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The article discusses the issue of possibilities in the context of Abbagnano’s perspective on traditional philosophy. Following the founder of the philosophy of possibilities, certain philosophers were selected who in the opinion of the Italian existentialist had a significant impact on culture and philosophical tradition. Therefore, only three figures are discussed: Augustine, Descartes and Kant.
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The article deals with a controversy between absolutist and relationist conceptions of space and time. Comparison between Newton’s and Leibniz’s theories is drawn. Points of view of other philosophers who took part in the discussion are also analysed. Strong and weak parts of both theories are revealed. The article is not aimed at taking sides in the debate rather it provides the reader with a possibility to construct his own assessment. The publication states that premises of both conceptions of space and time are metaphysical rather than physical. However, this classical debate is still relevant in today’s modern scientific context.
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Review of: Antonio R. Damasio, Descartesův omyl, Mladá Fronta, Praha 2000. 259 s.
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There is much talk about “Plato-Kant canon”, but it is no less legitimate discourse about the “canon of Aristotle-Kant”. This communication aims to support the thesis about “Aristotle-Kant canon” with arguments from Aristotle’s work influences history on European metaphysics.
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This paper presents the development of the basic ideas of the European enlightenment. e philosophy of the enlightenment focused on rationalism and empirical materialism. These concepts had emerged from philosophical atheism. Human reason was brought to the fore, as a new basis for ethical, ontological and epistemological authority. We can find sources for these ideas in the philosophy of Cartesian and Spinozistic rationalism, and in the empiricism and mechanism of English and French philosophy.
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On one hand the Enlightement provided an opportunity for many scientific discoveries in a critical and free environment, and on the other hand, it led to the demolition of any mythological or metaphysical component in the social and political arena that resulted in the enslavement of people. On one side of the coin, the scientific developments, and social and political institutions that entitled the people to their freedoms were created by the Englightenment. On the other side of the coin, enlightenment led to another scenario that included a new set of relations by producing and sustaining suppression and domination. The main purpose of this study is to examine this latter scenario that reproduced superiority relations by taking into consideration Horkheimer’s and Adorno’s thoughts on Englightenment. First, the study explains the main arguments of the Enlightenment. Second, the role of the Frankfurt School that shaped Horkheimer’s and Adorno’s perspectives is discussed. In the final section, the criticisms of both philosophers are scrutinized through Odysseus’ adventures.
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In the stage of illumination, the soul is dying from the longing for the Spouse. It finds the most efficient way of moderating the pain of inevitable temporal separation in contemplative solitude. Since this solitude does not eliminate the distance, the soul craves for death, which promises it a beatifying meeting. It becomes the supreme goal for the soul and is presented by mystics as a fulfilled communication, or unification. The soul tends to it in a desperate trust in God, filled with a desire for self-loss. The soul tries to overcome with love the uncertainty, which shrouds its relation with the hidden God. This love incites in the soul the desire to see here and now, the impossibility of which is overcome by the ecstasy granted by grace. An ineffable inspiration, which allows the soul to communicate with God, is articulated in the mystical communication thanks to the gift of writing (charisma affabilitatis) and successful use of the metaphor.
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The article analyzes the religious worldview in Lithuania at the end of 18th century. This worldview en gross could be extrapolated into two major alternatives – catholic traditionalism, that is traditional theism and, second, deism related conjoined with the ideas of the Enlightenment. The problem is raised: Does the more radical alternative to deism, that is, atheism exist at this time? The article attempts to answer in the affirmative. A radical libertine trend in the worldview existed in Lithuania. The works of the best known French atheist D’Holbach were acquired. The article presents a manuscript copy of the text of d’Holbach and considers some ideas related with the fact of its presence.
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The paper discusses the concept of distribution of ideas and, accordingly, of knowledge, which can be found in the early modern metaphysics. This concept was not completely developed and was overshadowed by the concept of objectivity. An attempt to formalize the distributivity is made. The role played by the idea of distributive knowledge in pre-Kantian metaphysics is demonstrated with a special attention to Leibniz’s doctrine. We argue, that the events of communication between individuals are based on points of distributive knowledge.
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Review of: Benedikt Spinoza: Renati des Cartes Principia philosophiae more geometrico demonstrata / René Descarta Principy filosofie způsobem užívaným v geometrii vyložené, Přeložil Martin Hemelík, Filosofia, Praha 2004, 244 s.
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Decembra 1930 navršilo se je sto godina od smrti Benžamena Konstana, ≫oca parlamentarnog liberalizma i psihološkog romana ≪, kako ga nazva jedan njegov skorašnji biograf.
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The article considers how the concept of “positive” metaphysics of Henri Bergson is related to the tradition of classical as well as non-classical philosophy. It also analyzes the leading ideas and doctrints of intuitivistic philosophy. The influence of the main leading philosophers on Bergson’s thinking and teaching is concisely discussed, focussing attention on such non-classical thinkers as Arthur Schopenhauer and Friedrich Nietzsche. Relaying on the analysis of Bergson's philosophical texts, the peculiarities of his “positive” metaphysics is shown.
