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1

APORIA OF PERFECTION

100%
Ronnedal D.
Filozofia (Philosophy)
|
2018
|
vol. 73
|
issue 9
707 – 716
EN
In this paper, the author introduces a new aporia, the aporia of perfection. This aporia includes three claims: (1) Ought implies possibility, (2) We ought to be perfect, and (3) It is not possible that we are perfect. All these propositions appear to be plausible when considered in themselves and there are interesting arguments for them. However, together they entail a contradiction. Hence, at least one of the sentences must be false. The author considers some possible solutions to the puzzle and discusses some pros and cons of these solutions. He concludes that we can avoid the contradiction that follows from (1) – (3) and still hold on to our basic intuitions, if we instead of (1) – (3) accept some slightly different propositions.
2

DEKONSTRUKCE „NENÍ“ KRITIKA

88%
Fišerová M.
Filozofia (Philosophy)
|
2017
|
vol. 72
|
issue 7
515 – 526
EN
The paper focuses on Derrida’s claim that “margins” of philosophy are made of aporias, which bring no solution to the problems that can be positively solved in the centre of Western metaphysics. According to the paper’s hypothesis, Derrida’s work is characterized by a circular movement of subversive translation of idioms into aporias, operating as a guest of resistance which immediately turns back to resignation. In fact, Derrida’s aporia is no logical antinomy, it’s rather an ethical experience of decision without end. This ethics of mistrust inspires Derrida, just like Kafka, to describe the pre-ontological aporias, the logically paralytic places, where it’s impossible to formulate a problem and to propose its solution, let alone to do its critique. For these reasons − and contrary to what is often declared − deconstruction is no critique.
3

Aporia intersubiektywności a transcendentalna fenomenologia

75%
Lenart K.
Kwartalnik Filozoficzny
|
2017
|
vol. 45
|
issue 3
5-26
EN
It is said that transcendental phenomenology faces an unavoidable aporia, according to which it is perfectly justified to accept the claim that the transcendental ego constitutes the sense of all external being, including other subjects, as well as the claim that other subjects constitute the sense of all external objects, since they are a community of transcendental egos. The essence of the aporia is that it is impossible to accept both of these claims if one accepts the conceptual schema of transcendental phenomenology. In the article, I present an interpretation of transcendental phenomenology which allows one to avoid such consequences. Firstly, the static theory of intersubjectivity presented in Ideas of Pure Phenomenology and Carthesian Meditations is reconstructed and analyzed. Attention is devoted to the issues of phenomenological reduction and constitution of sense. Afterwards, it is argued that one should distinguish two kinds of constitutive processes: one understood as an activity of the sole transcendental ego (self), and the second one as an activity of the community of transcendental egos. It is claimed that both processes are mutually connected. Moreover, it seems that the second kind of constitution is metaphysically prior then the former one. This claim will allow one to overcome solipsistic interpretations of transcendental phenomenology and to overcome the aporia presented.
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