CHARLES DARWIN AND LADY HOPE — THE LEGEND STILL ALIVE

Author(s): Grzegorz Malec / Language(s): English Issue: 29/2015

The theme of the present paper is the story of Darwin’s conversion as spread by Elizabeth Hope. Her article was published in August 1915. She wrote under the pseudonym “Lady Hope”, and her paper was titled “Darwin and Christianity”. Elizabeth Hope claimed that she visited Charles Darwin in autumn 1881, a couple of months before his death. Darwin during her visit was supposedly bedfast and reading Hebrews. During their conversation Darwin allegedly asked her to speak about Jesus Christ and sing some hymns in his summer house. I claim that (1) strong arguments exist that Lady Hope’s story is only the fruit of her imagination, and (2) all her adherents can only have hope that Darwin, renouncing his theory, returned to Christianity. Finally, I show some unpublished opinions of modern scholars which indicate that Darwin’s conversion never took place, and he never rejected his theory of evolution by natural selection.

Freudo Santykiai Su Neklasikine Mąstymo Tradicija Ir Jo Metafilosofijos Personažai

Author(s): Antanas Andrijauskas / Language(s): Lithuanian Issue: 63/2010

The article analyzes the metapsychological theory of Austrian neurologist, psychiatrist, psychologist, and initiator of psychoanalysis, Sigmund Freud. The article focuses on the philosophical sources and foundations of the theory which made a powerful impact on Western culture. Freud borrowed many ideas from non-classic philosophy and incorporated them into his own theory of psychoanalysis. In the structure of human psyche, Freud distinguished two conflicting drives: Eros and Thanatos, as fundamental instincts. The first is the life drive for survival and procreation; the second is the death drive for destruction and self-destruction. What Freud writes of them in his works resembles aspects of Schopenhauer’s The World as Will and Representation and Nietzsche’s The Birth of Tragedy but Freud claims that he formulated the concepts of the drives before he became acquainted with these works

İLETİŞİMSEL AÇIDAN SANATÇI ALGISINDA AUFHEBUNG ÇÖZÜMLEMELERİ

Author(s): Elif Yıldız,Tuba Gültekin / Language(s): Turkish Issue: 23/2016

In the philosophy of the universe, nature, and is seen as an important name in the systematic thought due to address the human presence in one philosophy and history's most obscure philosopher, one evaluated as Georg Wilhelm Friedrich Hegel in terms contributions offered by the dialectic of development, is named as the source of modern dialectics. Acknowledged as the most obscure philosopher and an important name in systematic thought due to his addressing the nature and human presence in his philosophy, Georg Wilhelm Friedrich Hegel is named as the source of modern dialectical due to the contributions he offered to the development of dialectic. Addressed by many thinkers within the history of philosophy and used under different meanings, use of dialectics in Hegel’s philosophy suggests a concept integrating with Hegel thought both in terms of showing the development form of thought and presence and a method shaping Hegel’s philosophy. Thus, Hegel philosophy and dialectic are regarded as having an equivalent meaning. In this regard, the study has focused on two main problems. Hegel's Aufhebung concept and Aufhebung action in the perception of artists were examined and has been associated with the sampled works of the artists. Descriptive research as the model of the study and qualitative research design in the method were used. Intentional scanning in the collection of the data, description of the idea in the analysis of the data, the analog sampling, one of intentional sampling methods, was used for the sampling. The cosmos of the study is limited with Leonid Tishkov and Almagul Menlibayeva. In analyzes of the paintings, concept of Aufhebung in Leonid Tishkov and Almagul Menlibayeva’s works was utilized.

