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Masaryk a rakouská filosofická tradice: Bolzano a Brentano

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David Z.
Filosofický časopis (Philosophical Journal)
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2008
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vol. 56
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issue 3
345-361
EN
In their recent writings on the development of Central European philosophy, Barry Smith and Rudolf Haller have drawn an important distinction between two traditions, one primarily empirical, the other essentially metaphysical, which they have designated as Austrian and German respectively. “For some time now,” according to Smith, “historians of philosophy have been gradually coming to terms with the idea that post-Kantian philosophy in the German-speaking world ought properly to be divided into two distinct strands which we might refer to as the German and the Austrian traditions.” One line led from Kant, Fichte, Hegel and Schelling to Heidegger, Adorno, and Bloch; the second line from Bolzano, Mach, and Meinong to Wittgenstein, Neurath, and Popper. (Austrian Philosophy: The Legacy of Brentano [Chicago, 1994], 1.) Thomas Masaryk, as an academic philosopher, was deeply rooted in the Austrian tradition. While he was only marginally concerned with Bernard Bolzano, his philosophical outlook was initially shaped by the teaching and the scholarship of Franz Brentano at the University of Vienna, particularly with regard to empirical psychology as the scientific foundation of modern philosophy. Nevertheless, his desideratum of incorporating a religious dimension into the intellectual life of modern man, led him to consider the outlook of the Austrian school too narrowly empirical and, therefore, inhospitable to concepts beyond the reality of sense perceptions. His search for a way of accommodating religious concepts tended to transcend the Austrian philosophical tradition.
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Masarykův vztah k nacionalismu

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David Z.
Filosofický časopis (Philosophical Journal)
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2010
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vol. 58
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issue 3
325-350
EN
Paul Anton de Lagarde (1827-1891) taught at the University of Göttingen from 1869 to 1889, and was a correspondent of Masaryk in the 1880s. Masaryk remained concerned with Lagarde’s teaching, even after his death in 1891, until the end of his own life. Masaryk’s relationship to Lagarde was not only complex, but also highly paradoxical in view of Masaryk’s own reputation for humanitarianism and tolerance, which may explain why scholars have shied away from the topic. Lagarde tended to appeal to radical nationalists in Germany, eventually including Hitler’s National Socialists, by his avid promotion of the German mission of colonization in the East and his sharp critique of Jewish influences in Christianity. The key to understanding Lagarde’s attractiveness for Masaryk is the latter’s search for a religious dimension to round out his own Weltanschauung. Initially, there could be a rapprochement on the grounds of Lagarde’s reduction of Christian religion to an inner ethical voice, which Masaryk felt was compatible (in its absence of dogma or historical narrative) with his own rationalist theism. Ultimately, however, the two thinkers grew out of two contrasting albeit both Central European strands of thought, Lagarde from the idealistic and ontically monistic school, Masaryk from the realistic and ontically pluralistic one. The former trend, known as the German philosophical tradition, had its source in the secularized Lutheran subjectivism, the latter trend, known as the Austrian philosophical tradition, had its source in the Josephist Catholic Enlightenment with its empirical objectivism. In the end the metaphysical divergence made itself felt in the stark contrast between Masaryk’s humanitarian cosmopolitanism and Lagarde’s nationalist xenophobia. This led to Masaryk’s repudiation of Lagarde as a political pace-setter, despite a residual respect for Lagarde as a theologian. The story of their encounter sharply illustrates the difference of the two philosophical traditions in their bearing on the genesis of nationalism in Central Europe.
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