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1

Schelerova kritika fenomenologického pojetí předmětného apriori u E. Husserla

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Zhang W.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 2

205-218

EN

Scheler’s critique of Kant and his concept of a priori does, on the one hand, show a notable debt to Husserl, although Scheler adds to and deepens Husserl’s critique. On the other hand, however, Scheler also criticises Husserl’s own understanding of the concept of a priori. The material a priori as an ideal object in Husserl is, above all, connected with the so-called “Bolzanian turn”. Scheler’s critique of Husserl is rendered more profound as he increasingly penetrates the depth of the relation between Bolzano and Husserl. According to Scheler Husserl does not subscribe to soulless Platonism, allow he always conducts himself in a Platonist way. He subscribes instead to neo-Platonism, or rather to logical Platonism. Because the phenomenological reduction in Husserl is not, according to Scheler, conducted in a “pure” way, Husserl’s phenomenological experience (categorical intuition) is problematic. More exactly the relation between categorical and sensory intuition is problematic. Scheler’s ultimate goal is to ensure a primary status for categorical intuition and its contents (material a priori), as well as for the moral view and its correlates (material values), and last, but not least, for the phenomenologically material value ethics.

CS

Schelerova kritika Kanta a jeho pojmu apriori na jedné straně v mnohém navazuje na Husserla, avšak Scheller Husserlovu kritiku ještě doplňuje a prohlubuje. Na druhé straně však Scheler kritizuje i Husserlovo chápání pojmu „apriori“. Materiální apriori jakožto ideální předmět je u Husserla spojeno především s takzvaným „bozanovským obratem“. Schelerova kritika Husserla se prohlubuje spolu s tím, jak stále hlouběji proniká do vztahu mezi Bolzanem a Husserlem. Podle Schelera Husserl nepodléhá bezduchému platonismu, přesto však postupuje vždy „platonisticky“, podléhá totiž „neoplatonismu“, resp. logickému platonismu. Protože fenomenologická redukce není u Husserla podle Schelerova názoru prováděna „čistě“, je Husserlova fenomenologická zkušenost (kategoriální názor) problematická, přesněji řečeno, problematický je vztah mezi kategoriálním názorem a smyslovým názorem. Konečným Schelerovým cílem je zajistit primární postavení pro kategoriální názor a jeho obsahy (materiální apriori), právě tak jako pro mravní náhled a jeho koreláty (materiální hodnoty) a v neposlední řadě pro fenomenologicky materiální hodnotovou etiku.

2

Personálna identita v preferenčnom utilitarizme Petra Singera

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Volek P.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 2

191-203

EN

Based on his preference utilitarianism and its metaphysical assumptions originating from Locke’s empiricism, and based on distinguishing between the human being and the person, Peter Singer argues in favor of abortion, infanticide, experiments on embryos, and euthanasia. This article points to Singer’s insufficient argumentation and states that his assumptions stemming from empiricism are not justified. The main flaw in Singer’s argumentation consists in his psychological understanding of the concept of the person and its separation from the concept of the human being. His definition of the person has manifests weaknesses and is based on Quine’s non-substantial ontology which is unable to explain personal identity through time. For this reason, it needs to be supplemented by a more adequate definition addressing the need for a substantial explanation of personal identity. Personal identity is established by the connection between a particular soul with a particular body. The human person’s principle of identity is thus guaranteed by a particular human soul. Singer’s bioethical conclusions are thus shown to be indefensible.

SK

Peter Singer sa na základe preferenčného utilitarizmu a jeho metafyzických predpokladov, vychádzajúcich z Lockovho empirizmu a odlišovania človeka a osoby, vyslovuje za potraty, infanticídu, pokusy s embryami a eutanáziu. V tejto stati som poukázal na nedostatočnú argumentáciu Singera a neodôvodnenosť jeho predpokladov vychádzajúcich z empirizmu. Jej hlavným nedostatkom je empirické chápanie pojmu osoby podľa Locka a jej odlíšenie od pojmu človek. Táto definícia osoby ukazuje svoje nedostatky a zakladá sa na quinovskej nesubstančnej ontológii, ktorá však nevie vysvetliť identitu osoby v čase. Preto ju treba nahradiť adekvátnejšou definíciou, ktorá vychádza z potreby substanciálnej ontológie, ktorá zdôvodňuje identitu osoby v spojení konkrétnej duše s konkrétnym telom. Princíp indetnity ľudskej osoby tvorí konkrétna individuálna ľudská duša. Tým som preukázal, že aj bioetické dôsledky Singerovej teórie sú neudržateľné.

