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Предисловие к переводу статьи Ал. Кожева "Заметка о Гегеле и Хайдеггере". Заметка Кожева в себе и для себя

Author(s): Ivan Kurilovich / Language(s): Russian Issue: 2/2022

This article aims to contextualize and problematize Alexandre Kojève’s Note on Hegel and Heidegger, written in 1936 and unpublished during his lifetime, which is being introduced into Russian-language scholarship. A translation of the Note is published in the same issue with the permission of the copyright holders. This paper provides a general introduction to Kojève’s philosophy, illustrates possible reading strategies for Kojève and the place of the translated Note in his corpus of the philosopher’s texts, and describes the philosophical and historical circumstances of the text, namely that it was composed as an extension of a review on Tragische Existenz. Zur Philosophie Martin Heidegger by Alfred Delp written and published by Kojève that same year in Recherches philosophique. The article reconstructs the lines of reference that are essential to understanding Alexandre Kojève and provides a critique of certain statements. Finally, on the basis of an analysis of Kojève’s language, it offers a broader thesis on the epistemological problems of Kojève’s philosophy, the discovery of which led him to make a series of debatable statements in the philosophy of history (on the necessity for the philosopher to participate in the realization of the end of history), in anthropology (on the difference between people in their capacity to be philosophers or sages depending on a philosophical and religious attitude that is not entirely dependent on them), and in his decision to leave academia and turn to the ideological and diplomatic provision of economic integration of European states during the Cold War.

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Митология на загубата на красивото

Author(s): Sylvia Borissova / Language(s): Bulgarian Issue: 1/2023

The current paper is focused on the genealogy and the relevance of negative aesthetics as a distinct philosophical field and, in particular: 1) to draw a concept of the beautiful as a myth; then 2) to justify the need of a specific genealogy of loss of the beautiful, and, on this basis, 3) to bring out negative aesthetics in its main subject as a mythology of loss of the beautiful.

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Expose on Empiricism, Rationalism and Moral Subjectivism in the Light of Christian Theism

Author(s): Peter O. O. Ottuh / Language(s): English Issue: 1/2023

The emergence of new philosophies like rationalism, empiricism, and mechanistic philosophies of Descartes, Locke, Berkly, and Hume have influenced the development of science and the questioning of divine involvement in human events. As a result, the foundational principles upon which conventional theism had been built are almost entirely destroyed by this incident. In this sense, this article seeks to critically analyze how rationalism, empiricism, and moral subjectivism oppose or support Christian theism, which offers uniformity and assistance in understanding the nature and purpose of existence. Using the analytic approach, the study reveals that, given the heterogeneous and diverse character of the contemporary world, postmodern science and philosophical perspectives have now evolved to combat the pervasive effects of Christian theism. It further shows that the concepts, practices, and traditions founded on a philosophical understanding of Christianity make up the conceptual foundation of Christian theism. It concludes that Christian theism is preferable because it offers the foundation for social development and advancement and may create a world of peace via the application of its ethical and constitutional principles to promote enduring tranquility, prosperity, and equality in human society.

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Human Flourishing, Normativity and Critical Theory

Author(s): Andrius Bielskis / Language(s): English Issue: 103/2023

Aristotle has traditionally been aligned with conservative social and political philosophy. The conservative reception has been challenged by Alasdair MacIntyre and the Marx-inspired reading of Aristotle. Following MacIntyre’s arguments, this paper sketches an alternative conception of the critical theory beyond the Frankfurt School’s critique of the contemporary culture and the modern society. Critical theory is understood as an attempt to provide both historical analysis and normative critique of the contemporary society and its culture. It argues that normativity should be understood not in Kantian, but in Aristotelian terms. The articulation of Aristotelian conceptions of human flourishing and aretē, rather than that of the bürgerlich conception of Kantian duty, should be at the centre of contemporary theorising. The author claims that Aristotle’s practical philosophy allows us to conceptualise ethics beyond the dominant conceptions of ethical normativity prevalent in the capitalist modernity, while Marx is important because his analysis provides us with theoretical tools for the historically informed critique of the social and economic structures of the modern society.

