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Historijski razvoj interesovanja za Adomovo djelo, gotovo zaboravljeno u Njemačkoj nekoliko godina poslije smrti autora Negativne dijalektike, svjedoči pouzdano o važnosti te filozofije — po suštini protivnoj »integraciji« a osuđenoj na »izolovanost« — od oduševljenog ali površnog pristajanja koje je najprije doživjela.
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Die Geschichte der philosophisch-theologischen Reflexion uber die Selbsttotung ist im Grunde durch die Argumente bestimmt, die die moralische Zulassigkeit solcher Tat bestreiten. In ihrer Mannigfaltigkeit lassen sie sich in drei Argumentationsmodelle einordnen: das individualethische, das sozialethische und das theonome. Was die Beweiskraft betrifft, zeigt eine sorgfaltigere Analyse der zwei ersteren Argumente, das sie nicht zureichen, das Verbot der Selbsttotung eindeutig zu begrunden. Deswegen gelten sie allgemein als unzulanglich. Das theonome Argument fuhrt sich im Wesentlichen auf folgendes zuruck: Als der Schopfer des menschlichen Lebens, ist Gott sein eigentlicher Herr und Eigentumer, so das dem Menschen nur das Recht der Benutzung gehort. Wer also sich selbst das Leben nimmt, verfugt uber das Leben so, als ob er dessen Herr ware und so usurpiert er das Recht, das ihm nicht zukommt. In diesem Kontext wird das Verbot der Selbsttotung allgemein als deontologische Norm betrachtet. In der neueren theologischen Literatur trifft man dagegen kritische Diskussionen mit dem Versuch auch dieses Problem teleologisch zu losen, womit das Verbot wenigstens teilweise relativiert wird. Es scheint am Ende, das die Selbsttotung eine Grenzhandlung des Menschen ist, die sich in ihrer Komplexitat dem Blick entzieht, der den Kern der Entscheidung fur eine solche Tat und ihr letztes Geheimnis erreichen, und eine ganz eindeutige Beurteilung ermoglichen wurde.
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The article provides an additional argument for the hypothesis that the Lithuanian priest of piars Kazimieras Narbutas (1738–1807) was the first known critic of the pre-critical Immanuel Kant in Eastern Europe. Taking part in the discussion between Stepas Tunaitis and Dalius Viliūnas on the meaning of „Cantzius“ in Narbutas’s lectures, the article argues that the referent is likely to be Immanuel Kant . First, in the relevant part of the lectures, Narbutas not only employs the Leibnizian-Wolffian notion of substance, but also uses the same argument that Leibniz directed against occasionalists of his time. This type of argument might have been known to Narbutas through Wolff. Second, the very form of the argument suggests that the object of Narbutas’s criticism should have had occasionalist views. Such views can be found in Kant’s Principiorum primorum cognitionis metaphysicae nova dilucidatio (1755) 13th proposition. Hence, this aspect of Kantian philosophy best explains the context and mode of Narbutas’s criticism.
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This article attempts to give arguments for the hypothesis that the Lithuanian priest of piars Kazimieras Narbutas (1738–1807) was the philosopher, who had the honour of being the first in the East, and maybe the whole Europe, to receive and criticize the pre-critical thinking of Immanuel Kant. In 1765, in his course of philosophy at the Collegium of piars in Dąbrowicy, Narbutas criticized the concept of substance suggested by „metaphysician Cantzius“. A person named as „Cantzius“ could have been either Immanuel Kant, or theologian Gottlieb Israel Canz. Objecting to the position of S. Tunaitis, two arguments are developed in my article: the person, who was referred to by Narbutas, couldn’t have been Canz, since the latter was a representative of the theological Wolffianism. This philosophical position is close to that of Narbutas himself. Narbutas’ concept of the essence of the substance is the same as that of School of Wolff. Canz couldn’t have delivered the concept of substance which were opposite to that of School of Wolff. The second argument states, that the principle propositions (and their consequentials) of Kant provided in his work of 1755 Principorum primorum cognitionis metaphysicae nova dilucidatio could be attributed to the position of „metaphysician Cantzius“ on the substance, attributes and the goals of God, which had been questioned by Narbutas. This parallel provides us with an opportunity to state, that Narbutas directly or indirectly had been acquainted with the above mentioned work of Kant and that the person, referred to in the text of Narbutas, is nobody but Kant, who has been dealing with metaphysical matters at that time.