3

Můžeme si porozumět?

100%

Nesvadba P.

Filosofický časopis (Philosophical Journal)

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2010

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tom 58

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nr 2

263-272

EN

This article describes the prejudiced viewpoint“ involved in any perception of the world and its structures. This viewpoint is based on the degree to which the knowing subject is socially and historically anchored in a specific culture. In the opinion of the author, this „anchoring“ is by no means fatal. This is because a man can transcend it by consciously reflecting on it and also by „stepping back“ through asking questions about other things“. In the end the author may begin to understand otherness as a common place for meeting, and as a challenge to reveal the horizons of questions and the forming of their answers, and not as an appeal for unmasking of for a manipulative uniformism.

4

Přírodní výběr ad usum filosofů

63%

Vácha J.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 2

163-189

EN

This article provides a survey of conceptions which, in contemporary, largely naturalistically-orientated, evolutionary biology, broaden or break free of the so-called modern synthesis (here roughly synonymous with “selectionism”) - that is the standpoint according to which natural selection is by far the most important cause of the evolutionary process. Since the 1960’s a competitor has arisen to selectionism in the shape of the so-called “neutral theory” of evolution, according to which many genetic mutations are adaptively neutral and appear in the genome with frequencies that should be put down to chance (genetic drift) rather than to selection. The main stream of evolutionary biology today is coming to a certain compromise between these two approaches: it tends to allow neutralism at the level of molecular evolution, but to recognise the action of selection on mutations evinced at the level of the phenotype. The possibility of the sequencing of whole genomes has opened up the area of comparative genomics which, on one hand, has led to the reinforcement of neutralism especially in multi-celled organisms (Michael Lynch) but, on the other hand, has led to the recognition of the decisive role of the horizontal transfer of genes in microbes in the so-called pre-Darwinian phase of evolution (Carl Woese). This phase is interpreted as mainly non-selective, if not “Lamarckian”, and in each case it certainly entails the demise of the idea of a common ancestor and of evolution by small steps. A further corrective has been the emphasis of the fact that selection draws on material prepared by the duplication of genes or of whole genomes (Susumu Ohno). Beyond any possibility of analytical elaboration in population genetics there still remains the conception of so-called regulatory evolution (S. Carroll, E. Davidson) which, at a certain point, even results in the denial of the possibility of evolution by small steps. A particularly new standpoint, often put forward in direct contradiction to the current mainstream of evolutionary biology, presents a conception which is bound to the formal theory of dynamic systems and methodologically to the mathematical modelling of regulatory networks. It most frequently goes by the name of self-organisation or emergentism. Without denying the important role of selection, it puts constraints on it by pointing to the inner-organisational principles of living beings which, however, ultimately arise from basic physical laws. The principles of self-organisation indicate one path by which greater complexity of organisms and their components may be achieved in evolution. - Selectionism is confronted not only by the pressure of these unorthodox evolutionary approaches, but also by several unanswered internal questions emphasised by professional evolutionists themselves (among them Lewontin and Gould). A heavy penalty has been paid for the constitution of the theoretical basis of evolutionary biology – population genetics, namely the splitting of the individual organism into a genotype and a phenotype and the subsequent atomisation of both into isolated genes and their alleles on the one hand, and the isolated characteristics of the phenotype on the other. From that point of departure - according to the system-oriented authors - the evolutionary emergence of organic mega-complexity as such is rendered an insoluble problem (let alone the emergence of organic proto-subjectivity which, however, is beyond the scope of this survey). Not even long-term evolutionary trends are satisfactorily explained, according to the opinion of many authors. Selectionism is criticised for its facile appeal to “evolutionary just-so stories” which elude all possibility of verification. Overall, (naturalistic) evolutionary biology today recognises three principle evolutionary “mechanisms”: selection, genetic drift and self-organisation. This science is, however, in a state of rapid development and unexpected “emergences” in its own future progress cannot be ruled out - on the contrary. It would be very unwise for philosophers, who thematically draw on an evolutionary-biological base, to put all their faith in natural selection as the single decisive force in organic evolution - that would be to ignore the range and importance of the changes which evolutionary biology has undergone in the last decades.

