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DAS TELEOLOGISCHE DENKEN BEI NICOLAI HARTMANN. EINE AUSEINANDERSETZUNG ZWISCHEN HARTMANNS THEORIE DER FINALITÄT DER NATUR UND KANTS AUFFASSUNG DER TELEOLOGIE

Author(s): ANDREA SCANZIANI / Language(s): German Issue: 1/2019

The work aims at presenting an interpretation of Nicolai Hartmann’s investigation of teleology, which would make possible a confrontation with Kant’s critical philosophy and teleological thought. Kant’s influence on the theoretical position assumed by Hartmann regarding the problem of finality is elucidated in the article. Kant’s influence on Hartmann will be explained in two steps: by considering the definition of purposiveness as a heuristic principle and by analyzing Hartmann’s approach to the problem of human freedom. Then Hartmann’s analysis of the categories is addressed, the philosopher’s exposition of the origin of the final nexus in the structure of consciousness being fundamental for his entire interpretation of the problem of teleology. By means of that, the faculty of consciousness to set for itself a purpose and its temporality as the origin of this faculty are analyzed. Hence, the question about the categorical claim of finality turns into the problem concerning its position with respect to the level of Being as exposed by Hartmann. Following that, the case of the organic is investigated, where the question of teleology is crucially at stake. Even though finality and purposiveness are necessarily given as related to a consciousness,this latter cannot represent something dominating the world and the organic. That excludes the possibility of finality in the organic—at least in this form. Considering Kant’s influence on defining the heuristic principle and causality of human freedom, monism in the determinations of reality is excluded in principle, while the position and possibility of finality in nature are newly defined.

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Feministička kritika Hegelovog poimanja žene

Author(s): Milena Stefanović / Language(s): Serbian Issue: 11/2009

In this work the author explores the relation of feminist criticism to Hegel’s philosophy, and from a gender perspective interprets his views regarding women, which are the subject of numerous feminist discussions. The substantial concern lies in defining Hegel’s understanding of the relation between woman and nature. This is because the feminist criticism of Hegel’s philosophy, as being misogynous, racist and nationalistic, is based on the argument that Hegel was positioning women, as well as some races, within the topos of natural-unfree-animalistic. Also, the conceptual crux of this paper emphasizes Hegel’s explication of the infi nite right of the subject to their own beliefs, as an anticipatory potential of the modernity, set within the contemporary context of demands and emancipation struggles of different marginalized groups.

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Sacrifice et Sacrifice (Opfer et Aufopferung) Les sacrifices pour la patrie chez Hegel

Author(s): Petar Bojanić / Language(s): French Issue: 7/2007

Der Text unternimmt den Versuch, Hegels Verwendung und Differenzierung der Begriffe „Opfer“ und „Aufopferung“ zu rekonstruieren. Im ersten Teil der Untersuchung werden der Ursprung und die Bedeutung dieser Begriffe in den wichtigsten Texten der deutschen Philosophie vor und nach Hegel erforscht. Der zweite Teil ist einer detaillierten Analyse von Hegels Syntagma „Opfer für die Heimat“ bzw. „Opfer für das Vaterland“ gewidmet, das sich bei Hegel in unterschiedlichen Texten findet. Im Kontext des Krieges und des Kampfes gegen den Feind, im Kontext von Hegels Patriotismus und im Hinblick auf die Bedeutung des Opfers für sein philosophisches System und für die Institutionalisierung des deutschen Staates können die Unterschiede zwischen Opfer und Aufopferung verfolgt sowie deren Bedeutung für Hegels Denken nachvollzogen werden.

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Hegel danas

Author(s): Vojin Simeunović / Language(s): Serbian Issue: 5-6/2006

Hegel is the founder of modern philosophy. V. Hösle declares that in his work Hegel's System. The category that Hegel founds modern philosophy on is the category of spirit. With that category Hegel overcomes the categories of consciousness and self-possession that determine the standpoint of the subject. The category of spirit expresses what is general, mutual, universal, collective. It is about the general spirit, mutual spirit, national spirit, collective spirit, never about the spirit of some individual and something that is partial and separate. On the basis of Hegel's philosophy also formed Heidegger his opinion so together with Hegel forms united contemplative empire as it was formulated by H. G. Gadamer.