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Raya Dunayevskaya: Hegel ve Marx Arasındaki Diyalektik Sınırlar

Author(s): Dilan ERGÜN TEKİNGÜNDÜZ / Language(s): Turkish Issue: 29/2023

This article aims to discuss the dialectical relationship between Hegel and Marx, based on the Marxisthumanist thought of which Raya Dunayevskaya is the founder, through the concept of "alienated labor", which is one of the fundamental phenomena of Marxism. For Dunayevskaya, Marx's emphasis on humanism in Economic and Philosophical Manuscripts of 1844, is directly linked to his discovery of the revolutionary aspect of the dialectics of negativity, which was at the heart of Hegel's absolute idealism. Thus, from the moment when workers' movements discover the dialectic of absolute negativity, they are transformed into freedom struggles capable of human self-determination. Thus, the dialectical law formulated by Hegel as the ‘negation of the negation’ is read by Marx as the first negative, the sublate of alienated labor. For Dunayevskaya, Marx is the only one who, unlike traditional Marxism, can save the Hegelian dialectic from its mystic aura by transforming it into a philosophy of liberation. For Dunayevskaya, the dialectical boundaries between Marx and Hegel are determined by the absolute negativity/ dialectic of negativity that Marx thinks he depts to Hegel.

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UP TO A POINT, THE DIALECTICAL MATERIALISM IS DIALECTICAL IDEALISM, IN HEGEL’S MEANING; BUT THEN IT IS MORE

Author(s): Ana Bazac / Language(s): English Issue: 51/2023

The paper investigates the common and different features of Hegel’s and Marx’s philosophy, thus not the historical and personal aspects of authors are important but the internal articulation of their philosophical methodologies. These features are both the dialectical approach of the knowledge of the world and, somehow deriving from the dialectical method, the understanding of objectivity. The beauty and limits of the dialectical pattern of Hegel is shown in his treatment of the finites. The analysis is rather a dialogue between the dialectical idealism and the dialectical materialism. The conclusion is not a synthesis seen dogmatically - as a final state, apotheosis of philosophy - but as an inherent development of thought, therefore even as its division into the never-completed dialectical materialist methodology and the eternally necessary convergence of philosophical interrogations and science.

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Imaging the Absolute: Can Philosophy Visualize Abstractions?

Author(s): Leon Miodoński / Language(s): English Issue: 62/2023

This article consists of three parts: the first gives a synthetic outline of intellectual tendencies in post-Renaissance thought (Hermeticism, Alchemy, Kabbalah, which generated the iconic turn (emblematics, iconology). Its essence boils down to the integral relationship of the motto (lemma), the engraving (imago), and the poetic text (subscription). The second part is a more detailed analysis of one of the illustrations contained in the first volume of the German edition of Jacob Böhme’s works from 1682 (Gutenberg Project). The epoch, aesthetic tastes prevailing at that time and the Theosophical content of the work allow us to read this illustration from the point of view of iconology. The third part is devoted to two issues: First, one of the central themes in German idealism was the discussion around the notion of the absolute—whether the absolute can be grasped in concepts (Hegel) or in internal intuition (Schelling). Romanticism was dominated by a tendency to a subjective and speculative approach to the absolute. The philosophy and art of Romanticism was modeled on, among other things, medieval German mysticism and Böhme’s theosophy, seeking in these sources the best representation of what is unrepresentable, i.e., the absolute. Secondly, philosophical and artistic Romanticism developed a new type of imagery–language images. The dilemma that resulted from the discussion in German idealism—the notion or inner vision—from the modern point of view should be solved by a compromise: word and image.

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Asimilace jako proces univerzálních dějin

Author(s): Miloš Havelka / Language(s): Czech Issue: 01/2023

Jindřich Kohn’s essays, written in the first third of the last century, represent an interesting attempt to elaborate the project of assimilation as a historical and philosophical concept that went beyond the Czech-Jewish assimilationist ideas of the time: firstly, with its Hegelian phenomenological interpretation of assimilation as an (essentially) eschatological process of history, culminating in the assimilation of the whole of humanity, and secondly, as an original contribution to the Czech history of ideas and to the interpretation of its central figures. Kohn’s philosophy of history intrinsically linked the traditions of Jewish thinking with the mainstream of the Czech philosophy of history of the 19th century, especially with the ideas of T. G. Masaryk. In this context, we can consider J. Kohn as one of the important interpreters of Masaryk’s work. Using Masaryk’s ideas of humanity and democracy, and especially the idea of the religious meaning of (Czech) history, Kohn created an original philosophical-historical concept of universal assimilation of all human race based on respect and reciprocity, consciously opposed not only to the nationalism of the time, but also to the growing Zionist movement. Its important segments were an analysis of the spiritual situation of the present and the ethical nature of Jewish nationalism, which served as a starting point for understanding Czech-Jewish assimilation as a function of the pro-modernist transformation of Jewish identity.