CS

Článek podává přehled koncepcí, které v současné, převážně naturalisticky orientované, evoluční biologii rozšiřují či překračují tzv. moderní syntézu (v článku přibližně synonymní k „selekcionismu“), tj. hledisko, podle něhož je přírodní výběr zdaleka nejdůležitější příčinou evolučního procesu. Od 60. let 20. století vyvstal selekcionismu konkurent v tzv. neutrální teorii evoluce, podle níž jsou mnohé genetické mutace adaptivně neutrální a vystupují v genomu s frekvencemi, které jsou způsobovány spíš náhodou (genetickým posunem) než selekcí. Dnešní hlavní proud evoluční biologie směřuje k jistému kompromisu mezi těmito dvěma směry a odkazuje neutralismus na úroveň molekulárně genetickou a působení selekce na mutace, které se projeví na úrovni fenotypu. Možnost sekvenace celých genomů otevřela oblast srovnávací genomiky, která na jedné straně vedla k posílení neutralismu, zvláště u mnohobuněčných organismů (Michael Lynch), na druhé straně však i k poznání rozhodující úlohy horizontálního přenosu genů u mikrobů v tzv. předdarwinovské fázi evoluce (Carl Woese). Tato fáze je vykládána jako převážně neselekční, ne-li „lamarckistická“ a v každém případě znamená konec představy společného předka a evoluce po malých krocích. Další korigující směr zdůrazňuje, že selekce navazuje až na materiál připravený zdvojováním genů nebo celých genomů (Susumu Ohno). Mimo možnosti analytického zpracování v populační genetice zatím zůstává koncepce tzv. regulační evoluce (S. Carroll, E. Davidson), která v určitém bodě vyúsťuje až k popření možnosti evoluce drobnými kroky. Výrazně nové hledisko, často stavěné přímo do protikladu k dosavadnímu hlavnímu proudu evoluční biologie, představuje koncepce, která je vázána na formální teorii dynamických systémů a metodologicky na matematické modelování regulačních sítí, vystupující nejčastěji pod titulem teorie sebeorganizace nebo emergentismus. Aniž by se popírala důležitá úloha selekce, vyhrazují se jí meze (constraints) dané vnitřními organizačními principy živých bytostí, které však koneckonců pramení ze základních fyzikálních zákonitostí. Principy sebeorganizace naznačují jednu z cest, jak by mohlo v evoluci docházet ke zvyšování komplexnosti organismů a jejich komponent. - Selekcionismus je kromě tlaku těchto neortodoxních evolučních směrů konfrontován i s řadou vnitřních nezodpovězených otázek, zdůrazňovaných profesionálními evolucionisty samotnými (mezi jinými Lewontinem a Gouldem). Těžkou daní, která byla zaplacena za vznik teoretické páteře evoluční biologie - populační genetiky -, bylo rozštěpení jednotného organismu na genotyp a fenotyp a následná atomizace obou na izolované geny a jejich alely na jedné straně a izolované znaky fenotypu na straně druhé. Vyjdeme‑li z této výchozí pozice, pak se - podle mínění systémově orientovaných autorů - stává evoluční vznik organické mega-komplexnosti jako takové neřešitelným problémem (nemluvě o vzniku organické proto-subjektivity, která však už vybočuje z rámce tohoto přehledu). Ani dlouhodobé evoluční trendy nejsou podle mínění mnohých autorů uspokojivě vysvětleny. Selekcionismu se vytýká snadné vytváření „evolučních vyprávění“ bez možnosti je ověřovat. ouhrnně řečeno - (naturalistická) evoluční biologie dnes uznává tři hlavní evoluční „mechanismy“: selekci, genetický posun a sebeorganizaci. Tato věda je však v prudkém vývoji a překvapivé „emergence“ v ní samé nejsou v budoucnu vůbec vyloučeny, spíš naopak. Rozhodně nelze doporučit filosofům, kteří tematicky vycházejí z evolučně biologické základny, aby všechno vsadili na přírodní výběr jako na jedinou rozhodující sílu organické evoluce; neodpovídalo by to rozsahu a významu změn, které evoluční biologie v posledních desetiletích prodělává.