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Ideja spekulativne fizike. Šeling i Hegel

Author(s): Mirko Aćimović / Language(s): Serbian Issue: 5-6/2006

The paper discusses the idea of speculative physics, starting from its general concept given in Schelling’s and Hegel’s philosophy, which is then examined in its theoretical bases with the categorical concepts, such as, the world, nature, matter, motion, space and time. For Schelling, philosophy of nature is “spinozism of physics”, which is risen towards the philosophical idea of revelation. Hegel admitted that Schelling understood that the truth of nature, the nature in itself, was the intellectual world, but that the totality of determinations of nature were not proven and developed as the necessary progress of that what was logical, that is, of thinking. When the existence of the forms of the mind (Geist) in nature has been proven, philosophy of nature can be said to have a speculative content, since philosophy of nature is, after all, according to Hegel, a thoughtful observation of nature, the speculative physics. Schelling went towards the concept of nature instead of the metaphysics of nature, but nature was for him “a dead, frozen intelligence”, “the external way of existence of the system of thoughtful forms”. However, Schelling was the one to place the nature in the concept and the conceptual form, setting the concept on the place of the usual metaphysics of understanding, which changed the categories of thinking from their bases. Hegel set himself a task to replace the usual categories of understanding with the forms of reason, founding the philosophy of nature as the science of speculative physics.

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Metafizika

Author(s): Georg Wilhelm Friedrich Hegel / Language(s): Serbian Issue: 5-6/2006

Logika prestaje tamo, gde prestaje odnos, a njegovi elementi se osamostaljuju kao za sebe bivstvujući; utoliko što spoznaja, kao refleksija u sebi samoj postaje svoj prvi momenat, kao za sebe bivstvujuća pasivnost izvan spoznaje, kao drugi momenat, koji svoju refleksiju razvija u samom sebi i postaje drugo sebe samog, kao ono, što je odnos prema nečemu drugom. Kao ono što se odnosi na sebe, ta diferentna spoznaja stavlja to drugo sopstvo kao drugo sopstvo, ono za nas više nije drugo, već za sebe, ili ono negira sebe; jer jedinstvo refleksije je ono što u momentima spoznaje ostaje sebi jednako, a njegov drugobitak (Anderssein) je za njega samog, ono je svoj momenat, ono je samo sebi ideelno. Za nas je taj njen predmet celokupna spoznaja; za nju, kao formalnu spoznaju, to je ono negirano u predmetu, ono drugo. Drugobitak ima samo negativno značenje sebe samog; predmet je određen samo kao to drugo, i sam je u njemu samo negiran. Metafizika je po sebi ta forma spoznaje, ono negativno za spoznaju. Njen tok ili spoznaja koja iz svoje druigosti dolazi do sebe same, spoznaja što postaje spoznaja, jeste da to indiferentno drugo postane diferentno u odnosu na isto i da se određuje samo kao negacija istog, pri čemu spoznaja kao ono što je jedino pozitivno, postaje pravi Po sebi. [...]

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Kierkegaad’s Criticism of the Absence of Ethics in Hegel’s System

Author(s): Jon Stewart / Language(s): English Issue: 3/2005

Although Kierkegaard is often hailed as one of the greatest philosophers of the nineteenth century, he seemed, at least in the early part of his intellectual career, not to have understood the technical use of the concept of actuality or „Wirklichkeit” in the German philosophical tradition. To be sure, he was not the only one to misunderstand this usage; there was considerable confusion surrounding Hegel’s famous statement from the Philosophy of Right in 1821, „What is rational is actual and what is actual is rational.” This had been given so many negative interpretations that Hegel felt himself obliged to explain it again when he published the second expanded edition of the Encyclopaedia of the Philosophical Sciences in 1827. The formula was taken by some to be a straightforward defense of the social and political status quo and was thus seen as a justification of all forms of existing oppression. This is of course not what Hegel meant with this admittedly paradoxical formulation. [...]