Od Hegela k Marxu

Author(s): Nikolaus Lobkowicz / Language(s): Croatian Issue: 02+03/1983

The main issue of the controversy that has been going on for several decades under the title From Hegel to Marx is whether Hegel and his followers had been able to complete Western philosophy to such an extent as to require merely subsequent supplementations and corrections of that philosophy in certain particulars. Hegel’s philosophy made, among other things, three claims: first, to be the complete self-comprehension of the entire history of human thought hitherto; secondly, to be the final intellectual articulation of Christian religion; thirdly, to be the complete presentation of the possibilities of the political and social organisation of men. These claims determined to a considerable degree the activity of Hegel’s disciples and followers. The author gives an account of the debates on Hegel's philosophy after the death of its founder, the divisions among his disciples and supporters, and Marx's participation in this philosophical debate, his confrontation with Hegel’s philosophy as well as with the ideas of other Hegelians.

Stvaranje čoveka: Avgustin vs Hegel

Author(s): Nevena Jevtić / Language(s): Serbian Issue: 29/2018

Comparison of Augustine’s to Hegel’s vision of creation of man, as well as their understanding of soul, could show Hegelian contribution to deconstruction of long-lasted essentialist philosophical prejudice regarding the nature of man. Augustine’s understanding of soul is in the very core of the most influential current of western European theological tradition. To the extent that this tradition was intertwined with history of philosophy, his doctrine was very influential in the subsequent development of philosophy. Analysis of Hegel’s understanding of soul, as a auto-poiesis of sorts, gives nontraditional, even radically different, answer to the question of that which is the most defining trait of man.

Untersuchung über die Möglichkeit einer Theodizee anhand Kants und Schellings (1809). Metaphysik des Bösen

Author(s): Martin Moors / Language(s): German Issue: 1/2013

“World Spirit” by Georg Hegel: from Universe to the History of Mankind

Author(s): Svitlana Orlyk,Zoya Stezhko / Language(s): English Issue: 23/2019

The article analyzes the universal methodological potential of the philosophical theory of Georg Hegel in interpretation and forecasting of the universe from the study of rationally justified models of the Universe (along with the forecasting of new ones) to the clarification of the history logic and social processes optimization. Special attention is paid to the process of the formation of historical laws in the context of Georg Hegel's rational philosophy. The authors pay particular attention to the following issue. Some problems of philosophy are identified that reduce its effectiveness as a methodology of science as well as methods of their resolution; the necessity of analyzing the conceptual apparatus of science in relation to the categorical apparatus and principles of rational philosophy is shown; the place and role of interdisciplinary methodologies in particular scientific research are analyzed; the movement of abstraction in the process of formation of history as a science is shown; the peculiarities of history and its laws among other fundamental sciences are determined along with the influence of objective and subjective factors that cause low efficiency of the methodological apparatus in everyday life; the philosophical justification of the specificity of freedom and responsibility of ordinary citizens and representatives of the authorities is revealed; the need to change the priorities of history and philosophy is demonstrated through different population groups, with a special emphasis on the political stratum. The key conclusions and recommendations on the optimization of social processes in the logic of rational philosophy by Georg Hegel are formulated.

Lenin and Nietzsche in the Althusserian Perspective: Philosophy as Eternal Battle

Author(s): Alexander Sautkin,Elena Philippova / Language(s): English Issue: 3/2019

The article is devoted to the identification of some intersection points in the philosophical ideas of F. Nietzsche and V. Lenin. The analysis of Lenin’s views, given by Louis Althusser in a number of his works, can serve as the methodological basis for such a comparison. In this perspective, Lenin’s understanding of philosophy is characterized by the fact that philosophy is treated not only as a theory but, above all, as a practice of struggle for domination. Lenin and Nietzsche share the dynamic view of the universe, the idea of the leading role of contradictions and struggle in the world’s being. Philosophy appears as an expression of some hidden impulses, which are ultimately reducible to the will to power. Therefore, for both thinkers knowledge appears not as the result of pure and objective cognition, but as a product of the struggle of power instincts, and knowledge itself is a necessary element of any power order.