5

Povznášející teologie: rortyánské úvahy o filosofii náboženství

63%

Madzia R.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 6

833-848

EN

The article concerns itself with an interpretation of the philosophy of R. Rorty from the point of view of post-modern philosophy of religion. In the first part the author gives a detailed account of the context in which Rorty’s philosophy developed, and describes the groundplan of the basic epistemological and philosophico-social sources of his writings. In part two it is argued that, despite the fact that Rorty’s philosophy can be interpreted as thoroughly secular, or even atheistic, it can be brought into harmony with some conceptions of post-modern Christianity. On the basis of an analysis of some of Rorty’s (especially later) texts and thoughts, it can be shown that his view of the problematic of objectivity is not only in keeping with a certain, increasingly prominent, conception of religiosity, but that we are presented with a perspective which we can treat as a further building of bridges between the cultural and intellectual traditions, so typical of Rorty’s thought. The author attempts to demonstrate that Rorty’s final vision of society – in the conceptual framework of which a central role is played by such concepts as solidarity, romance and hope – is in certain important respects similar to the vision presented by such authors as G. Vattimo and J. D. Caputo.

CS

Článek se zabývá interpretací filosofie Richarda Rortyho z pohledu postmoderní filosofie náboženství. V první části se autor blíže věnuje kontextu, v němž se Rortyho filosofie vyvíjela, a mapuje základní epistemologická a filosoficko-sociální východiska jeho tvorby. Argumentační linie části druhé naproti tomu směřuje k prokázání skutečnosti, že byť může být Rortyho filosofie interpretována jako veskrze sekulární, až ateistická, je uveditelná do souladu s některými koncepcemi postmoderního křesťanství. Na pozadí analýzy některých (zejména pozdějších) Rortyho textů a myšlenek lze totiž dokázat, že je jeho pohled na předmětnou problematiku nejen slučitelný s určitým, stále výrazněji se prosazujícím pojetím religiozity, ale že se jedná o perspektivu, kterou můžeme nahlížet jako další rortyovské stavění mostů mezi kulturními a intelektuálními tradicemi. Autor se snaží prokázat, že Rortyho konečná vize společnosti, v jejímž konceptuálním rámci sehrávají centrální úlohu takové pojmy, jako jsou solidarita, romance či naděje, se v nosných momentech podobá té, kterou prezentují autoři jako Gianni Vattimo či John D. Caputo.

6

Dialog jako reálná naděje na obohacující vývoj lidstva?

63%

Schadel E.

Filosofický časopis (Philosophical Journal)

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2011

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tom 59

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nr 3

397-420

EN

This extensive study by E. Schadel is inspired by the pansophy of J. A. Comenius. The first of its three principal parts elucidates Comenius’ idea of a pansophical reform and his project of a universal reform of human affairs. The main topic of the second part is dialogue – its conditions and potentials. In this connection some further problems are discussed: the I –You relation as the medium for the elucidation of problematized things, the turn from instrumental reason to communicative reason, the phases of an integral dialogue, the onto-analogical foundations of the dialogue, the role of analogy as a combining „middle“ between an equivocal pluralism and an univocal monism, Trinity as process and „ultimate foundation“ of analogical thinking and dialogical speaking, etc. The final part pursues the idea of the divine dialogue as a paradigm for the inwardness of the human mind and for an institutional world reform. Comenius’ conception of a reconciliation of mankind in the fields of politics, science and religion is also examined.

7

O systemach filozoficznych

63%

Łukasz Gomułka Ł.

