypothesis that semiotics cannot stay forever as Peirce, Saussure, Greimas, Lotman, Sebeok and others have established it. Semiotics is in flux and reflects new epistemic choices in the situation of sciences in the twenty-first century. The author presents some aspects of problem: e.g. contept 'moi' and 'soi' in music, change of Hegelian concepts 'an-sich sein' (being-in-itself) and 'für-sich-sein' (being-for-itself) into 'an-mich sein' (being-in-myself) and 'für-mich-sein' (being-for-myself). In the final part of this essay, he would present an analysis of the first movement of Beethove's Sonata in E flat major op. 7.

13

HEGEL’S THEORY OF THE EMERGENCE OF SUBJECTIVITY AND THE CONDITIONS FOR THE DEVELOPMENT OF HUMAN RIGHTS

70%

Stewart J.

Filozofia (Philosophy)

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2019

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tom 74

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nr 6

456 – 471

EN

Globalization and mass migration have raised anew the question of the nature and origin of human rights. There have been a number of works that seek inspiration on this issue from the philosophy of Hegel. Usually, the primary focus of these works has, naturally enough, been the main statement of Hegel’s political philosophy, the Philosophy of Right. Scholars go to this work in search of a principle that can ground human rights in such a way that can be meaningfully used in a political and legal context. This body of literature is important in that it draws attention to this aspect of Hegel’s thought and shows how it is relevant for a problem of some topicality today. However, this approach, I wish to argue, takes up the issue at a fairly advanced stage in Hegel’s thinking and fails to see some much more fundamental elements in his way of understanding the concept of human rights, specifically, that the very idea of human rights presupposes a philosophical anthropology and a theory of history since human rights as a concept did not always exist. These aspects of Hegel’s theory have been generally neglected in the secondary literature on the issue of human rights.

14

PATOČKOVA PŘEDNÁŠKA O HEGELOVĚ FENOMENOLOGII DUCHA ZE ŠKOLNÍHO ROKU 1949/1950

70%

Sobotka M.

Filozofia (Philosophy)

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2015

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tom 70

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nr 6

420 – 428

EN

The article deals with Patočka’s lecture on Hegel’s Phenomenology of the Spirit from the school-year 1949/50, which remained uncompleted. The lecture was a response to the post-war interest in Hegel, which found its expression in Hyppolite’s translation of Phenomenology of the Spirit (1939, 1941) as well as in his book Genesis and Structure of Hegel’s "Phenomenology of Spirit" (Studies in Phenomenology and Existential Philosophy) (1946), and first of all in A. Kojeve’s Introduction to the Reading of Hegel (1947). The lecture evolves from introducing the commentaries on Hegel’s book to author’s original considerations. Hegel was a subject of interest also for later Patočka; his translation of Phenomenology of the Spirit appeared in 1960, although his Introduction has not been included and is preserved only partially.

15

Istota myśli Heraklita w systemie Hegla

70%

Jochlik A.

Kwartalnik Filozoficzny

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2018

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tom 46

|

nr 1

5-37

EN

The article is about the Hegelian interpretation of the philosophy of Heraclitus. The first part of article demonstrates, in sixteen points, the meaning of Heraclitus’s dialectics. The second part of article shows this view in Hegel’s conception of actuality, at the end of “The Objective Logic”. The third part deals with the introduction to The Phenomenology of Spirit. The article will demonstrate and explain the crucial categories that are connected with the question of becoming. It will also show the connection between the Heraclitean intuition of change and Hegel’s view on philosophy as a whole.

16

PÉČE A PŘEDJÍMAVOST: IDEA UDRŽITELNOSTI V HEGELOVĚ PRAKTICKÉ FILOZOFII

70%

Vieweg K.

