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Hans Albert a Antigona

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Funda O.

Filosofický časopis (Philosophical Journal)

2018

vol. 66

issue 1

37-54

The article is not written from a polemical angle, but rather is motivated by an endeavour to extend critical rationalism beyond the bounds of Albert’s version of the doctrine. In this I am guided by these main theses: I. Albert does not distinguish the rejection of the argument of final justification from the argument of sufficient, not only final, justification, valid in the case of trivial knowledge in our “middle world”. II. If critical rationalism is going to cover not just a segment, but the whole of reality, as Albert would like, then necessarily it must give attention to existential elements when we are confronted with extreme situations in which argument takes the form of our very existential decision. III. I do not think that Albert should abandon his atheism and I, too, am a convinced atheist. However, if his critical attitude to the phenomenon of Christian faith is to be suffiently rational, he cannot overlook the anthropological dimensions of Christian faith and their heights. IV. Critical rationalism has not, in my opinion, addressed two basic questions: 1) Is capitalism a humanism? 2) Should the question of private property be the object of critical re-examination – especially with regard to the conditional problems of the globalising world. V. Even allowing for the fact that Albert, in his last writings, toned down his former disdain for psychology, we should recognise that addressing problems and contexts in which discoveries are made always has a psychological accompaniment.

Evropa vyrostla ve lži

100%

Funda O.

Filosofický časopis (Philosophical Journal)

2010

vol. 58

issue 6

919-931

At a time when global capitalism has no defensible and impressive ideas to offer, Alain Badiou, the French left-wing philosopher, has turned to historical thinkers who aimed at great and revolutionary visions. The apostle Paul is numbered among them. The thoughts presented in the text of this article go beyond a mere review of the slim, but highly instructive, book A. Badiou, Saint Paul: the Founder of Universalism. With his testimony that Christ means the downfall of the wall that divides, Paul introduced universalism. Badiou, as an atheist, reads Paul in more than just the religious sense, even if he is thoroughly at home in his theology. At the same time, however, he reinterprets Paul’s ideas with a transformed purpose. The fascinating new vision, the new revolutionary possibility, the horizon of a new age universalism is, in Paul, built on the testimony: „God raised Christ from the dead.“ This testimony stands and falls by faith, by the believing subject. Paul’s subjective proclamation founds a new age in freedom from sin, death and the law. This vision of a new world does not require the underpinning of religious or philosophical argument. Paul’s faith is a thoroughgoing faith as, to a certain extent, we see later in Pascal, Luther or Kierkegaard. Lenin was also a thinker of great, of hitherto unthinkable, possibility the abandonment of private property. He too founded this vision of a new world on the grand rising up of the subject. Lenin’s texts are still today an interesting and fascinating read, just like Pavel’s epistles. At this point I make some critical comments: Is it possible to found an ethically impressive vision on lie and self-deception, that Christ was raised from the dead or that the dictatorship of the proletariat will bring about a just society? The thesis that Paul founded universalism is also thoroughly problematic. He proclaimed universalism, but immediately in the next breath retreated from it. At Ga 3, 28 Paul does declare that „all are one in Christ Jesus“, but, you will notice, in Christ Jesus those who do not share a belief in him are excluded from the universalism. He proclaimed universalism, but in his next move retreated from it: „Don’t harness yourself to the foreign yoke together with the unbelievers!“ What has justice in common with injustice? And what kind of coexistence can light have with darkness? What harmony can there be between Christ and Belial? (II. K 6, 14-16) In the same way the Russian revolution drew an uncompromising dividing line between those who are „ours“ and those „who are against us“. Great visions are usually founded on illusions or lies. Multiculturalism has also been shown to be an illusion.

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Hans Albert a Antigona

Evropa vyrostla ve lži