Humanum. Międzynarodowe Studia Społeczno-Humanistyczne

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2017

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nr 4(27)

69-79

EN

In the following article entitled ‘On philosophical systems’, the author makes an attempt to answer the question: ‘What is a philosophical system?’ In the article he uses one of analytical approaches, which is manifested in the thesis: dealing with philosophy cannot be reduced to dealing with the history of philosophy. The author claims that the first thing takes on a problematic and constructive dimension and not only reproductive and reconstructive. Obviously, studying ancient ways of doing philosophy, their aims and methods, has a certain philosophical value (or cognitive – generally speaking). However, the philosophical analysis itself cannot be come down to studying the history of philosophy.

8

Konfese Vojtěcha Kolmana

63%

Materna P.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 4

601-623

EN

This is a critical study of Kolman’s philosophy as it is expressed in the book specified in the text. The author concerns himself with specific places in the book which he takes to be important in the overall standpoint, and he comes to two conclusions one of which is critical while the second emphasises positive points.

CS

Toto je kritická studie Kolmanovy filosofie vyjádřené v uvedené knize. Autor se zabývá jednotlivými místy v knize, které pokládá za důležité z hlediska celkové koncepce, a dospívá k dvěma závěrům, z nichž jeden je kritický a druhý vyzdvihuje kladné rysy.

9

Konečně o eutanazii na půdě filosofie

63%

Strobachová I.

Filosofický časopis (Philosophical Journal)

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2011

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tom 59

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nr 3

421-425

EN

The situation in the area of ethics is dismal. Not coincidentally the cultivation of ethics has been left in the hands of those who have a special interest in the problem and the people in question are almost invariably associated with theology and religion. It is necessary to develop a discussion of ethics in the field of philosophy that focuses on concrete issues, first and foremost among which is the issue of euthanasia. However, both sides of the discussion should beware of various forms of simplification and dismissal. It is necessary to retain the complexity of the socio-political structures, and also to see the full complexity of pain and suffering. A secular ethics (and indeed ethics in general) dealing with the issue of euthanasia is, and remains, a challenge for the future. The feasibility of euthanasia is an integral part of the possible setting of that ethics.

10

Rortyho „Zrcadlo“ konečně v českém střihu

63%

Šíp R.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 6

849-867

EN

This article is a review study of Rorty’s book Philosophy and the Mirror of Nature, which was recently translated into Czech. In the first part, the reviewer compares the Slovak and Czech translations and draws attention to the qualities of the Czech. In the second part, the main structural points in Rorty’s argument are described – from the genealogical stress on the arbitrariness of modern conceptions of representation and the explanation of the reasons for the primacy of epistemology above ontology, to the critical deconstruction of this thought and to Rorty’s proposal of a new conception and new function of philosophy. In the following part, by the way of a response to T. Marvan, an inconsistency in Rorty’s work is drawn attention to – that is its continuing attachment to the modern tradition of thinking, something which detracts from the consistency of his anti-representationalism. In the final part of the article, a hope is expressed that the reading of the Mirror will be an inspiration for further reading of less fashionable, but rather ostracised, works and authors.

CS

Předložený text je recenzní studií Rortyho knihy Filosofie a zrcadlo přírody, jež byla nedávno převedena do českého jazyka. V první části recenzent porovnává slovenský a český překlad a upozorňuje na kvality toho českého. V druhé části přibližuje hlavní strukturní momenty Rortyho argumentu – od genealogického zvýraznění nahodilosti novověké představy reprezentace a vysvětlení důvodů k nadřazení epistemologie nad ontologii až ke kritické dekonstrukci této myšlenky a k Rortyho návrhu na nové pojetí a novou funkci filosofie. V následující části prostřednictvím odpovědi T. Marvanovi poukazuje na nekonzistentnost v Rortyho díle – na jeho přetrvávající příslušnost k novověké tradici myšlení, jež devalvuje jeho důsledný antireprezentacionalismus. V poslední části textu vyjadřuje naději, že se četba Zrcadla stane inspirací k četbě dalších – méně módních, ale přesto stejně ostrakizovaných – děl a autorů.

11

K nejstarším filosofickým publikacím Martina Heideggera

63%

Dvorský P.

