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Uciekinierzy z Aten. Rosyjska filozofia XIX i XX wieku wobec 'niepoznawalności Boga'

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Podstawski M., Śląski U.

Internetowy Magazyn Filozoficzny Hybris

2013

vol. 20

When we analyze the turn of the XXth and XIXth century in the Russian philosophy we often use the term „silver age” to emphasize its rapid development during that time. It is well know that the Orthodox Church with its principles remained independent from philosophy for a long time. It is only during the „silver age” that the efforts were taken to properly recognise the type of relations combining faith and science. However, it turned out that, regarding this matter, the experience of the East cannot be translated into the language of Western philosophy. This is why the greatest thinkers of this period, such as Pavel Florensky and Vladimir Solovyov, had to undertake a tremendous task of constructing the intellectual foundations for their spiritual tradition. When it comes to summarizing this era, Lev Shestov wrote that in the European philosophy one can distinguish between two currents of thoughts. The first is the rational one that originates from Athens and is characteristic to the philosophy of the West. The second one comes from Jerusalem and is based on the Revelation, specifically – the miracles. It is characteristic to the thinking of the East. The question is whether Shestov properly grasped the core of the problem, and whether it is the Orthodox Church that is in fact closer to the Ancient Greek understanding of the philosophical reality.

"Ściana jest niema, a drzwi przemawiają" (G. Simmel). Kilka uwag o topografii spotkania

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Podstawski M., Instytut Filozofii U. Ś.

Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica

2013

vol. 26

"Meeting" is one of these concepts, which in the most recent philosophy have received significant meaning. In some interpretations it is the instruction to "meet" – so to establish the unmediated relation with the Other – is the factor, which allows to break free from the pressure of the "Hegelian bite" and problems resulting from it. It turns out that the ennoblement of the subject made by the German idealism in fact limited the reality only to its exteriorisation – and thus put into question the possibility of reaching the reality, including the reality of other people. "Meeting" would be the bridge thanks to which this reach (again) becomes possible. However, it seems that speaking about the "meeting" we still too rarely think about the prerequisites, which must be met, so that the subject can open itself to accept the Other. This is an important analysis because, first of all, it allows to judge whether the whole project of the postphenomenological philosophy can be defended in the practical perspective, and secondly – it is a key indicator that allows the further development of the human thought. It turns out that for the elementary human experience the "meeting" is not an excess, and the opening to what is unusual is the natural element of the existence of human cultures. And this instruction should be used in today's philosophizing – in order to overcome the basic aporias of modernity with its edge.

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1 Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica

1 Internetowy Magazyn Filozoficzny Hybris

2 Podstawski M.

1 Instytut Filozofii U. Ś.

1 Śląski U.

2 2013

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Uciekinierzy z Aten. Rosyjska filozofia XIX i XX wieku wobec 'niepoznawalności Boga'

"Ściana jest niema, a drzwi przemawiają" (G. Simmel). Kilka uwag o topografii spotkania