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И отново: към какво няма интерес естетическата незаинтересованост? (Шопенхауер след Хобс)

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И отново: към какво няма интерес естетическата незаинтересованост? (Шопенхауер след Хобс)

Author(s): Ognian Kassabov / Language(s): Bulgarian Issue: 5/2023

The article retraces a broader context for the emergence of the notions driving the disputed idea of aesthetic disinterestedness, first, by looking at how Shaftesbury aimed to counter Hobbes’s concept of desire as an individual-centred, unsatisfiable drive to possess. In a second step, the article maps those tensions onto tensions within Schopenhauer’s aesthetics and metaphysics (usually classed in a quite different tradition of thinking), where we meet a notoriously extreme version of disinterestedness. The article argues that to make sense of it, it is worthwhile to interpret Schopenhauer’s contrast between a desire-driven, growth-seeking everyday life and the calm repose of aesthetic contemplation as a radical version of an opposition to the emerging capitalist lifeworld that put its mark onto aesthetics as it shaped itself as a self-standing discipline through the 18th–19th centuries.

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Radna teorija obrazovanja. Osnovne značajke pojma obrazovanja u Hegelovom filozofskom sistemu

Author(s): Mina Đikanović / Language(s): Serbian Issue: 37/2022

The paper analyzes basic elements of the concept of education as it was outlined in Philosophy of Right and Encyclopaedia of Philosophical Sciences. Author confutes the thesis on different education concepts in Phenomenology of Spirit and later Hegel’s works and tries to show that Hegel’s conception of education is shown in its duplicity from the very beginning. That duplicity isn’t related to difference between education and being educated, but to the interrelation of education in its wider and education in its narrower sense. Thus, it is shown that the narrower sense of education – as process that refines particularity and enables it to conduct itself in harmony with the nature of the object - is funded in a wither sense of education, as a self-development of spirit.

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Tri rata u Hegelovoj filozofiji

Author(s): Đorđe Hristov / Language(s): Serbian Issue: 37/2022

In the article, I show that Hegel’s understanding of war as a condition of state sovereignty contains several contradictions that make modern wars unviable for the sustainment of political unity. In the first place, I offer an explanation of Hegel’s conception of war as a necessity of politics, with attention to his concept of “courage”, which figures for Hegel as an alternative to the social contract theory. In the next step, I argue that this conception of courage cannot fulfil all of the requirements in Hegel’s political philosophy that would offer a guarantee of state sovereignty. I do this through a typology of wars contained in Hegel’s work — colonial, limited, and total war — demonstrating that none of these wars are capable of securing political unity in modernity. Finally, I conclude that modern wars have a sense only within Hegel’s world-history, but not in his political philosophy.

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Hegel i izvorna istoriografija

Author(s): Lazar Atanasković / Language(s): Serbian Issue: 37/2022

This article presents an introductory investigation of the so-called original history in Hegel‘s Lectures on the Philosophy of World History. It begins with the problematization of Hegel's terminological invention Die ursprüngliche Geschichte, pinpointing the ambiguous character of originality as an adjective by which Hegel describes the practice of some historians. Hegel's concept of originality here is investigated through an inquiry towards the defining features of historiographical practice. This inquiry is led by the traces of Hegel‘s description of the practice of the first historians as creators of the lasting intellectual representations by which collective memory is constituted. Then, following the specific formulations from Hegel‘s Introductions, the practice of the original historians is further interpreted as the practice of the transmission of transitory content of perception to the medium of lasting representation. Interpretation concludes with remarks about the importance of Hegel‘s theory of Erinnerung and Gedächtnis for further understanding of his theory of historiography.

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Hegel i Kantova kritika metafizike

Author(s): Stanko Vlaški / Language(s): Serbian Issue: 37/2022

With his project of the critique of reason, Kant denies the possibility of metaphysics as the knowledge of the unconditioned, of the thing-in-itself. According to Kant, the lack of insight that the reason cannot fulfill its strivings towards the unconditioned in the theoretical field was fatal for metaphysics. Those strivings, on the contrary, primarily are the question of what ought to be and of moral action. The author considers Hegel’s attitude towards Kant’s critique of traditional metaphysics in the light of Hegel’s reception of Kant’s idea of a critique of reason, the discovery of the antinomical character of thought while it is trying to grasp the unconditioned, the thesis concerning the difference between phenomenal and noumenal world, and the thesis concerning the primacy of Sollen over Sein. For Hegel, Kant’s critique was not radical enough, because it remains tied to the metaphysically hypostasized difference between subjectivity and actuality in its central points. Unlike the other Kantian and post-Kantian thinkers, Hegel does not condition the possibility of thought to overcome standpoints of traditional metaphysics with the immediate negation of the difference between the thing as it is for the knowing subject and the thing as it is in itself, in its being. Hegel tries to show that both concepts and their difference, too, have to be thought of as the determinations of thinking itself, viz. as the actuality in its essence – as the subject.