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Epohalni smisao Kantove filozofije

Author(s): Milenko A. Perović / Language(s): Serbian Issue: 1/2004

Pouzdanost istorijsko-filozofskih sudova o epohalnom značenju Kantove filozofije, koja je otvorila tematski, svjetonazorni i duhovni prostor za moćnu misaonu struju filozofije njemačkog idealizma, nije u biti pokolebana preovlađujućim skeptičkim i ciničkim držanjem potonjih prominentnih recepcija filozofskog nasljeđa. Nekoliko temeljnih postavki može konstituirati tematsko polje za odbranu te pouzdanosti. [...]

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Kantova etika

Author(s): Milan Kangrga / Language(s): Croatian Issue: 1/2004

Kad kažemo „Kantova etika", onda se to određenje mora uzeti samo - uvjetno. Ta tvrdnja može, dakako, začuditi svakoga tko iole nešto zna o Kantu uopće, a o njegovoj moralnoj nauci posebno, a pogotovu će to biti jedna provokativna teza tzv. „stručnjaka", dakle za etičare u prvom redu. Međutim sam Kant pristupa tome moralnom fenomenu prije svega toliko upitno da ga taj njegov, dakako metodički, put i pristup dovodi do odlučnog, mogli bismo reći skeptično formulirana pitanja o samoj mogućnosti utemeljenja jedne etičke refleksije (dakle argumentirano zasnovane etike kao nauke o moralu, a prije svega moralnosti same). [...]

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"What are We to Do, and What May We Hope for?" A Semi-Kantian Treatment of the Second and the Third of Kant’s Three Big Questions

Author(s): Fritz Wenisch / Language(s): English Issue: 1/2004

I am not a Kantian. In fact, I consider the outlines of the Kantian system as he developed it in his first Critique as incoherent in several respects. Two of them are: First, as Fichte suggested, the very concept of a thing-in-itself causes an insurmountable problem for Kant; for how can one know that an entity supposedly totally unknown to us is the origin of the chaos of sense perception? Second, there is the well-known related difficulty with respect to causality, a category supposedly applicable only in the realm of phenomena, while at the same time, the non-phenomenal thing-in-itself somehow is to "give rise to" the chaos of sense perceptions. As a minimum, this comes dangerously close to a strictly forbidden transcendent application of causality2. I consider both problems as fatal to the Kantian system. [...]

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Парадоксы свободы в философии Канта: актуальное значение

Author(s): Nelly V. Motrošilova / Language(s): Russian Issue: 1/2004

За два столетия, прошедшие со дня смерти Канта, в сфере человеческого духа произошло неисчислимое множество важных событий. Если искать в этой истории устойчивые интеллектуальные тенденции, то одной из них должен быть признан постоянный и растущий интерес к философии великого Канта. А если, далее, мы будем отыскивать самый общий и самый значимый ответ на вопрос о причинах непреходящего влияния кантовской философии, то мы, скорее всего, скажем - вместе с Гегелем и многими другими выдающимися мыслителями разных стран и народов: суть в том, что принцип свободы является одним из фундаментальных принципов (у Гегеля сказано) — кантовского учения. Принцип свободы действительно пронизывает всю кантовскую философию. Отсюда примечательное созвучие между учением Канта и целыми столетиями истории человечества, тенденция которых может быть усмотрена в трудной и противоречивой борьбе индивидов, стран, континентов, всего человечества за свободу и свободы в самых разных смыслах - и, прежде всего в борьбе за признание и соблюдение прав и свобод каждого индивида. [...]