SCRIERI DESPRE NIETZSCHE. DINCOLO DE BINE ŞI DE RĂU. GENEALOGIA MORALEI

Author(s): Giorgio Colli / Language(s): Romanian,Moldavian Issue: 1/2016

Tragedijos mirties ir atgimimo motyvai F. Nietzsche's filosofijoje

Author(s): Aušra Polovikaitė / Language(s): Lithuanian Issue: 38/2004

The article focuses on an analysis of the death and rebirth of tragedy in Nietzsche’s philosophy. Nietzsche says that the poet Euripides, believing that the light of reason should illuminate all important things, turned to a new voice in Greek life: the powerful inquiring spirit of the philosopher Socrates. Socrates represents a rational optimism which declares that all things can and must be known. The optimism of reason is the death of tragedy. But, according to Nietzsche, logic can never lead the human mind to the ultimate secrets of all things. In various ways Nietzsche repeatedly suggests that the rebirth of tragedy is accomplished in “Thus Spake Zarathustra”. Nietzsche holds this work to be “involuntary parody”. So tragedy is redeemed as parody. Nietzsche, then, is laughing at himself, his doctrine of eternal reccurrence and tragedy. This irony displaces any attempt to secure a new truth on the basis of his works.

Tragedijos mirties ir atgimimo motyvai F. Nietzsche's filosofijoje

Author(s): Aušra Polovikaitė / Language(s): Lithuanian Issue: 37/2004

The article focuses on an analysis of the death and rebirth of tragedy in Nietzsche's philosophy. Nietzsche says that the poet Euripides, believing that the light of reason should illuminate all important things, turned to a new voice in Greek life: the powerful inquiring spirit of the philosopher Socrates. Socrates represents a rational optimism which declares that all things can and must be known. The optimism of reason is the death of tragedy. But, according to Nietzsche, logic can never lead the human mind to the ultimate secrets of all things. In various ways Nietzsche repeatedly suggests that the rebirth of tragedy is accomplished in “Thus Spake Zarathustra”. Nietzsche holds this work to be “involuntary parody”. So tragedy is redeemed as parody. Nietzsche, then, is laughing at himself, his doctrine of eternal reccurrence and tragedy. This irony displaces any attempt to secure a new truth on the basis of his works.

Neklasikinio mąstymo principai Kierkegaard'o „Egzistencinės krizės" filosofijoje

Author(s): Antanas Andrijauskas / Language(s): Lithuanian Issue: 36/2004

Kierkegaard’s non-classical principles of philosophical thinking are considered in this article. Special attention is given to his radical critique of the Hegelian system. That critique is regarded as more profound in comparison with Schopenhauer’s. Kierkegaard develops his own philosophy of “existential crisis”, opposing subjective will and internal changes to abstract thinking and external influences. His philosophy is that of the internal personal world and of free choice. To the famous motto of Cartesian rationalism cogito ergo sum, he opposes his own statement “I am here and think because I do exist here”. So, the notion of existence becomes fundamental for his philosophical reflections, focused on the topics of personal existence, destiny and perspectives of being. Since personal becoming never stops, the ability to exist is treated as a great art. The aim of genuine philosophy is not a knowledge of the external world but an inquiry into the deepest problems of personal being and creativity, of which the greatest enigma is existence. Hence Kierkegaard gives a new subject and new tasks to philosophy.

Apie tragiškumą ir jo alternatyvos galimybę Kierkegaard'o mąstyme

Author(s): Rita Šerpytytė / Language(s): Lithuanian Issue: 36/2004

In the article Kierkegaard’s concept of the tragic as it is presented in his early work The Tragic in Ancient Drama Reflected in the Tragic in Modern Drama is considered. The author shows that Kierkegaard reveals the tragic not on the first level of reflection, i.e. while constructing its “concept”, but on the second level, i.e. while rejecting an already constructed “concept” as incapable of visualising the tragic and by doing so to make it perceptible. This rejection of the conceptual is understood by the author of the article not as an action of nihilist thinking but as an action of tragic thinking present in all Kierkegaard’s works.

