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ARISTOTELES NA HORE SAINT-MICHEL (VO SVETLE ROVNOMENNEJ PUBLIKÁCIE S. GOUGUENHEIMA)

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Sivák J.

Konštantínove listy

2017

tom 10

nr 1

140 - 149

This paper wants to bring to Slovakia the probably unknown controversy about the roots of Christian Europe, which was provoked by the publication (published eight years ago) of the work of the French medievalist and former professor at Sorbonne – and which continues unabated. Did Islam bring Aristotle to Europe, or did the Christian West have its own translators, especially at Mount Saint-Michel near the Atlantic coast of France? S. Gouguenheim´s answer to the first part of the question is negative. Followed by further positive opinions by historians, such as F. Braudel, and philosophers such as Roger-Pol Droit, R. Brague and others, this view is gaining more supporters. To the detriment of the formerly prevailing official opinion, current research also suggests the fact that Averroes himself had no influence within Islam, the Hellenization of which was very limited.

PAUL RICŒUR AKO METODOLÓG DEJÍN. VO SVETLE DIELA ČAS A ROZPRÁVANIE

100%

Sivák J.

Filozofia (Philosophy)

2013

tom 68

nr 9

752 – 765

The author argues that narration embodies the relationships of similarity (mimesis), namely between narration and lived time, between narration and the plot and between narration and the time of reading. He applies this structure to the history and historiography, which is more and more remote from narration. After a close analysis of the writings of the epistemologists of history of continental as well as Anglo-Saxon provenience (The school of annals, structuralism, analytic philosophy, phenomenology) he becomes convicted that history is still a narration though not based on a traditional plot, but on a quasi-plot.

OHLASY NA RICOEUROVO DIELO ČAS A ROZPRÁVANIE

100%

Sivák J.

Filozofia (Philosophy)

2015

tom 70

nr 4

307 – 320

„Procope“, a series of the Parisien publishing house Cerf, is designed to elicit critical discussions about selected authors, writings or issues. The first in this series has been Ricoeur’s Time and narrative in discussion published in 1989. Included in it are seven critiques or responses to Ricoeur’s Time and narrative written by philosophers, poets, and linguists, as well as the author’s replies.

P. RICŒUR O VINE A ODPUSTENÍ

86%

Smreková D.

Filozofia (Philosophy)

2013

tom 68

nr 9

766 – 778

The paper deals with Ricœur’s conception of forgiveness as related to guilt, which he articulated mainly in his “Memory, history, forgetting”. Forgiveness is paradoxical in itself: while related to something shameful, unjustifiable that one cannot forget, it also, according to Ricœur, gives one an opportunity to forgive. We forgive regardless of our feeling of being offended or humiliated, consequently the act of forgiving is grounded in something transcending mere exchange of forgiveness asked and forgiveness expressed. In his polemics with Jankélévich and Derrida concerning the unconditioned, resp. conditioned character of forgiveness Ricœur tries to decode its ground. The paper tries to shed light on what it means to forgive and why the guilt, even when forgiven, is still remembered, though not in its burdensome and paralyzing form.

INÝ ZNAK. MIMO DVOJITEJ ARCHEOLOGICKEJ HRY MICHELA FOUCAULTA

86%

Goldschmit M.

Filozofia (Philosophy)

2016

tom 71

nr 1

50 – 59

The Faulcaultian project called The Order of Things is inseparable from its metaphoric character which has not been scrutinized as yet. The literary effects of the latter are neither accidental nor scanty; on the contrary, they are the very supporting structure of the whole archaeological project. With Foucault sign, writing, as well as literature is reduced to epistemological positions or functions; therefore, he does not explore any of them as a hyperbolic madness of a possible sense. At that time he conceived of and defined signs and tropes in the frame of historicity of semiotics and tropology. What he omitted, however, was the idea of the sign as a grapheme as well as the metaphoric character of writing and history. Foucault’s work transcends the epistemic structure of the age of representation in a baroque style: the representation takes place on archaeological level. But it is just the point he should have transcended.