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Bernard Mandeville is a Dutch thinker, known especially for his own works on ethics and economics. His magnum opus is ‘The Fable of the Bees or Private Vices, Publick Benefits”. In this work, Mandeville argues that all people actually are selfish and this selfishness is both natural and virtuous. In accordance with Mandeville, qualities like kindness and honesty, instead of contributing the improvement of the society, it regrets the progress. Vices appeared even in the smallest part of a society, allow almost all to live in the paradise. The most obvious indicator of this is the prosperty and happiness of the societies in which all people are selfish. Because of everyone from lawyers to doctors and from barbers to clerics are thinking themselves in a selfish manner, an unbelievable prosperity is being appeared in the society. Accordingly, behaving that are benevolent to give rise to a society in which life is impossible. The most obvious reason for that is the pursuing of selfish purposes of oneself creates a sponteneous order. With this concept of spontaneous order Mandeville has influenced Adam Smith and given him a ground for his ‘homo economicus’.
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The article deals with problems of evil, good, necessity and freedom in the philosophy of Leibniz. It also compares Leibniz‘s thinking with that of other philosophers. My considerations are based upon Leibniz‘s “Theodicy. Essays on the Goodness of God the Freedom of Man and the origin of Evil”, “New Essays on Human Understanding” and other shorter texts of Leibniz. My article highlights the justification of metaphysical, physical and moral evil. It analyzes the differences between the absolute and the hypothetical, metaphysical and moral necessity, and the relations between determination, freedom and necessity. The free will and the principle of the best that motivates intelligent beings are analyzed. Finally, it examines the concept of good as pleasure that motivates the will. Here special attention is paid to the original concepts of semi-pleasure and semi-suffering.
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The paper discusses Leibniz’s project for a lingua universalis undertaken in his first period, 1666- 1679, when he was enthusiastic about the possibility of creating a universal language based on the “alphabet of human thought”, which he viewed as the “most important instrument for the perfection of the human mind”. The article analyzes the main issue confronted by the young Leibniz, i.e., the creation of a list of “primitive notions”, also discussed by Descartes in his letter to Mersenne from 20th November 1629. Leibniz’s response to the issues raised by Descartes is outlined together with how he resolved them by means of the theory of so-called “blind thought” (cogitatio caeca). The article concludes with a brief account of the influence these ideas in Leibniz’s work had on the 19th century pioneers of modern logic.
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When Descartes made his scientific work public he ushered in a worldview based almost entirely on mechanical motion, which brought along a complete rejection of “occult” forces. Thus, the foundation of astrology was equally rejected by many prominent Cartesians. However, the popularity of Descartes’ system lead to its rapid adoption by many subjects, astrology included. Here, I will take a look at the curious case of Claude Gadroys, whose primary work, Discours sur les influences des astres (1671), defends a mechanical account of astrology that accords with Descartes’ principles.Gadroys’ Discours employs a sophisticated strategy to rehabilitate astrology of the 17th century against Pico della Mirandola, among other critics. Gadroys’ theory even incorporates Descartes’ discovery, contra the scholastics, that the sublunary and celestial spheres do not differ in kind. Surprisingly, Gadroys uses Descartes’ discovery to substantiate the stars influencing the Earth, whereas earlier astrologers required such a distinction. Gadroys’ adoption of Cartesian philosophy highlights two major theses. First, the advent of mechanical philosophy in no way necessitated the downfall of astrology; instead, it merely changed the direction of astrological explanation for those that followed current science. Second, it shows selective nature of Cartesian explanation and hypotheses.
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U dvanaestom poglavlju Biographie Literarie Samuel Taylor Coleridge (1772- 1834) će napisati: "Sveukupno znanje proistječe iz podudarnosti objekta i subjekta" 1 (CW 7,1:252) i time dotaći ključnu temu u svojoj teoriji, temu pomirenja suprotnosti (reconciliation of opposites), povezanu s Coleridgeovim nastojanjem da formulira jedinstvenu teoriju života i dokine teorijsku podijeljenost nauke, umjetnosti i kršćanske vjere.
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[John Schuster, Descartes-Agonistes: Physico-mathematics, Method & Corpuscular-Mechanism 1618–33, Dordrecht: Springer, 2013; Frédéric de Buzon, La Science cartésienne et son objet. Mathesis et phénomène, Paris: Honoré Champion, 2013] 1
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The submitted paper offers a philosophical analysis of contemporary society based on the ideas of Immanuel Kant’s practical philosophy. Kant focused on the issue of society in terms of the a priori principles of freedom, equality, and independence and his ideas on social issues are analysed in the first part of the paper. The analysis then serves as a prerequisite for philosophical-critical assessment of contemporary society, especially in the region of Central Europe, presented by philosophers and authors of various fields of study. In the second part of the paper the authors aim to analyse basic social problems of contemporary society and its situation from the point of view of philosophical criticism and referring to the topicality of Kant’s ideas in today’s philosophical thought.
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