Neklasikinio mąstymo principai Kierkegaard'o „Egzistencinės krizės" filosofijoje

Author(s): Antanas Andrijauskas / Language(s): Lithuanian Issue: 35/2003

Kierkegaard’s non-classical principles of philosophical thinking are considered in this article. Special attention is given to his radical critique of the Hegelian system. That critique is regarded as more profound in comparison with Schopenhauer’s. Kierkegaard develops his own philosophy of “existential crisis”, opposing subjective will and internal changes to abstract thinking and external influences. His philosophy is that of the internal personal world and of free choice. To the famous motto of Cartesian rationalism cogito ergo sum, he opposes his own statement “I am here and think because I do exist here”. So, the notion of existence becomes fundamental for his philosophical reflections, focused on the topics of personal existence, destiny and perspectives of being. Since personal becoming never stops, the ability to exist is treated as a great art. The aim of genuine philosophy is not a knowledge of the external world but an inquiry into the deepest problems of personal being and creativity, of which the greatest enigma is existence. Hence Kierkegaard gives a new subject and new tasks to philosophy.

Husserlio intersubjektyvumo teorija kaip alterologija. Naujos genetinės fenomenologijos teorijos ir išminties tradicija

Author(s): Natalie Depraz / Language(s): Lithuanian Issue: 35/2003

The author attempts to demonstrate the current actuality of one of the main themes in Husserl’s phenomenology, namely, inter-subjectivity, and its ability for live encounters both with contemporary empirical research and ancestral wisdom traditions. The author suggests that Husserl himself provided an explicit possibility to disperse the former substantial egoity within the perspective of given intersubjectivity, revising the traditional subject/object distinction. The use of the method of genetic phenomenology, enriched with current empirical findings, namely, empathy, opened a path for a steady shift of emphasis from Egology to Alterology, as the appropriate means for an account on the holistic horizon of our intersubjectively lived experiences. Following this line, Husserl’s descriptions of the liminal forms of subjectivity, infants, animals, the insane and aliens, which used to be treated as marginal and deficient subjects, compels us to recognise their not missing, but generative status and enables us to become familiar with unknown dimensions of ourselves and with new horizons of our world. As generative subjects, they generate new views in us, states the author. As liminal subjects, they pave the way for an unlimiting of our own egoistic subjectivities.

Ką reiškia būti nihilistu po Nietzsche's?

Author(s): Rita Šerpytytė / Language(s): Lithuanian Issue: 34/2003

The article deals with the concept of nihilism in the thinking of the Italian philosopher Giorgio Colli. It becomes clear that Colli’s project, i.e. a specific approach to the origin of philosophy, allows us to speak about the nihilisitic vocation of philosophy. The author shows Colli’s nihilistic attitude to be established through Nietzsche’s nihilism. The latter, for Colli, is not a “concept”, but a route. In respect of Nietzsche’s philosophy, Colli treats script as a complicated thing: it is related to the nihilistic vocation of philosophy. The nihilistic structure of Colli’s thinking is determined by the great challenge that is set for philosophy: the challenge of ecstasy. The article raises the question about naming the effort of the philosopher who conceives a nihilistic vocation for philosophy. What could we get from the continous death of philosophy and of the esoteric attempt to express what can’t be expressed?

Neklasikinio mąstymo principai Kierkegaard'o „Egzistencinės krizės” filosofijoje

Author(s): Antanas Andrijauskas / Language(s): Lithuanian Issue: 34/2003

Kierkegaard’s non-classical principles of philosophical thinking are considered in this article. Special attention is given to his radical critique of the Hegelian system. That critique is regarded as more profound in comparison with Schopenhauer’s. Kierkegaard develops his own philosophy of “existential crisis”, opposing subjective will and internal changes to abstract thinking and external influences. His philosophy is that of the internal personal world and of free choice. To the famous motto of Cartesian rationalism cogito ergo sum, he opposes his own statement “I am here and think because I do exist here”. So, the notion of existence becomes fundamental for his philosophical reflections, focused on the topics of personal existence, destiny and perspectives of being. Since personal becoming never stops, the ability to exist is treated as a great art. The aim of genuine philosophy is not a knowledge of the external world but an inquiry into the deepest problems of personal being and creativity, of which the greatest enigma is existence. Hence Kierkegaard gives a new subject and new tasks to philosophy.

