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Transcendentální metoda

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Říha K.
Studia theologica
|
2007
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vol. 9
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issue 3
1-8
EN
The transcendental method shows certain analogies with the philosophical analysis of language, in so far as this inquires the objects in the mode of speach about them, that in the mode of thinking them. It is also similar to phenomenlogy, in so far as this presupposes the exact correspondence of noesis and noema, that presupposes the exact correspondence of operatio and intentio as two moments of the one act of mind. These three methods are therefore not to apply exclusively, but jointly. The transcendental method is nowadays nearly forsaken for the reproach of its impossibility to reflect the interpersonality and the story. This deficiency is conditioned by the presupposition of the invariability of the transcendental subject as ground of the absolute truth. But this presupposition is overhauled, if the transcendental reflection goes out from the concrete act of mind, that contains two inseparable moments of knowing and wishing, as founding each other mutually. In this mode theology obtains again the renewed method of reflecting the truths of belief in a horizon of apodictic validity.
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Vzájemné uzásadnění ontologie a etiky

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Říha K.
Studia theologica
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2005
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vol. 7
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issue 1
30-40
EN
Metaphysics and Ethics as natural dispositions of the human being are - in a mutually opposite way - the expression of the transcendentality of human spirit. The transcendentality is, as such, not comprehendible by our conceptions. It can be demonstrated as unavoidable only by an indirect and negative argument, in that it is necessarily presupposed in each attempt of contesting it. But from this argument cannot be deducted any content of Metaphysics and Ethics. When we attempt a positive argument by the reflection of self-awareness or by the necessity of self-assertion, we fall in an endless regress. According to Kant, Ethics is grounded in the 'pure fact of reason'. But any fact itself requires a ground. Metaphysics cannot yield this ground, according to Hume's 'razor'. On the other hand, Metaphysics cannot be founded in Ethics, as Levinas thinks, for the relation to the 'face' of an Other has no theoretical evidence. Ethics as universally obligatory is nevertheless bounded on the principle of non-contradiction of thinking, and the principle of non-contradiction can be justified only by the ethical duty to participate in the dialogue concerning the existence of truth. This mutual necessity refers to the mutual foundation of Metaphysics and Ethics. In this mutual foundation of the unconditioned principles there is the 'utopian place' of the absolute truth of Metaphysics and the absolute validity of Ethics.
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Pravda vždy větší. K diskusi o interpretaci náboženské zvěsti a věřeného obsahu ve filozofii a teologii

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Říha K.
Studia theologica
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2005
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vol. 7
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issue 4
58-62
EN
The article would like to contribute to the discussion between Dvorak and Holub (see Nr. 18, 19 and 20 of this journal) concerning the relationship between 'belief, philosophy and theology' (Dvorak) and between 'philosophy and religious message' (Holub). The discussion seems not to address the same topic. Moreover, the standpoint of Holub disjoints the religious message from the answer of belief, and the point of view of Dvorak considers the believed content in complete abstraction from the act of belief. In neither case can the living reality of the religious act be achieved.
4
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Mezi transcendentalitou a transcendencí. Normativita praktického rozumu jako motiv proměny fenomenologie

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Říha K.
Studia theologica
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2010
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vol. 12
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issue 1
38-62
EN
The purpose of this article is to search the possibility of a ground of unconditioned truth and values, on the level of phenomenology. The transcendental reduction is insufficient to fulfill this charge, for she leads in an infinite return of reflecting. Yet, in the opposite way to the reflection, the transcendental subject goes out of itself in the devotion to the transcendent object (finally conceived personally). These two directions of intentionality determine themselves mutually. There is the place of unconditioned truth and values, not to reach in a perception, but in an act of astonishment or a kind of revelation.
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