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This article argues that the Lithuanian priest, Kazimieras Narbutas (1738-1807), was the philosopher who had the honour of being the first in East, and maybe in the whole Europe, to receive and criticize the pre-critical thinking of Immanuel Kant. In 1765, in his course of philosophy at the Collegium of piars in Dàbrowicy, Narbutas criticizes the concept of substance suggested by “metaphysician Cantzius”. A person named “Cantzius” could have been Immanuel Kant, or the theologian Gottlieb Israel Canz. Objecting to the position of Steponas Tunaitis, two arguments are developed in this article: the person, who was referred to by Narbutas, could not have been Canz, since the latter was a representative of the theologian Christian Wolff. This philosophical position is close to that of Narbutas himself, his concept of the essence of the substance is the same as that of School of Wolff. Canz could not have presented a concept of substance that was opposite to the School of Wolff. The second argument is that the principal propositions (and their consequentials) of Kant provided in his work of 1755 Principorum primorum cognitionis metaphysicae nova dilucidatio could be attributed to the positions of the “metaphysician Cantzius” on the substance, the attributes and the goals of God, which had been questioned by Narbutas. This parallel provides us with an opportunity to state, that Narbutas directly or indirectly has been acquainted with the above mentioned work of Kant and that the person, referred to in the text of Narbutas, is nobody but Kant, who had been dealing with metaphysical matters at that time.
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In this article we arrive to the conclusion that Migjeni is a writer of centre in Albanian literature and he has an European value; that there were some excesses in his sociologic interpretation and also in psychoanalytic one; that his Nietzscheanism is reduced to anticlericalism and the cult of strong person, but the empathy of writer for “small man” doesn’t leave him to ignore “the crowd of slaves” that Nitzche poses to his Superman, nor to accept his inhuman aspect which is interweaved with superhuman in the concept of German Philosopher. White two so-called Nietzschean poems offer different ideas: the satirisation of a dictator to “The superman forms” (Trajtat e mbinjeriut) and the aspiration for a leader who has come out from the people breast, who isn’t against him to “To be born the man” (Të lindet njeriu”; Migjenis’s work stays between the optimism and pessimism: the first social and ethical that expresses trust to the man and progress, the second existential and relative, which is connected with the smallness and inability of the man against the universe and its lows; that writer belongs to literary current of realism, but of a special realism, grafted with elements of some modernist currents like expressionism and symbolism.
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A commonality shared by Hegel and Marx is their belief in the existence of a collective destiny or universal history of humankind. Though compelling, it persists that there are major challenges to interpreting history as such. First, this piece will surmise each authors’ understanding of the common historical theme, and goal,they believe unites all people. Next, this essay will draw from philosophers Walter Benjamin and Danto, to challenge each theorists’ version of universal history.Lastly, this work will draw from Spinoza and Löwith, to further argue that the possibility of a common human history is almost nil, because of the conflicting influences unavoidably tainting the attempts of philosophers such as Hegel and Marx at universalizing history.
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The subject of these investigations is a consideration of the problem of the “morality” in a context in the first part of the thesis, analyzing the restitution of an Aristotelian understanding of morality in the light of one of modern subjectivity. In the second part of the work, the author considers the main motives and reasons of a gradual change of accent in the comprehension of the problem of morality. This change of accent is affected by different mental and political contexts. The goal of the filmmaker is a trial of one of the important categories of modern practical philosophy in a time of thorough crisis of political thought.
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In the article studied metaphysician of the early stage of work Friedrich Nietsche, on exemple of treatise "The birth of Tragedy out of the spirit of music". The author in his studied based on the main ideas – aestheticism, mythologism, dichotomies Dionysian and Apollonian grounds in classical Athenian tragedy.
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In this paper, the author shows the three levels of the fundamental turnover in the way in which the total dynamics of the binary opposition of war and peace unwinds in the planetary-defined space of postnational sovereignty: 1. Transition from modern history metaphysics with binary nation-state machine into the biopolitical production of power on global scale conflict between the “empire” (United States of America, Russia, China) and “rouge states”, which brings into question the ontological definition of modern war as civil, guerrilla or ethnic conflict; 2. The definition of world as total mobilization (of techno-science and capital) which necessarily leads to the possibility of total war as the absolute construction of event on planetary level; 3. Re-examining Kant’s Enlightenment idea of “perpetual piece” in correlation with the state of permanent “state of emergency” on global scale, which leads to, instead of Manichean logic “either war or peace”, living in the age marked by the logic “both war and peace” within the intervals of world safety crisis. This is the reason why the question on the essence of “human nature” as either evil or good does not seem to be the key philosophical topic, and neither theological because the ethics of responsibility becomes merely a powerless appeal to preserve life on Earth, whilst the theology of salvation presupposes battle against evil in the form of negative theodicy anyway. What, then, remains of the idea of not only world history but various versions of “just war” in the age during which terror, total control and biopolitics decide about the events in the world? The answer is not in the pseudo-humanization of world, and inflation of ethical doctrines as the means of therapy for the frenziness of technologically constructed apocalypse. Instead in utopias and apocalyptics, perhaps the solution is hidden in thinking about the constellation of techno-cybernetic thinking as a danger which enables the mentioned inbetween-state of “total mobilization” and “absolute construction”.
