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The reality argument and its impact on the individual through the eyes of Gejza Vámoš

100%
Brocková A.
Filosofický časopis (Philosophical Journal)
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2021
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vol. 69
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issue Special_Issue_1
117-127
EN
The goal of this paper was to explain the ideas contained in the essay The Reality Argument by Gejza Vámoš. Reality must be accounted for and justified, otherwise we are incapable of accepting it. If the reasons for a given reality are strong and convincing, it will be accepted. Many forgotten thinkers and figures that are inspirational to this day are echoed in Vámoš’s work. The essay is a specific continuation of Vámoš’s philosophical endeavours. Unlike in his other works, Vámoš abandons the biologising contemplations of a philosopher-physician, dealing here with the question of the individual and society. Is the way in which a reality is accepted different for the individual than for the masses? The question emerges of how it is possible to modify reality in the minds of people using different justifications. Although the essay is in many respects an example of author’s distinct free-thinking nature, this “socio-philosophical meditation”, as Vámoš himself dubbed it, may be added to the list of Vámoš’s efforts at being an educator and cultivator of society. He also emphasises the role of the philosopher and warns against the tendency of people to allow themselves to be controlled and, in many passages, he warns against various ways of manipulating reality.
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Filozofia dziejów G.W.F. Hegla i jej echa w poglądach Ĺ. Štúra

86%
Dupkala R.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2011
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issue 2(2)
17-27
EN
The Hegelian philosophy of history constitutes the ideal picture of development of the world as the process of progress in realizing freedom. Ontological subject of history is the spirit of the world (Reason) based on freedom. History is self-reflection and selfaffirmation of the absolute spirit. The state is the social-historical, political and ethical condition of development of the mankind. The positive result of the world development assumes fulfilment of two following requirements: firstly, individuals should be governed by their own conscience and secondly, the world (state) along with its all social and political institutions should be organized and administered rationally. Thanks to fulfilment of these requirements, that is, thanks to the realization of freedom at its objective and subjective level, a development of the world will reach its culminating point. In this way also in Hegel, what J. Burckhardt proves, ‘we find the Enlightening science about the endeavour to attain perfection, and about the possibility of improvement or also about so-called progress’. Already in the first half of the XIXth century Hegel’s philosophy of history was also clearly reflected in Slovakia. First of all, the works of a prominent representative of Slovakian Hegelianism Ĺudovít Štúr (1815-1856) prove it. Similarly as Hegel also Štúr distinguishes three methods of historical research. They are as follows: ‘primitive history, understanding one and philosophical one’, but for the best method of historical dissertations he considers the philosophical method which is nothing else but only rational comprehension of history. Štúr not only cites or paraphrases individual Hegel’s views with avocation but also modifies them with the intention of using them for his needs, and he even creatively extrapolates them on the new ideological meaning planes connecting, first of all, with the problems of cultural and national life of Slavs and Slovaks. Štúr’s interpretation of Hegel’s philosophy of history is still relevant today in such a perspective despite the passage of time.
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Ideové spory v slovenskom politickom myslení pred a po roku 1918

72%
Jahelka T.
Filosofický časopis (Philosophical Journal)
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2018
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vol. 66
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issue 5
771-788
EN
Slovak philosophy and political thought from the 19th century to the end of the first Czechoslovak Republic is characterised by various controversies about the character of nation-building thought. The main controversy was the conflict between the conservative and progressive streams. This was represented by controversies which broke out between “Štúrovci“ on the one hand and Š. Launer and J. Záborský on the other hand, between the Old and New schools and others. At the end of the 19th century T. G. Masaryk intervened into these ideological controversies in a fundamental way. He influenced a whole generation of Slovak intellectuals and inspired the emergence of a group known as the “Hlasists“. The activity of the Hlastists was founded on the basic ideas of Masaryk’s philosophy. Against the Hlasists and Masaryk, S. H. Vajanský and F. Jehlička offered fierce opposition. Many of the Hlasists were political representatives in the first Czechoslovak Republic. After the creation of Czechoslovakia in 1918, the main ideological controversy was carried on between the representatives of the Czech orientation (Ivan Dérer, Vavro Šrobár, Milan Hodža) and the so-called autonomists (Andrej Hlinka, Ferdiš Juriga, Martin Rázus). Autonomism presented an endeavour to resist Czech cultural influence.
SK
Slovenské filozofické a politické myslenie od 19. storočia do konca prvej Československej republiky tvorí zmes sporov o charakter národotvorného myslenia. Hlavný spor predstavoval konflikt medzi konzervatívnym a pokrokovým prúdom. Reprezentovali ho spory, ktoré propukali medzi štúrovcami na jednej a Š. Launerom a J. Záborským na druhej strane, medzi Starou a Novou školou slovenskou a ďalšími. Koncom 19. storočia do týchto ideových sporov zásadným spôsobom zasiahol T. G. Masaryk, ktorý ovplyvnil celú generáciu slovenskej inteligencie a podnietil vznik skupiny známej ako Hlasisti. Činnosť Hlasistov vychádzala zo základných myšlienok Masarykovej filozofie. Proti Hlasistom a Masarykovi ostro vystupovali S. H. Vajanský či F. Jehlička. Viacerí z Hlasistov boli politickými predstaviteľmi prvej Československej republiky. Po vzniku Československa v r. 1918 hlavný ideový spor propukol medzi predstaviteľmi československej orientácie (Ivan Dérer, Vavro Šrobár, Milan Hodža) a tzv. autonomistami (Andrej Hlinka, Ferdiš Juriga, Martin Rázus). Autonomizmus reprezentoval snahu o ochranu pred českým kultúrnym vplyvom.
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