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The analysis of Leibniz’s heritage and phenomenology of virtuality in the title of this conference do not exhaust the whole variety of topics, but rather are the poles between which the discussion has been developing. Monadology of Leibniz became the place of concurrence of absolute identity and unique ecstatic that gave rise to a specific discourse of virtuality.
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Die Interpretation der Leibnizschen Monadenlehre ist bei Schelling transformiert in den eigenen Entwurf einer Identitätstheorie. Dies scheint ein der Philosophie selbst eingeschriebenes Verfahren zu sein: Theoriestücke vergangener Positionen werden zu Bausteinen neuerlicher Theoriebildungen, werden verwandelt und erlangen in verwandelter Gestalt neue Bedeutung. Zu denken geben muss nur die Tatsache, dass dieser Transformation des Vergangenen oft nur eine unzureichende, bisweilen einseitige, oft kurzsichtige, in jedem Fall aber eine ahistorische Interpretation zugrunde liegt. So interpretiert Schelling in der Tat die Monadenlehre, aber er interpretiert sie von vornherein im Bezugsrahmen der nachkantischen Transzendentalphilosophie: im Horizont der Frage nach dem Ding an sich, der Frage nach der Realität der Außenwelt, der Frage nach der Bewusstseinsimmanenz alles Seienden. Dadurch erscheint die Konzeption von Leibniz insgesamt verkürzt: Die Funktion Gottes als Schöpfer, als Garant einer prästabilierten Harmonie und Stabilisator der Vernunftwahrheiten, als ursprüngliche einfache Substanz (Abschnitt 47) muss in der Transzendentalphilosophie Schellingscher Ausprägung gestrichen werden. Für sie ist kein Ort mehr vorgesehen. An ihre Stelle rückt eine SubjektObjekt-Konzeption, in der die Individualität zwar abstrakt eingelassen ist, deren Basis aber eine Theorie der Selbstverursächlichung bildet, neben der und außerhalb ihrer ein philosophischer Gott nicht bestehen kann. Außerdem fehlen bei Schelling – das sei hier nur grob angedeutet – wesentliche Aspekte: etwa die politischen, sozialen und ethischen.
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One of the symbolic images to which Leibniz constantly entrusted the synthesis of his philosophy regards the idea of considering one and the same city from various visual perspectives. Such an image is diffused throughout all Leibniz’s writings and clearly reflects the philosopher’s interest for matters regarding perspective as well as optical phenomena. The point of view of its inhabitants can therefore be compared to a mirror that reflects some different portions of reality. But what do the city-viewers really see? Do they all see exactly the same thing? And assuming the plurality of points of view, how one can be sure that they share the same representative content? The paper presented here tries to offer a plausible interpretation of this topic also by linking different and somehow remote Leibnizian doctrines together.
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Leibniz's idea of creation is best epitomized by a note written by him on the margin of his work entitled 'Dialogus'. The note reads:'When God thinks things through and calculates, the world is made'. Simple calculations are almost mechanical. The true mathematical thinking begins when one is confronted with a problem that has to be solved, when starting from the known mathematical structure one has to construct a new structure, to comprehend its intricacies, the ways of its functioning, and its connections with other mathematical structures. And when one successfully applies the new mathematical structure to a physical theory, the new world is made. This was Leibniz's experience when he was discovering calculus and tried to apply it to mechanical problems. Leibniz's doctrine that our world is the best of all possible words is often ridiculed, but this attitude is the result of a very superficial reading of Leibniz's texts. In fact, God's calculations to choose the best possible world are similar to solving the variational problem in mathematics. Leibniz claims that in mathematical reasoning if there is neither 'maximum' nor 'minimum' nothing can happen. Similarly, if there were no world better that other possible worlds, God's wisdom would have not been able to create anything. Some consequences of this doctrine, concerning the nature of space, time and causality, are also considered.
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The critical analysis of main conservative and radical philosophical concepts of harmonization of interaction between social, cultural and natural components of human essence is undertaken. The possibilities of such concepts use for solution of modern global crisis of civilization are reviewed. The special attention is applied to world outlook, motivations and social ecology aspects of reviewed problems.
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The philosophical work of the one of the pioneers of modern economy, François Quesnay (1694–1774), is poorly known and rarely commented. Initially, he raises the philosophical questions on the margin of his medical theory, then, in the fifties he joins the circle of the encyclopedists, and beside of his economical contributions, he writes for Encyclopedy some philosophical texts, one of them seems to be more developed, the article on evidence. In my analysis, I propose to compare it with the thought of the founder of the modern philosophy of evidence recognized as criterion of truth, namely Descartes. Inspite of the severe critique of the doctrine of innate ideas or the cogito as result of methodical doubt, the physiocrate founds his philosophical project on a sensual subjectivity which experiences the initial evidence. Quesnay pursues his philosophical way marked by evidence, with the epistemological analyses on attention, memory, judgment, and will. Finally, he evokes the capital question of the liberty. The human as a sensual subject is not able to confirm his superiority over animal, so his liberty seems to be equal to animal. Quesnay finds solution in supernatural certitude inaccessible to the theoretical knowledge, but experienced in practice which can justify the only human liberty.
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The topic of this paper is Assen Ignatov’s extreme devotion to the Russian religious philosophy, especially to the intellectual inheritance of Berdyaev (and Dostoevsky). Ignatov (1935–2003), a former assistant professor in the Department of Philosophy at Sofia University, departed in 1972. As a political émigré in Germany Assen Ignatov, as it is well known, became an expert on sovietology. Being attracted by the Russian religious philosophy already at the time of his Bulgarian life he extended his knowledge of it during his practice at BIOst (Bundesinstitut für ostwissenschaftliche und internationale Studien) in Köln. Explaining how Russian philosophical thought and religion differ from their Western counterparts Assen Ignatov – being a “westerner”, nevertheless presents history as dramatic process following Berdyaev’s philosophy of freedom. The paper analyzes Assen Ignatov’s views on philosophy of history in its Russian religious version, on the phenomenon of communism, Eurasianism and Slavophilism, etc.