Husserlio intersubjektyvumo teorija kaip alterologija. Naujos genetinės fenomenologijos teorijos ir išminties tradicija

Author(s): Natalie Depraz / Language(s): Lithuanian Issue: 34/2003

The author attempts to demonstrate the current actuality of one of the main themes in Husserl’s phenomenology, namely, inter-subjectivity, and its ability for live encounters both with contemporary empirical research and ancestral wisdom traditions. The author suggests that Husserl himself provided an explicit possibility to disperse the former substantial egoity within the perspective of given intersubjectivity, revising the traditional subject/object distinction. The use of the method of genetic phenomenology, enriched with current empirical findings, namely, empathy, opened a path for a steady shift of emphasis from Egology to Alterology, as the appropriate means for an account on the holistic horizon of our intersubjectively lived experiences. Following this line, Husserl’s descriptions of the liminal forms of subjectivity, infants, animals, the insane and aliens, which used to be treated as marginal and deficient subjects, compels us to recognise their not missing, but generative status and enables us to become familiar with unknown dimensions of ourselves and with new horizons of our world. As generative subjects, they generate new views in us, states the author. As liminal subjects, they pave the way for an unlimiting of our own egoistic subjectivities.

Ar Kierkegaard'as buvo nihilistas?

Author(s): Rita Šerpytytė / Language(s): Lithuanian Issue: 33/2003

It is undoubted that the two recent centuries are marked by nihilism. In a popular and even literary sense; nihilism signifies a reference to experience, the main characteristic of which could be emphasized as the highest estimation of individual self-recognition in a chaotic, unintelligible world full of anxiety. The very first philosophical meaning of this phenomenon is usually linked with Nietzsche’s name. This thinker sees nihilism already as “historical motion in the direction of Nothingness”. Nietzsche’s thought, which opens up the philosophical perspective of nihilism, allows Heidegger to uncover the beginning of nihilistic thinking and to link the history of nihilism with the history of Nothingness. What is the place in this history of Kierkegaard? Was Kierkegaard a Nihilist? Looking for answers to such questions, we could consider the notion of Faith in Kierkegaard’s philosophy. Nihilistic points of Kierkegaard’s philosophy arise first of all in the nature of the questions themselves. In consideration of certain nihilistic points in Kierkegaard’s philosophy, let us search for the connection of this thought with the apophatic tradition in the history of philosophy (Pseudo Dionysius and Master Eckhart) and with the contemporary tradition of apophatic thought as well. Kierkegaard’s description of the motion of faith is not an explication of experience, but a link to immediate experiential relations with reality. By saying that Abraham sacrifices Isaac in the name of nothing, which means in the name of God, he draws a perspective of nihilistic thinking showing the limits of the reflection. Still differently from the mystical tradition of negative theology, he doesn’t attempt even to describe the dimension of faith as the dimension of experience by using the figures of an annihilative character. Kierkegaard’s nihilism, according to the direction of the annihilative step, structurally coincides with the nihilism that is operating in a negative theology discourse. Although in a Kierkegaardian perspective the apophatic theology appears as approaches of the same limit, the limit of discoursiveness and reflection, the real intention of negative theology is to transcend this limit towards the dimension of experience. And that is exactly the reason for Johannes de Silentio’s “dizziness “ and his “blackout”.

Problem systemu

Author(s): Andrzej J. Noras / Language(s): Polish Issue: XXX/2018

Problem with understanding the system is subject to analysis, with particular emphasis on position presented by Franz Kröner. The article is an attempt to show that Kröner's work is in line with started in the beggining of 20th century tradition of critical thinking towards philosophical system.