Filozofia (Philosophy)

|

2023

|

tom 78

|

nr 8

605 – 618

EN

In his major work Grundlinien der Philosophie des Rechts, Hegel deals with the notion of the person, personality and inter-personality, fundamental law, property, the formation of nature as self-creation and the formation of external nature, appropriation, intellectual property, contracts and lies. Using these, he discusses sustainability and describes the process by which humans come to own things, i.e., to appropriate and shape nature. Appropriation has the following moments: a) the moment of immediate physical grasp; b) the moment of creation; c) the moment of denomination. From Hegel’s point of view, so-called elementary things (water, air) cannot be part of property: these goods are the preconditions of human existence. Hegel left behind no developed concept of sustainability, but he did sketch the essential contours of this key issue for the twenty-first century. His insights into the shaping of the world around us (Um-Welt), or the surrounding nature, are of particular importance because they address an existential problem that was not as clearly manifested in Hegel’s time and therefore has not received as much attention as it does today – despite the considerable environmental damage that was already occurring in Hegel’s time.

17

HEGEL AND THE EGYPTIAN RELIGION AS A MYSTERY OR ENIGMA: THE INNER AND THE OUTER

70%

Stewart J.

Filozofia (Philosophy)

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2017

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tom 72

|

nr 1

54 – 63

EN

Hegel designates the Egyptian religion “the religion of mystery”. This designation involves a hiddenness, which is the opposite of revealedness, i.e., revelation. Similarly, he frequently refers to this religion as a “riddle” or an “enigma” (Rätsel). According to his interpretation, one feature of the Egyptian religion is dualism between the inner and the outer, i.e., an inward hidden sphere, and an outward revealed one. This article explores this characterization and the meaning behind it. What elements of the Egyptian religion did Hegel consider mysterious or enigmatic and what role did this play in his placement of this religion as a transitional one between the religions of nature and those of spirit?

18

REMARKS ON ROMANTIC ART (Uwagi o celu sztuki romantycznej)

70%

Tendera P.

Studia Humanistyczne AGH

|

2010

|

tom 9

73-82

EN

Art based on the category of mimesis is over nowadays. One can ask about the time when its history has been finished. However, as far as one agrees that the mimetic art belongs to the past it is neither a matter of whether its decline refers Hegel's theory of history nor whether it was the real end of art. The main purpose of this article is to consider the idea of the end of the mimetic art as a perfect presentation of the sensual world. This type of art was seen as a source of specific aesthetic experience.

19

ART AND PHILOSOPHY IN ADORNO: THEIR DIFFERENCE AND INSEPARABILITY

70%

Pozo A. G.

Filozofia (Philosophy)

|

2012

|

tom 67

|

nr 10

819 – 831

EN

Like the aesthetics of Hegel and Heidegger, Adorno’s aesthetics also affirms the philosophical relevance of art. But the peculiarity of the Adornian comprehension of aesthetics is in his defending the separation art and philosophy and at the same times their permanent relationship. They are different but inseparable. Art is relevant to philosophical reflection, while philosophy needs the dialectic discovered in the artistic mimesis.

20

HEGEL V MAĎARSKEJ A SLOVENSKEJ FILOZOFII 19. STOROČIA

70%

Mészáros O.

Filozofia (Philosophy)

|

2016

|

tom 71

|

nr 10

845 – 857

EN

The article sheds light on the reception of Hegel’s philosophy in Hungarian and Slovak philosophical thought of the 19th century. It tries to answer the question: Why the canonizations of Hegel in these two philosophical milieus differ? The canonization itself is rendered as a process and result of controversial coaction of subversive doings of the respective national subjects as well as the protecting interventions of political power. Two arguments, which have as yet been omitted, are offered in support of this thesis: (1) reception of Hegel in the Monarchy, i.e. also in Hungary, has been in the 19th century strongly determined by the established cultural and teaching politics, which (especially in the second half of the 19th century) preferred Herbart’s philosophy rejecting at the same time Hegel’s ideas. (2) Hegel’s system became in Hungarian as well as in Slovak philosophy closely connected with the respective conceptions of national philosophy. It was the character of these national philosophies that influenced the reception of other ideas including those of Hegel.