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Istina, pravda, mir

Author(s): Vojin Simeunović / Language(s): Serbian Issue: 1/2004

The author discusses Kant's philosophical work "Eternal Peace". The work was published in 1795 and had a great influence on the development of the specific political and legal theories in the 19th century Europe. The influence of this work grew as time passed by, and reached its peak in the 20th century. The First and Second World War made the issue of peace between people subject of the philosophical interest. Kant viewed the idea of peace as a philosophical issue and as a central problem of each philosophy. Without peace nothing has sense in human life. This is why Otfricd Hoffe released an anthology in the honour of the 200 anniversary of Kant's work. All the authors presented in this anthology underline the huge importance of Eternal Peace.

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Problem pokretača moralnosti u Kantovoj etici autonomije

Author(s): Vladimir Ž. Milisavljević / Language(s): Serbian Issue: 1/2004

Dieser Aufsatz untersucht die Entwicklung der Kantischen Ethik der Autonomie im Lichte der Frage von der Motivation des moralischen Handelns. Kant hat zunächst dem Prinzip der Autonomie des Willens nur eine beschränkte Tragweite innerhalb seiner Moralphilosophie zugeteilt. So ist die Übereinstimmung des Willens eines vernünftigen Wesens mit sich selbst bei Kant zuerst nur das Prinzip der Beurteilung des moralischen Handelns. Von dem Prinzip der Beurteilung der Moralität unterscheidet Kant, den Theoretikern der britischen moral-sense Schule folgend, das Prinzip deren Ausübung. Als „Triebfeder“ der Moral reicht die Vernunft nicht aus. So sind die aus der Religion hergenommenen sinnlichen Motiven nicht nur erlaubt, sie haben vielmehr bei Kant eine etscheidende Bedeutung für die „Exekution“ der moralischen Normen. Das Prinzip der Autonomie erfordert jedoch nicht nur die Erkenntnis des Moralgcsetzes, sondern auch die Motive des diesem (Jezetze untergeordneten Handelns aus den freien Willen des vernünftigen Wesens vollständig abzuleiten. Gerade im letzteren besteht nach Kant der Unterschied der Moralität von der blossen Legalität. So liegt die Konsequenz einer Ethik der Autonomie in der Aufhebung der Dualität von Beurteilung und Exekution. Am Ende der Entwicklung der Kantischen Moralphilosophie steht die Lehre von der Achtung für das moralische Gesetz, bzw. von dem moralischen Gezetze selbst als dem einzigen „Triebfeder“ der Moralität. Dies hat zur Folge die vollständige Unabhängigheit der Moral von der Religion. Ausserdem hat die Kärntische Auflassung von einer intellektuellen Kausalität aus Freiheit, bzw. von der Vernunft als einer tätigen Ursache eine entscheidende Wende im Bereiche der Theorie der Vernunft bewirkt. Am Ende des Aufsatzes werden die gennanten Konsequenzen betrachtet im Lichte der philosophischen und theologischen Rezeption der Kantischen Ethik. Kants Zeitgenossen und Nachfolger haben früh Zweifel gegen die Lehre von der Achtung als dem einzigen Triebfeder der Moralität gemeldet. Ihre Probleme konnten sie jedoch nicht durch eine lokale Modifikation im Felde der Molivationslehre lösen, ohne das Prinzip der Autonomie preiszugeben. Sie waren letztlich genötigt, die kantische Frage von einer Vernunft, die in sieh selbst die Kraft ihrer Vollendung schliesst, auf eine ganz andere Grundlage zu stellen.

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Etika dužnosti i susret sa bližnjim: Imanuel Kant i Emanuel Levinas

Author(s): Safet Bektović / Language(s): Serbian Issue: 1/2004

Kant and Levinas are two prominent modern philosophers of ethic who have totally different views of the origin of moral. As a "rational being" with a .free will", a human being is – according Kant - an "autonomous moral subject" and one's own lawgiver. In opposition to this, Levinas emphasizes that morality originates from outside. through the encouncter with "the other" This means that it is not one's inner consciousness, but the face of the other" that appeals to and motivates moral action. This article is an attempt to compare the two views tin relation to a possible foundation of universal moral principles.

