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Existence a ontologická hra událostí

100%

Prášek P.

Filosofický časopis (Philosophical Journal)

2019

vol. 67

issue 3

403-420

Although the event is the phenomenon par excellence, it did not become a central theme of phenomenology until it was addressed in the work of Henri Maldiney, who tried to complete Heidegger’s analytic of existence (Dasein) during an investigation of the “pathological moment” of existence. The article consistently and critically attempts to present both this project of Maldiney’s and the work, subsequent to it, of the contemporary author Claude Romano, who in his “evential hermeneutic” further develops Maldiney’s position. The main intention of the article, however, is to suggest a further possible direction of the systematic investigation of the event in phenomenology, and therefore, in its conclusion, it shows why Romano does not sufficiently develop Maldiney’s position.

Obgleich das Ereignis ein Phänomen par excellence ist, wird es erst mit dem Werk Henri Maldineys, der versuchte, Heideggers Daseinsanalyse um die Analyse des „pathischen Moments“ der Existenz zu ergänzen, zu einem zentralen Thema. Der Artikel stellt den Versuch dar, dieses Vorhaben Maldineys in seinem Zusammenhängen kritisch vorzustellen, wobei auch das daran anknüpfende Werk des zeitgenössischen Autors Claude Romano mit einbezogen wird, der Maldineys Position in seiner „Ereignishermeneutik“ (herméneutique événementiale) weiterentwickelt. Hauptziel des Textes ist es jedoch, eine weitere mögliche Richtung der systematischen Untersuchung des Ereignisses in der Phänomenologie aufzuzeigen, weshalb der Autor zum Schluss erläutert, warum es sich bei Romano um eine unzureichende Entwicklung handelt.

Ačkoli je událost fenoménem par excellence, ve fenomenologii se stala ústředním tématem až spolu s dílem Henriho Maldineye, který se Heideggerovu analytiku pobytu (Dasein) pokusil doplnit o zkoumání „patického momentu“ existence. Článek se pokouší souvisle a kriticky představit jak tento Maldineyův projekt, tak i na něj navazující dílo současného autora Clauda Romana, který Maldineyovu pozici ve své „událostní hermeneutice“ (herméneutique événementiale) dále rozvíjí. Hlavním záměrem tohoto textu je však naznačení dalšího možného směru systematického zkoumání události ve fenomenologii, a proto autor na závěr ukazuje, proč se u Romana nejedná o rozvinutí dostačující.

Metamorphoses of the Subject: Kandinsky Interpreted by Michel Henry and Henri Maldiney

85%

Yampolskaya A.

Avant

2018

vol. 9

issue 2

157-167

In this paper I compare how Michel Henry and Henri Maldiney interpret Kandinsky’s heritage. Henry’s phenomenology is based on a distinction between two main modes of manifestation: the ordinary one, that is, the manifestation of the world, and the “manifestation of life.” For him, Kandinsky’s work provides a paradigmatic example of the second, more original mode of manifestation, which is free from all forms of self-alienation. Henry claims that this living through the work of art is transformative; it is akin to ascetic practice or mystical experience that goes beyond the distinction of the subject and the object. Maldiney acknowledges Kandinsky’s work as an attempt to provide access to an a-cosmic and ahistoric experience of one’s inner self; yet for him this is not a positive characteristic. For Maldiney, the key distinction is not between modes of phenomenalisation, but between the dimensions of meaning (sens). For him there is no radical self-transformation which is not a transformation of one’s being-in-the-world and one’s meaning of the world, and so Kandinsky’s a-cosmic paintings cannot induce a true transformation of the self. I conclude that the disagreement of Henry and Maldiney on Kandinsky does not unfold on the level of phenomenological description of concrete aesthetic experience, but on the level of metaphysics.

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Existence a ontologická hra událostí

Metamorphoses of the Subject: Kandinsky Interpreted by Michel Henry and Henri Maldiney