Filosofický časopis (Philosophical Journal)

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2009

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tom 57

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nr 1

5-15

EN

The paper concerns itself with the beginnings of the development of Heidegger’s thought between the years 1909 and 1912, as witnessed in his articles and reviews for the university magazine Der Akademiker and in his first purely philosophical articles – The Problem of Reality in Modern Philosophy and Recent Investigations in Logic – which were published in 1912 in the Catholic Literarische Rundschau. These sources reveal how Heidegger’s growth from Catholic attitudes to a critique of the Aristotelian-Scholastic system was significantly influenced by his interest in the problematic of pure logic which led him to deal with not only the conception of Frege, but also the philosophical system of Heinrich Rickert.

12

Tři pohledy na první světovou válku

63%

Hála V.

Filosofický časopis (Philosophical Journal)

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2011

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tom 59

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nr 3

377-395

EN

Each of the philosophers whom the author focuses on in this article addressed not only the question of the meaning of the First World War, but also of war in general as a certain kind of phenomenon. Scheler and Patočka both share a generally phenomenological starting point and in particular they share an orientation that treats the war experience as one of transcendence (sacrifice, being “shaken”) of the everyday and its institutional bonds. In this respect, however, the two philosophers reflect wartime experience in an almost contradictory way: Scheler adores the engagement of war in the interest of nationalistically-understood goals, Patočka exalts the attitude of the „shaken“, consisting in „self-possession“ and in refusing „the appeals to mobilise“. Transcendence has, then, an opposite meaning in the two thinkers. Despite the generally problematic (especially nationalistically extreme) character of Scheler’s views, even here we find a stimulating reference to the nontransparency of a distinction between just and unjust wars and of its identification with aggressive and defensive wars. Patočka’s thought about being “shaken” does not, however, concern only wartime experience, but also plays an important role in a conception of the „spiritual man“, which had a significant resonance in the Czech intellectual milieu. Masaryk, against the background of the events of the First World War in their wider context of „world revolution“, formulated his own conception of the meaning of Czech history, consisting in the struggle between theocracy and democracy. This interpretation drew a critical reaction from J. Patočka. Masaryk was the only one of the philosophers treated here who, in his thoughts about war, reflected on the meaning of the First World War for political organisation and cooperation among nations in general. In his exaltation of the significance of democracy as the guarantee of the realisation of human rights, Masaryk can be seen as a philosopher who is close to the modern conception of moral and political philosophy (J. Rawls, M. Walzer, V. Hösle).

13

Dwa filary Cassirerowskiej koncepcji kultury

51%

Hamela-Dudek K.

Estetyka i Krytyka

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2012

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nr 4(26)

97-107

XX

The subject of this essay is Ernst Cassirer’s concept of culture and the two pillars being its foundation: functional theory of construction of the concepts and the philosophy of symbolic forms. The theory of relation concepts is a result of a struggle between critical philosophy and dogmatism, in other words, it replaces the transcendental Aristotle`s substance with the immanent function of judgment, which is to be the only objective and available reality to a man. Synthesis of knowledge, however, requires that the critical method cover all form of human spirit, not only the understanding of natural science. Especially since, as shown in the Cassirer’s Philosophy of symbolic forms, the common element in all this forms is a symbol. Finally, the purpose of cognition becomes for Cassirer the man himself, as well as his inexhaustible capacity to create culture. Measure to this is the spiritual autonomy – the only source of self-restraint and self-consciousness.

14

Subjekt za hranicemi postmoderny

51%

Hauser M.

Filosofický časopis (Philosophical Journal)