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The aim of this article is to assess if and how Kant’s projects of perpetual peace and world citizenship can be considered as a vision of an united Europe. To answer that question, the article analyzes Kant’s provisions for perpetual peace and the main theses of his philosophy of history. These are compared to the underlying principles of the ongoing process of European integration. Following Pierre Manent, Europe is understood as geographically undetermined project of unity of mankind. The article concludes that for Kant perpetual peace was not an aim in itself, but, on the contrary, served as a mean to ensure universal justice. Steps towards peace had to help realize the unknown primordial principles of human nature and enable moral (duty based) human behavior. Despite historic and structural similarities between the integration processes of Kant’s vision and those of the European Union, the core similarity is an effort to change human beings, living in conditions of peace and prosperity, and thus bring nearer the coming of the Man who is “writing history”.
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This paper examines Kant’s metaphor of reason as an island in the Critique of Pure Reasonin order to suggest an unresolved tension at the heart of his critical project, which is addressed in a different way in his Religion within the Bounds of Bare Reason. That tension is between the transcendental circumscription of pure reason and reason’s on persistent pretensions to transcendence. Kant’s model of transcendence is contrasted with two phenomenological models that attempt to articulate the desiderative nature of reason. Yet, precisely on this question of motivation differences between Husserl and Heidegger become clear and instructive. The paper concludes, in view of these differences, with a proposal for conceiving of transcendence in non-topological categories, but instead as the activity of questioning.
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Not only philosophy but also religion is interested in ethics. The aim of this paper is not to discuss ethics from the point of view of philosophy in general, but as it relates to those aspects to be found in Kantian philosophy in particular: the source and law of ethics, the value of will, the categorization of ethical imperatives, an overview of his ethics and its similarities/differences when compared with utilitarianism and pragmatism. In this context, from a Quranic perspective having teleological and deontological aspects, Kantian ethics will be interpreted and additionally Quranic ethics and levels of goodness will be described.
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Ivan Urbančič rodio se godine 1930. u Robiču, kobariškom predjelu Slovenije, odakle se obitelj već u njegovu ranom djetinjstvu, pred navalom fašizma i idući tragom obećanja o »novoj zemlji«, morala odseliti u Makedoniju. Uskoro su se vratili natrag u Sloveniju i naselili u Črešnjevec, blizu Slovenske Bistrice, gdje je Ivan završio nižu gimnaziju. Nakon završetka srednje tehničke škole u Kranju zapošljava se u tvornici Iskra. Za studij filozofije neposredno ga je nadahnuo njegov sugrađanin iz Črešnjevca, dobar prijatelj i kasnije suradnik u Novoj reviji Jože Pučnik, nakon što se doduše već sam prilično dugo tražio u čitanju filozofske i ine literature. Zajedno s Pučnikom ispisat će tako Ivan Urbančič veliki dio »slovenske priče« zadnjih pola stoljeća. Kad je godine 1960. na Filozofskom fakultetu u Ljubljani započeo studij filozofije i sociologije, privukla ga je prije svega filozofija koja je bila označena kao pokvareno »građanska«: egzistencijalizam, fenomenologija, hermeneutika, njemačka klasična filozofija, Nietzsche, Heidegger. Svoje je nazore Urbančič jasno i glasno ispovijedao, tako da je ubrzo došao u prijepor s nadzornicima nazora. Ali ne samo to. Došao je u prijepor i zbog odveć »intenzivnog« studija marksizma.
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Conflicts are the essential constituent part of the reality and opposites are their essence. However, opposites that conflict encompass form peculiar unity which makes possible to say that harmony is immanent in conflicts. That unity is alive and dialectical, which is why we characterise it as ''pulsating unity''. The main problem of the paper is the relation between conflicts and the opposites, and relation between opposites alone as harmonic struggle. We are showing that conflicts aren't something necessarily bad or destructive, but that they also have constructive role which we locate in their function of establishing peace and balance, and also in their function of being the condition of possibility of thinking and arriving to new knowledge. Apart from those considerations, in the paper we are also presenting the understanding of opposites, their unity and importance for the process of change and development of Heraclitus and Hegel.
