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  1. 2 Filozofia (Philosophy)

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  1. 2 Komel D.

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  1. 1 2014

  2. 1 2012

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KIERKEGAARD AND GADAMER: ON CONTEMPORANEITY

100%
Komel D.
Filozofia (Philosophy)
|
2014
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vol. 69
|
issue 5
434 – 442
EN
The article deals with Gadamer’s reception of Kierkegaard, especially in his fundamental work Truth and Method. It sheds light on his role in creating some of the basic concepts of philosophical hermeneutics. The purpose of the paper is neither to give a hermeneutic interpretation of Kierkegaard’s philosophy nor to discuss the reception of Kierkegaard’s philosophy within the so-called hermeneutic philosophy or hermeneutic phenomenology, taking into account, that the very position of hermeneutic phenomenology within contemporary philosophy still remains undecided. Even less determined is its disposition regarding the contemporaneity of philosophy.
2

MULTIKULTURALIZMUS A INTERKULTURALITA. O JEDNOM FENOMENOLOGICKOM ROZLÍŠENÍ

100%
Komel D.
Filozofia (Philosophy)
|
2012
|
vol. 67
|
issue 8
677 – 688
EN
The article tackles the distinction between multiculturalism and interculturality, which evinces a phenomenological relevance as far as it concerns the investigation of the world hood of the world. The first problem arising is that of gaining phenomenological evidence of such distinction. It is necessary to take into account the historical relationship between philosophy and culture. This is evinced in the epochality of opening up of the truth, which proves decisive for the justification of the humanness in history. The discussion of interculturality therefore cannot avoid historical nihilism as the determining cultural disposition of contemporary Europe, which in the meantime grew to planetary proportions. The phenomenological original evidence of the world speaking various languages hereby stumbles upon its historical limit (the controversial announcements of the “end of history”). The lacking evidence of differentiating between multiculturalism and interculturality in the phenomenology of our times is not a sort of theoretical deficit but rather the epochal withdrawal which brings to the fore the conversation and opens up the understanding of interculturality as the culture in conversation.
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