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Philosophers of the Enlightenment focused their efforts into promoting tolerance, constraining fanaticism, introducing laws or improving life conditions. Philosophers and their students had a role to play in the practical application of the policy of enlightened absolutism, but it was neither unimportant nor without consequences. They wrongly believed that rulers could be changed because there is an obvious similarity between many of the reforms and principles that they advocated. As the follower of the Enlightenment, being a social or an intellectual phenomenon, Martinovics insisted that the Enlightenment was primarily a philosophical phenomenon, basing his philosophical contemplation on Holbach’s and Spinoza’s thought. He sees himself as a part of the circle of philosophers who were chiefly responsible for propagating concepts of toleration, individual freedom, equality, security, liberty of expression and the press, and federalisation. These ideas were identified as the primary reason for the overthrow of authority, tradition, monarchy, faith, and privilege. Martinovics stayed faithful to these ideas, and at the time of the waning of enlightened absolutism, from adviser became a convict.
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In this paper I present Suárez’s conception on material substance in connection with two main aspects of his theory. The first aspect is “reification” of the intrinsic principles of a composite, which has led some interpreters to the claim that Suárez significantly prepared the way for the accession of Cartesian anthropological dualism. The second one is Suárez’s emphasis on the substantial unity of material composites. The analysis of the second aspect is conceived as a counterbalance to some uncharitable interpretations of Suárez’s hylemorphism. In the second part of the paper the relevance of Suárez’s arguments to contemporary debates on the ontological constitution of individuals is presented.
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Review of: René Descartes. Scientia & Conscientia, Zostavili J. Fiala a M. Polák. Západočeská univerzita, Plzeň 2005, 109 s.
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Review of: Diana Steinbergová: Spinoza, Preložil Emil Višňovský. Vydavateľstvo PT, Bratislava 2004, 120 s.
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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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Review of: Garrett Thomson: Descartes, Přeložil Tomáš Forró, Albert Marenčin – Vydavateľstvo PT, Bratislava 2004, 112 s.
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The article concerns Descartes‘ comment on an anonymous project of universal language. Author argues that Descartes‘ refusal of the project is based on implicit argument against very posssibility of the project. Descartes‘ comment can then be read as a dismissal of quite popular version of entlightenment reform, usually attributed even to Descartes himself, but according to the interpretation proposed here the argument is directed against a recipient of Descartes‘ comment, namely Marin Mersenne.
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Isticanje mjesta G. W. Leibniza u kontinuitetu razvoja logičke i epistemološke misli teško da može biti, precijenjeno. Da li po prirodi vlastitog genija, ili stjecajem okolnosti povijesne situiranosti unutar kojih su kolidirale ideje dvojice možda najvećih umova tog vremena — Leibniza i Newtona, formirana je ≫ideosfera≪ unutar koje ili prema kojoj su se u narednim stoljećima kretale brojne ideje od oblasti matematičke misli, logike, do tzv. fizikalnih teorija.
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The aim of the present text is to analyse the function of philosophical fictions in French 18th-century philosophy. These fictions are based on the idea of an innocent gaze, cast on our own culture and perception; such a gaze is often connected with a figure of alterity: a child, a stranger, a blind or deaf person etc. The author argues that this gaze, in fact, is most often refracted, that is to say, it is a gaze of the philosopher himself who only imagines the alterity in question. This principal thesis is illustrated by examples taken from two realms: the theory of perception (Condillac’s statue) and the theory of education (Rousseau and Mme de Genlis).
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Review of: David Hume, Rasprava o ljudskoj prirodi, Logos, Veselin Masleša
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Pod týmto názvom sa v dňoch 28.-29. 3. 1996 uskutočnila na Filozofickej fakulte UPJŠ v Prešove filozofická konferencia s medzinárodnou účasťou, žiaľ, bez francúzskych kolegov, ktorú organizačne i obsahovo pripravila Katedra filozofie. Veľké jubileum - 400. výročie narodenia R. Descarta, ktoré si pripomína v tomto roku celý filozofický i kultúrny svet, stalo sa mimoriadnou príležitosťou na aktuálnu filozofickú analýzu myšlienkového odkazu zakladateľa novovekej filozofie. Jednotlivé príspevky, ktoré na konferencii odzneli, boli orientované na rôzne dimenzie Descartovej filozofickej inciatívy.
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The seventeenth century theory of ideas, asrepresented by Descartes, Arnauld and Malebranche marks a radical transformation inrelation to the scholastic tradition, especially the thomist doctrine of knowledge. Thistransformation has, as features, the constitution of a representational knowledge, themodification of the role of intellect, from an ontological to an epistemological entity,and the definition of knowledge within the boundaries set up by consciousness. This transformationis expressed in Descartes’ distinction between objective and formal reality.
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This paper discusses the various strategies taken bySamuel Hartlib in order to approach Descartes. I argue that Hartlib tried, at least twice,to put Descartes in contact with his own philosophical agenda. However, none of theseattempts were done directly, but through the use of intermediaries. I detail the case ofthe 1638–1640 approach, then the 1648 letter exchanges, with a greater focus on thesecond episode (involving Henry More), which also reflects several additional philosophicalpoints. The aim of the paper is to go beyond Webster’s classical study of the correspondencebetween More and William Petty and to argue that Hartlib’s secondapproach carried the mark of another agenda, which was not that much directed towardDescartes, but with imposing Hartlib’s views at the University of Cambridge.
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