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Many commentators regard Ethical Studies as the most Hegelian of Bradley’s writings. The common perception is that the Fifth Essay of that work, which articulates an ethics of “My Station and its Duties”, expresses Bradley’s position on the question of the nature of morality. Nonetheless when the dialectical structure of Ethical Studies is taken into account, the common perception is not only questionable, but it also emerges that, in interrogating the nature of morality, Bradley’s concern is beyond matters merely ethical, in so far as, on Bradley’s view, the question of the nature of morality inevitably implicates the larger question as to the relation of morality to religion, and of religion to philosophy. Thus in accentuating the claim of ideal morality in the Sixth Essay against the apotheosis of social morality, Bradley’s attempt is to offer a larger perspective on the being of morality itself, as it bears on the question of the nature of ultimate reality. Paradoxically, Bradley concludes by way of anti-climax that the highest viewpoint on morality is still inadequate to the matter, given that morality is inherently self-contradictory. Given the often confused environment of much of the contemporary debates on the nature of morality in which communitarianism is dualistically opposed to individualism, and ethical relativism pitched against ethical objectivism, the relevance of Bradley’s accentuation of the ideality of morality is beyond question, as it provides useful resources for thinking together personal and social morality without reducing one to the other.
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The paper entitled “Future Conflicts Are Inevitable: Causes of Interpersonal Conflicts According to Immanuel Kant and Thomas R. Malthus” is composed of four parts. The first part outlines the validity and importance of the issue of interpersonal conflicts, as well as the need to unveil their deepest causes. The second fragment is devoted to the vision of discord between people, developed by Immanuel Kant. The author emphasizes that, in the opinion of the German philosopher, due to the “unsociable sociability” of people, one has to take into account the impossibility of eliminating conflicts from interpersonal relations. The next part presents the concept proposed by Thomas R. Malthus concerning the causes of conflicts. The author observes that the Anglican cleric, supplementing Kant’s reflections, identifies non-human conflict-generating factors, among which the key factor is an indelible shortage in the environment of goods and values desired by people. To summarize the reflections made, in the last part of the paper, the author emphasizes that in the light of Kant’s and Malthus’ observations, it seems easier to understand why the dream of building a world entirely free of interpersonal conflicts is a utopian idea.
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Husserl's antiscientism and Scheler's antipragmatism are essentially, and in Scheler's case also explicitly, forms of radical and militant anticapitalism. Heidegger’s concept of frames (Gestell), as the historical form of the openness of the truth of being, combines Husserl's critique of the scientific reduction of the living world with Scheler’s critique of the modern bourgeois practice (ethics]: In this way, despite all his renunciations of both phenomenology and of Marxism, he does not depart from a critique of capitalism as a framework which subjects all forms of practical, productive and theoretical life to clichés in which those activities appear only as its dispositions. To the extent to which Marx's concept of communism has evolved out of Marx's radical critique of capitalism as an essentially non-political society, wherein the system of life has devoured most of the possible practical, or free, activity, to that extent Marx's doctrine Is still viable, irrespective of the objections by proponents of phenomenology that, as a modern scientific philosophy, it is unable to put into effect its communist programme because its anticapitalism is concieved through notions which belong to a capitalist, i.e. scientistic, pragmatic, and ultimately technical reduction of practical activity to the rational system as the only space of freedom. The question would then arise how it was possible for Marx to perceive the boundaries of capital, if, according to the verdict of phenomenologists, his horizon was blocked by a methodology which prevented him from gaining insight into the free practical relationship of man towards the world of life. Evidently, this verdict ignores again the specific nature of the practical definition of freedom.
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Immanuel Kant can be regarded as a philosopher related to the Baltic region. This paper, however, is not a historical study of the Baltic reception of Kant’s philosophy, but of Kant’s concept of proper science (eigentliche Wissenschaft), which is analyzed by comparing it to a theoretical model of science—φ-science—developed within the context of practical realism. The issues of realism and practice in philosophy of science—as well as their relations to Kant’s philosophical legacy—have been centrally important in the Baltic-Nordic region. According to Kant, only quantified sciences, exemplified by physics, are proper sciences, because mathematics provides a priori principles for cognizing physical laws, thus affording apodictically certain knowledge. This conception is rooted in transcendental idealism. In this paper it is shown how Kant’s transcendental idealism and apriorism as the basis for properly scientific—apodictically certain—knowledge can be overcome (or rather, “sublated”) within the practical realist position.
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The main theme of this paper is the modern idea of the university, which is commonly associated with the work of Wilhelm von Humboldt and the founding of the university in Berlin. The aim of the paper is to examine the philosophical foundations on which it was built, as well as to critically reflect on the causes for advocating the new idea of the university against the existing medieval model of higher education. Among the many contributions, the works of Kant, Fichte and Schleiermacher were selected and examined in view of their influence on the formation of certain aspects of the modern idea of the university. Although the mentioned authors agreed on the basic objectives of the new university, they did not agree on all aspects of practical realization.
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