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Niemiecki idealizm: od panlogizmu do ateizmu i irracjonalizmu (Hegel, Heidegger)

Author(s): Bogusław Paź / Language(s): Polish Issue: 32/2022

"The main thesis of the article is: the philosophy of German idealism (G. W. F. Hegel), whose main feature was panlogism, found its conclusion in Martin Heidegger’s atheistic and antirationalist philosophy. In the system of Hegel’s philosophy a synthesis between classical metaphysics and natural theology or ontotheology took place. God as the Absolute was the first subject of this ontotheology and at the same time its supreme principle. The historical development of Heglism led to its negation in the materialistic and atheistic philosophy of Ludwig Feuerbach. Heidegger’s phenomenological method of philosophy, which focused on the temporal dimension of perception of being, led to the destruction of Hegel’s metaphysics (logic) and Leibniz’s principle of reason. As a result, not only metaphysics was abolished, but also the rationality of their questions, including the question of the existence of God."

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КАНТОВА ЕСТЕТИКА КАО КРИТИКА ЛЕПОГ

Author(s): Saša Ž. Radovanović / Language(s): Serbian Issue: 79/2022

The paper discusses Kant’s understanding of aesthetics. The analysis relies on the place of the Critique of Judgment in his system of critical thinking. In such a system of critical thinking, there is no science of beauty, but only criticism of beauty. This critique of beauty in Kant’s aesthetics is realized as an analysis of beauty. The analysis of beauty is carried out as an analysis of the judgments of taste, guided by moments analogous to the logical functions of the judgments of understanding from the Critique of Pure Reason. In the end, it is concluded that Kant’s notion of criticism is appropriate for the notion of fine art.

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IMMANUEL KANT’S VISION OF THE RIGHT OF NATIONS

Author(s): Nenad Miličić / Language(s): English Issue: 1/2018

The purpose of this article is to present Kant’s theory of the Right of Nations, which is the essential part of present-day international law debate. In his philosophical work, „Towards Perpetual Peace”, Immanuel Kant is inquiring conditions for co-existence between the states. According to Kant, three elementary conditions lead us toward perpetual peace: 1) Republican government 2) Federation of Free States 3) Cosmopolitan right of a person to a world citizenship Federation of Free States has an important place in Kant’s vision of the rights of nations and perpetual peace as a final goal of this doctrine. It is crucial for better understanding of Kant’s position on the rights of nations. It is also the most objected part of Immanuel Kant’s political philosophy by various contemporary critics and therefore demands further exploration and analysis. At first, a brief overview of the history of the law of nations, considering the arguments that preceded Kant’s theory will be given. Further analysis of Kant’s work should clear his position and offer an argument in support of his general ideas, reply to the objections and critics of his arguments and evaluate pro and contra opinions. Finally, the consequences of such argumentation and their influence on contemporary political thinking will be discussed. The possibility of appropriate consensus solution will be considered.

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REALISTIČKO I IDEALSTIČKO SHVATANJE SUPSTANCIJE: KANT I NJEGOVI PRETHODNICI

Author(s): Andrija Šoć / Language(s): Serbian Issue: 3/2017

The main goal of this paper is to explore the continuity and discontinuity in how different philosophical systems understand the concept of substance. At the beginning of the paper, I draw a distinction between formal criteria for what it means to be a substance and the question of what satisfies those criteria. I then analyze Aristotle’s, medieval and modern views on substance in order to show that, in spite of other considerable differences among them, Aristotle, Thomas Aquinas, Duns Scotus, Descartes, Locke and Hume all identify the same criteria for being the substenc. The differences between them, I then claim, lie in the way they answer the question of what satisfies the criteria. The most radical conclusion, as will be clear, is drawn by Hume, who famously believes that there is nothing that really satisfies traditional formal criteria for substantiality. In the last part of the paper, I analyze Kant’s idealist view and show that it is his only within his philosophical system that we can find a complete break with the philosophical tradition and quite differing criteria for substantiality. It will be shown that, for Kant, substance is no longer something that should be the basis for the properties of objects that exist independently of us, but the way in which human cognitive powers understand some key aspects of the phenomenological domain of the knowable. The upshot of this discussion is that the history of the idea of substance can be divided on the period before and after Kant, where it is Kant, rather than Descartes, the one who truly diverges from the traditional philosophical pardigms about substance.