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Šta znači: orijentisati se u mišljenju

Author(s): Immanuel Kant / Language(s): Serbian Issue: 1/2004

Svoje pojmove možemo da postavimo vrlo visoko, i pri tom još veoma mnogo da apstrahujemo od čulnosti, za nas će ipak još uvek da ostanu vezane slikovite predstave, čije je pravo određenje da njih, koji inače nisu izvedeni iz iskustva, učini sposobnim za iskustvenu upotrebu. Jer, kako bismo svojim pojmovima pribavili smisao i značenje kada pod njih ne bi bio podveden bi lo kakav zor (koji, na kraju, uvek mora da bude jedan primer iz ma kojeg mogućnog iskustva)? Ako, nakon toga, iz te konkretne radnje razuma odstranimo primese slike, najpre slučajnog opažanja putem čula, a potom čak i čisti čulni zor uopšte, onda preostaje onaj čisti pojam razuma čiji je obim sada proštrcn i sadrži jedno pravilo mišljenja uopšte. Na taj način je nastala čak i opšta logika, a u iskustvenoj upotrebi našeg razuma i uma možda još leže skrivene i neke heuristićke metode mišljenja koje bi, ako bismo umeli da ih oprezno izvučemo iz tog iskustva, zasigurno mogle da obogate filozofiju ponekom korisnom maksimom čak i u apstraktnom mišljenju. [...]

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Odgovor na pitanje: šta je prosvećenost? (5. decembra 1783. godine, str. 516)

Author(s): Immanuel Kant / Language(s): Serbian Issue: 1/2004

Prosvećenost je čovekov izlazak iz maloletnosti za koju je sam kriv. Maloletnost je nesposobnost s luženja vlastitim razumom bez nečijeg vodstva. čovek je sam kriv za ovu maloletnost, ako njen uzrok nije pomanjkanje razuma, nego rešenosti i hrabrosti da se njime služi bez nečijeg vodstva. Sapere aude! Imaj hrabrosti da se služiš vlastitim razumom! Ovo je, dakle, moto prosvećenosti. [...]

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Dijalog i dijalektika

Author(s): Duška Dobrosavljev / Language(s): Serbian Issue: 1/2004

The review of: Hans-Georg Gadamer, Hegelova dijalektika, prevela Emina Peruničić, Plato, Beograd 2003

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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.

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Kognityvinė sąmonė I. Kanto patyrimo teorijoje

Author(s): Edvardas Rimkus / Language(s): Lithuanian Issue: 3/2019

The article investigates the Kantian theory of cognitive consciousness not only as epistemological but also as psychological theory of human consciousness. Kant describes experience as a synthesis of sensible matter and conceptual form. Transcendental consciousness, producing basic conceptual instruments of cognition and acting both in the spheres of outer and inner experience, lying on the ground of this process. There is a social aspect in this theory of cognitive consciousness that Kant himself has never expressed directly: a priori concepts and principles/rules of cognition are produced and legitimated not only by separate individuals but also intersubjectively in a social community. Treating transcendental consciousness psychologically as a theory analysing mechanisms that establish individual consciousness, intellectual intuition (which is refused in Kant’s theory) needs to be introduced.

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Hėgelio etika: dorovė prieš moralę

Author(s): Loreta Anilionytė / Language(s): Lithuanian Issue: 38/2004

In the article the ethics of G. W. F. Hegel is considered as a kind of consummation of the new age ethics. Hegel was not satisfied by the ethical theories of his predecessors. Although he appreciated the ethics of Kant, he was nevertheless dissatisfied by Kant’s moralistic approach and made attempts to overcome it. Hegel was confident that in the theory of morality he managed to surpass subjectivism. In that theory the originator of the common principles of obligation is not a separate person but society, from which, according to Hegel, they get their objective power.

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