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2012

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tom 60

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nr 2

219-244

EN

The article has two parts. In the first, the author is concerned with the theories of the subject in the work of Alain Badiou and Slavoj Žižek which can be understood as theories that go beyond the horizon of the post-modern situation. Alain Badiou links his theory of the subject to his mathematised ontology which opens up the possibility of understanding the subject as an element that cannot be incorporated into a “situation” (of a given mode of presentation of “plurality”). The subject is a procedure of truth which is founded on fidelity to the truth-event. Slavoj Žižek, taking his lead from Jacques Lacan, formulates a theory of the subject grounded in an ontology which shows some similarities with the ontology of Badiou. The Real is active in this theory, creating gaps and empty spaces in the given symbolic order. The subject originates from an entry into the Real stemming from the crossing of the phantasm (traversé du fantasme), the subject of which divests itself of its substance (identity, enduring organisation of consciousness and self-experiencing) and emerges as a void. The author then attempts to pinpoint how these theories break out of the post-modern situation and also points to their problematic features. In the second part of the article a theory of the subject is developed which is informed by a breaking-free from the post-modern situation, but which attempts to overcome these problematic features. The author exploits Althusser’s conception of a symptomatic reading and a latent content. He connects these with Lacan’s and Žižek’s concept of a symbolic order and instead of the Real he substitutes latent content. This enables him to conceive the symbolic order from the point of view of dynamics and change. In this development of the theory of the subject support is found in Bachelard’s conception of the scientific subject as a process of purging the images that arise in the natural world. In this way we arrive at the concept of the subject-idea, which then posits, in addition to the subject bound up with physical being, a subject of knowledge. The subject of knowledge establishes itself as a threefold movement: as a movement in relation to the subject bound up with physical being; as a movement in relation to the subject-idea; and as a movement in relation to the latent content of the symbolic order. In conclusion it is shown, on the basis of Hegel’s interpretation of the daimonion, that the archetype of the subject of knowledge is Socrates.

CS

Článek se dělí na dvě části. V první se autor zabývá teoriemi subjektu Alaina Badioua a Slavoje Žižka, které lze považovat za teorie překračující horizont postmoderní situace. Alain Badiou spojuje teorii subjektu se svou matematizovanou ontologií, která mu dává možnost chápat subjekt jako prvek nezačlenitelný do „situace“ (daného způsobu prezentace „mnohostí“). Subjekt je procedura pravdy, která se zakládá na věrnosti pravdě-události. Slavoj Žižek, vycházející z Jacquesa Lacana, formuluje teorii subjektu opřenou o ontologii, jež vykazuje některé podobnosti s ontologií Badiouovou. Působí v ní Reálno, které vytváří mezery a prázdná místa v daném symbolickém řádu. Subjekt vzniká vstupem do Reálna, který je spojen s překřížením fantasmatu (traversé du fantasme), jež subjekt zbavuje jeho substance (identity, ustálené organizace vědomí a sebeprožívání), a subjekt pak vystupuje jako prázdno. Autor se pak pokouší pojmenovat, čím tyto teorie prolamují postmoderní situaci, a zároveň se snaží postihnout jejich problematické rysy. V druhé části článku autor rozvíjí teorii subjektu, která vychází z tohoto prolomení postmoderní situace, ale snaží se tyto problematické rysy překonat. Autor využívá Althusserovu koncepci symptomálního čtení a latentního obsahu. Ty propojuje s Lacanovým a Žižkovým pojmem symbolického řádu a latentní obsah dosazuje na místo Reálna. To mu umožňuje pojmout symbolický řád z hlediska jeho dynamiky a změn (historizace symbolického řádu). Při rozvíjení teorie subjektu se opírá o Bachelardovo pojetí vědeckého subjektu jako procesu očišťování od představ vznikajících v přirozeném světě. Tímto způsobem dospívá k pojmu subjekt-idea, který pak klade vedle subjektu spjatého s fyzickým bytím a subjektu poznání. Subjekt poznání se ustavuje jako trojí pohyb: jako pohyb ve vztahu k subjektu spjatému s fyzickým bytím, jako pohyb ve vztahu k subjektu-ideji a jako pohyb ve vztahu k latentnímu obsahu symbolického řádu. V závěru článku pak autor na základě Hegelova výkladu daimonion ukazuje, že archetypem subjektu poznání je Sókratés.

15

Rosyjski renesans religijno-filozoficzny wobec filozofii Kanta

51%

Mazurek S.