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KANTOV RETRIBUTIVIZAM I SMRTNA KAZNA

Author(s): Marina Budić / Language(s): Serbian Issue: 3/2017

The paper deals with Kant's notion of punishment in general, as well as one specific form of punishment, namely, the death penalty. In the first part of the article we will exmine, Kant's views on punishment as well as an extent to which it is retributive. According to Kant's view, offenders should be punished exclusively for having committed an offense (retribution), and proportionally to the crime commited (ius talionis). In recent literature, there are interpretations that indicate Kant's criminal theory is not completely retributive, but rather combined, so that it contains elements of retribution and intimation. If we clearly outline the goal, justification and extent of punishment, the purpose and justification of forming the state (time and punishment), we will make sure that these interpretations are incorrect. The paper shows that Kant retribution determines the goal and justification of punishment, that the reason and justification of the state (and punishment) is the achievement of justice, that is, the preservation of individual freedoms of citizens on an equal footing, while the control of crime should be understood as the achievement of this goal. Also, one needs to bear in mind the distinction between the factual and the normative level - Kant claims that a person should be punished exclusively for having committed the offense, although her punishment simultaneously intimidates or deters the offense of another citizens, which is a factual claim. The theory of punishment prescribes the goal and justification of punishment, which falls within the normative domain, and in Kant’s opinion, it is fundamentally retributive. It is also necessary to take into account another distinction that Kant introduces, which is the distinction between the noumenal and phenomenal spheres of existence. Justice is a noumen or an idea, that the state pursues to achieve, while it is realized or made into a phenomenon when the state applies laws and penalties in a particular community. Intimidation or control of crime is part of the realization of justice in the empirical world. The second part deals with Kant's affirmation of the death penalty, objections to this affirmation, and ultimately, an alternative to this punishment is proposed. The alternative to the death penalty stems from incoherence in the application of the ius talionis principle. That could be one Kantian approach to punishment. A lifetime imprisonment argument avoids the objection of irreversibility of punishment (the argument from the irrevocability of the death penalty) and is in line with the basic principles of Kant's ethics.

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ŠELING I PERSOVA FILOZOFIJA DUHA

Author(s): Stanko Vlaški / Language(s): Serbian Issue: 1/2017

The crucial thesis of Schelling’s philosophy of nature, according to which the matter could be understood as the „extinct mind“, Peirce understands as the only reasonable theory concerning the solution of the problem of the relation between mind and matter and considers it as the center of his synechism. American philosopher develops his synechistical standpoint within the series of articles which he wrote for the journal The Monist and defines synechism as the tendency to conceive every being as something continuous. The author interprets Peirce’s project as the part of the discussion about the mind-body problem which characterizes the so-called contemporary philosophy of mind, but by investigation of its Schellingian motives he tries to explain the comprehensive meaning of Peirce’s attempt. The last chapter of the paper aims to approach Schelling’s and Peirce’s consideration of the mind-body relation from the perspective which finds in them attempts of philosophical integration of the un-consciousness. Two idealistic strivings are implicitly demarcated with the regard to the mode of defining the place of the concept of self-consciousness.

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UM U ISTORIJI: KANTOVSKA IDEJA UNIVERZITETA

Author(s): Ivan Vuković / Language(s): Serbian Issue: 4/2014

Ce texte a deux parties. La première offre une reconstruction de l'argumentation du Conflit des facultés, tandis que la seconde essaye d'établir comment celle-ci pourrait être utilisée aujourd'hui, et à quelles conclusions amènerait-elle. Or, dans le Conflit des facultés Kant a demandé une réforme universitaire qui donnerait aux philosophes le droit de commenter et de critiquer les programmes scolaires que le gouvernement impose aux facultés de droit, de théologie et de médecine. Quoique le contexte ait bien changé depuis ce temps, le devoir du philosophe kantien reste aujourd'hui le même et il consiste dans la critique des usages politiques des hypothèses scientifiques au sens large du terme, qui ont comme conséquence la répression, l'exclusion sociale et l'attaque au droit naturel des femmes et des hommes, ou la subversion de la paix internationale. La réforme proposée par Kant reste, cependant, contradictoire en ce qu'elle elle prévoit un système d'éducation publique et limite le droit au débat aux cercles des savants.

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