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SPONTANEOUS PLAY BASED ON RULES. ON THE MARGINS OF KANTIAN CRITIQUE OF JUDGEMENT (Swobodna gra oparta na prawidlach. Na marginesie Kantowskiej Krytyki wladzy sadzenia)

100%

Bobrowska E.

Przegląd Filozoficzno-Literacki

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2010

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vol. 9

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issue 3(28)

123-145

EN

The proposed analysis of Kant's system of aesthetic judgements builds upon the metaphor of play, based on the binary opposition of laws and freedom. Drawing upon the dualism of human actions, reflected in the tendency to develop both open and closed systems, Kant's analysis of the faculty of judgment focuses on the opposition of two pervading elements: freedom and order. Aesthetic and moral judgments are represented by the play model, which is a system based on arbitrary decisions, limited, however, by a superior network of rules. Therefore, the play is a system in which the duty to obey the rules coexists with the necessity to freely choose the strategy of one's decisions. The category of the play is further employed to reflect upon Kantian notions of the genius, the sublime, and the work of art that induce the free play of the cognitive faculties.

2

SEBAPOROZUMENIE V KANTOVEJ TEÓRII SVETOOBČIANSTVA

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Zákutná S.

Filozofia (Philosophy)

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2023

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vol. 78

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issue 6

462 – 473

EN

The paper is based on Kant’s understanding of history as a process for which a human is responsible, not only in the sense of the human species, but also as an active and engaged individual. The paper focuses on the issue of cosmopolitanism from the perspective of the people’s need to understand themselves when they do not merely attempt to explain the course of history so far but are aware of their responsibility in the ongoing process of the formation of a cosmopolitan order. The paper analyses the techniques and procedures proposed by Kant that are necessary for the realization of the ideas of cosmopolitanism. It mainly deals with Kant’s view on the issue of (cosmopolitan) education, his method for learning to think philosophically, and his understanding of the concept of Bildung as the moral formation of the individual, who becomes a self-conscious person able to understand their opportunities in history.

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Kategoria wzniosłości w malarstwie Caspara Davida Friedricha

88%

Demkowicz-Dobrzańska K.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2013

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issue 3

99-120

EN

The purpose of this article is to consider the category of sublime in the painting of the German romantic artist, Caspar David Friedrich refered to the Kantian idea of sublime, formulated in the Critique Power of Judgment. The basic thesis is, that interpretation of creation of the excellent German lanscapes’ painter in context Kant’s theory of sublimity characterizes this turning point in art of early XIX-Century. Although its proper meaning was discovered just in modern art. The explication of Friedrich’s painting through such unique aesthetic category like sublimity seems to be also a terse description of romantic art.

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O praktycznej możliwości oglądu intelektualnego. Wybrane wątki filozofii krytycznej Immanuela Kanta a Johanna Gottlieba Fichtego Drugie wprowadzenie do teorii wiedzy

88%

Jankowski M.

Filo-Sofija

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2009

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vol. 9

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issue 9

83-98

EN

The concept of intellectual intuition was one of main objects of Kant’s critique of classic metaphysics (represented by such philosophers as Christian Wolff or Alexander Gotllieb Baumgarten). After being denied by Critique of pure reason, the concept of intellectual intuition comes back in the philosophy of Johann Gottlieb Fichte (and other German idealists), who builds the whole conception of the science of knowledge on it. Is Fichte’s understanding of intellectual intuition the same as Kant’s? And if not, can we assume that Fichte’s science can be regarded as fully compatible with Kant’s transcendental philosophy?

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Stanowisko Eduarda von Hartmanna wobec pojęcia rzeczy samej w sobie Immanuela Kanta

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Furman M.

Filo-Sofija

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2012

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vol. 12

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issue 3(18)

125-144

EN

Immanuel Kant argues that recognition of the object of knowledge must be limited to the cognitive capacities of the subject. Hartmann takes the view that such an approach to the object of knowledge cannot lead to objectivity. He stated the necessity of the cognition referring to the thing in itself. The thing in itself, despite its fundamental unknowability, must be the basis of all cognition. Thus, our cognition can be achieved only secondarily on the basis of the thing in itself.

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PLURALITNÍ SVĚT STÁTŮ A VIZE GLOBÁLNÍ JEDNOTY. KE KANTOVĚ A HABERMASOVĚ VERZI KOSMOPOLITISMU

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Lysoňková M.

Filozofia (Philosophy)

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2015

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vol. 70

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issue 2

81 – 93

EN

The article deals with the cosmopolitanism of Immanuel Kant and Jürgen Habermas. In his perpetual peace project, Kant endeavoured to overcome the modern state system which has been prone to war. However, this project is confusing due to Kant’s contradictory attitude to a world state. Although the pluralist system of sovereign states can be securely surmounted only by universal “Völkerstaat” or “Weltrepublik”, these political entities raise concerns about unification and despotism, originally connected with a universal monarchy. The similar problem becomes apparent also in Habermas’ version of cosmopolitanism. Even though Habermas ultimately argues that the world state is to be avoided, his conception is driven to it by the universalism of human rights, which are directed against political particularism, as well as by the politics of peace, requiring the establishment of an effective power at the supranational level of a global political system. Furthermore, in this multilevel political system its lowest level, i.e. the level of nation states is suppressed. Kant’s and Habermas’ contradictory positions reflect a more fundamental tension between plurality and unity which affects modern cosmopolitanism, frequently criticized as anti-pluralistic. Hence, the aim of the article is to clarify contradictions in Kant’s and Habermas’ conceptions in order to shed some critical light on modern cosmopolitanism as such.

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SERGIUS HESSEN’S VIRTUE THEORY AND ETHICS OF RESPONSIBILITY

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Hanuszkiewicz W.

Konštantínove listy

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2021

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vol. 14

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issue 2

158 - 175

EN

Ever since Alasdair MacIntyre published his book After Virtue in 1981, the theory of virtue, stemming primarily from Aristotle, has become an important factor in contemporary ethical discussions. These discussions, however, ignore the platonic theory of virtue. It is in the platonic tradition that Sergius Hessen undertakes his investigations. In Hessen’s view, Plato’s virtue ethics can be united with the theological theory of cardinal virtues, thus creating one coherent approach. This connection – as long as it maintains its internal, dialectical tension – transforms a traditional concept of virtues focused on the moral perfection of the subject as well as the deontological ethics of Kant, which is based on the universal validity of duty, into the ethics of responsibility, the model of which is presented in Fyodor Dostoyevsky’s The Brothers Karamazov. This concept of ethics, rooted deeply in Orthodox Christianity, is noteworthy because it presents, in an innovative way, the issue of the relationship between moral practice and law. In this context, moral practice is understood by Hessen as one of the most important manifestations of human creativity. Hessen’s virtue ethics may thus be regarded as the valid opinion that needs to be included in contemporary considerations over the right form of social ethics.

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