Estetyka i Krytyka

|

2012

|

nr 4(26)

215-221

XX

The paper constitutes an attempt to answer briefly the question how Russian religious philosophy (so called Russian Religious Renaissance) was influenced by the philosophy of Immanuel Kant. The author tries to sum up the Russian religious dialogue with Kant, describing its different levels and discordances, if not contradictions, among them. Kant became the inspiration for Russian moral thought, but in the Russian philosophy of history he was treated as a bête noir representing all vices of rational western civilization; for the metaphysics of all-unity he was an important polemical context, while he was, in fact, rather insignificant for the religious existentialism.

16

O dílčích typech filosoficko-antropologického pojetí člověka a křižovatkách antropologického myšlení

51%

Petrucijová J.

Filosofický časopis (Philosophical Journal)

|

2010

|

tom 58

|

nr 5

687-703

EN

The author defines three basic approaches to the conception of man which appear in the history of Western thought: essential, existential and interpretative. In the context of each approach she points to particular types of reflection of the human. Essentialism takes the form of either the kind that connects the common generic basis of man with reason (theoretical and practical), or the kind that connects the basis of humanity with the senses (observational and object-practical) and thus with naturalness. In the context of the existential approach the particular conceptions are viewed from the outlook of the principle What or who is the aim of going beyond the self, in which the basis of the individual is realised. Special attention is given to the particular types of the interpretative approach, including in general the hermeneutical, post-structuralist and post-modernist conceptions. The author presents a detailed analysis of the reflections on man in selected post-structuralist conceptions.

17

The Body as a Form of ID and Social Differentiation (In Ancient Greece)

51%

Sahaj T.

Human Movement

|

2011

|

tom 12

|

nr 4

385-390

EN

The aim of the article is the presentation of the philosophical approach towards the human body against a background of broader culture and social context. In ancient Greece, the corporeal nature of man was a category strongly linked with a precisely understood form physical culture, including both philosophy and medicine and what we would call today ‘physiotherapy’. In antiquity, rank and a person's social status was assessed not only by the quantity of material goods owned, but also by the superiority of one's body and their fitness level; the physical form. Those who were disabled were disposed of or outcast. The human body was treated as a kind of identification card, which contributed to the development of numerous social divisions. This paradigm was supported both in practice and theory by such outstanding thinkers as: Aristotle, Plato, Socrates, Hippocrates, Pythagoras and Diogenes of Sinope.

18

Philosophy and Power in North America: a Brief Introduction

51%

Mango P.

Studia Ełckie

|

2013

|

tom 15

|

nr 4

483-501

EN

Someone once claimed that every person is a citizen of two countries: of their own, and of the United States of America. This is obvious hyperbole, perhaps written when Europeans were even more fascinated by America’s political ex-periment, economic expansion, and population growth than by its popular cul-ture. Peoples the world over do not automatically identify with the United States; in fact, many define themselves in opposition to it. The article first ex-amines some primary political powers in American politics, and then traces certain distinct philosophies as responsible for affecting perspectives on centralized government, socioeconomic affairs, foreign policy, and socio-cultural issues.

19

The Ancient Hippocrates: Galen and the apology of medicine in the Protrepticus

51%

Komorowska J.

Classica Cracoviensia

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2014

|

nr 17

103-115

EN

Easy as it is to consider Galen’s Protrepticus a straightforward exercise in the art of hortative rhetorics, it seems advisable to consider the ramifications and the role played by the philosophical hypotext: given the details of the argument, one may easily be reminded of certain passages of the Platonic Gorgias, as well as the importance of the actual imagery exploited in the course of exposition. In doing so, the essay seeks to reevaluate the Galenic work and put it in the wider context of philosophizing discourses of the era.

20

Uniwersytet pod ostrzałem

51%

Zbrzeźniak U.

Kwartalnik Pedagogiczny

|

2016

|

nr 3(241)

48-62

EN

This essay discusses the main perspectives in the contemporary debate on university. In recent years the university became one of the most problematic institutions of our society. Debate on the future of the university began in the moment of transition from the industrial societies to the post-industrial societies. In the second half of the 20th century we witnessed a long process of replacing the old form of university by the institution of multiversity or a university governed by the rule of excellence. The process of transformation of university is still discussed within the academic milieu and we can observe a constant proliferation of critical approaches which tend to undermine conviction that the ongoing process of subjugation of the university to the economic rules is inevitable.