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Filozofický pohľad na nenarušiteľnosť ľudského života

100%
Degro I.
Studia theologica
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2004
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vol. 6
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issue 2
44-58
EN
The article deals with the philosophical arguments for inviolability of human life. The etymological and historical context is presented as a premise for understanding of the concept of human life and its inviolability. There are several interpretations of it in the history of philosophical thinking. The interpretation with affirmation of transcendence of a human being appears together with discerning contingency of all beings in the world. A human life is regarded as a gift since that moment. This anthropology is based on internal experience of a human him/herself. Both material and transcendent dimensions of a human are affirmed. A human being is understood as a person according to this experience, living in the middle of nature and immersed in it. In the same time s/he transcends nature by way of his/her existence and his/her acts of intellectual knowledge and free will. The fact of being a human person assigns the aim of human life: to master matter by spirit. So death is not only the end of biological life, but also a barrier to development, which is a natural human right.
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Człowiek - natura- transcendecja. Zarys hyperologii

100%
Mech K.
Kwartalnik Filozoficzny
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2013
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vol. 41
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issue 3
109-137
EN
This article concerns the conditions of possibility of thinking about religious transcendence. The premise of these considerations is that the possibility of thinking about transcendence is determined by our understanding of nature. Transcendence can be considered only in relation to what it transcends. The relationship between transcendence and nature means that the possibility of thinking about religious transcendence is closely related to the way of conceiving nature. Different ways of understanding nature determine different ways of understanding transcendence. Nature can be conceived in a way which makes transcendence impossible. The reflection on nature and transcendence in their mutual relations directs us toward a different interpretation of nature that emerged in the history of European thought about φύσις. In the article the contemporary naturalistic interpretation of nature is compared with the theistic interpretation and the Greek understanding of nature.
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ODMÍTNUTÍ BOHA JAKO POSTULÁT SVOBODY VE HŘE MOUCHY J. P. SARTRA

100%
Burda F.
Verba Theologica. Teologický časopis
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2020
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vol. 19
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issue 2
36 – 51
EN
The study seeks to answer the question of the relationship between the rejection of God, the rejection of transcendence and the existential situation of man against the background of the play Fly. He also attempts to look into consciousness, which, as a result of the rejection of God, is related only to himself, and to consider how much this consciousness is related to the absolute. Sartre‘s conception of man is provocative, he opposes all forms of passive conformism, he urges man to immerse himself in the dynamic structure of his existence and to accept the responsibility for his choices. Sartre‘s work can also be read as a call to break down false models, as a subject for defending one‘s freedom. The emphasis on personal choice, which is accompanied by full responsibility for one‘s actions, the emphasis on human freedom, has a stimulating meaning. Sartre‘s shortcoming is the generalization and the shifting of the phenomenological level to the ontological one. Despite relatively strong arguments, he commits logical contradictions, which later affect his noetics. His method is to some extent a simplification and a caricature of God. Caricature is an effective and impressive way of expression, but numerous generalizations and simplistic views cannot be avoided. As a result of Sartre, Sartre does not deny, because he relates to non-Christian images of God who escapes his philosophical reflection.
4

Kierkegaard and the angel of aesthetics

100%
Nagy A.
Magyar Filozofiai Szemle (Hungarian Review of Philosophy)
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2004
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vol. 48
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issue 1/2
9-25
EN
The question of 'communication' is in the center of the essay, when focusing on the great Danish thinker, Sören Kierkegaard and his view on angels. Being brought up in a Lutheran environment and greatly influenced by his father (himself a member of a fundamentalist Lutheran sect), Kierkegaard's 'angelic experiences' differed very much from those listed in Catholic interpretations or conserved in everyday references to celestial beings. Facing both the surviving pagan traditions (and referred to its 'heavenly' messengers) and referring to the angels of Kierkegaard's Copenhagen (maily as decorations and ornaments) the study highlights the more important, often determinant references of Kierkegaard to angels. In the list of such 'appearances' in his oeuvre, by angels the 'question of communication' is examinated in an original way, while the 'authenticity' is questioned and/or emphasized by their presence. His ideas about transformations of angelic beings into demonic (daimonic) or even diabolic ones, has its very special emphasis of the once common origin of all these creatures, while final and fatal 'fall' of transcendental conscience is mirrored by the fall of angels, when marrying mortal women. His conclusion, that theology married reason the way once fallen angels did, refers to this tragedy, once creating monsters of early times and now repeating this mortal seduction in the 'world of spirit'.
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PHILOSOPHY OF TRANSCENDENCE AND PHILOSOPHY OF IMMANENCE

100%
Murawska M.
Edukacja Filozoficzna
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2007
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issue 44
185-200
EN
Phenomenology of Levinas is founded on the category of transcendence, whereas for phenomenology of Michel Henry immanence is the crucial notion. The analysis of main terms of both philosophers allows us to interpret these two concepts as similar ones. They try to find a fundament for subjectivity which for them is always embodied. However, for Levinas subject depends on the Other, on the transcendence, while according to Henry the subject is identified with radical immanence related to Life. They both use the same terms and describe the same phenomena: body and flesh, arché, passivity, self-affection, sensibility and vulnerability.
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On the Question of Tense Orientation of Ideology

100%
Lagosz M.
Przegląd Filozoficzny. Nowa Seria
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2008
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vol. 17
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issue 3(67)
33-47
EN
The article discusses ideology and utopian proposals with respect to their tense orientation, ie. orientation toward the past, the present or the future. Comprehensive proposals for a major modification of social arrangements that encompass economy and social change have to distinguish between real life changes and their perception by the actors who introduce them. This distinction is made visible be the difference between purely theoretical ideological dogma and a broader utopian vision. The author claims that although narrowly conceived ideology is a world different from a utopian blueprint this distinction is blurred by their tense orientation. As he says, at the level of social being a strong intermingling of the past and the future is inevitable, and consequently verbal ideology cannot be cleanly separated from practical proposals.
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Formy transcendencie vo vede a v náboženstve

100%
Kvasz L.
Studia theologica
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2006
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vol. 8
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issue 3
1-19
EN
In the paper the author compares Ian Barbour's four types of relationship between science and religion with Thomas Kuhn's theory of scientific revolutions and with George Lindbeck's theory of the nature of religious doctrine. It turns out that these three theories can be brought into correlation. On one hand Kuhn's theory can be refined and three kinds of scientific revolutions can be discriminated, which (together with normal science) correspond to Barbour's four types. On the other hand Lindbeck's three views on the nature of doctrine can be complemented by a fourth view and in this way brought into correspondence with Barbour's theory. With this fourth view on the nature of doctrine, thye author suggests to characterize doctrines as the forms of transcendence. In the paper he shows in which ways transcendence relates to Barbour's theory and to Kuhn's concept of scientific revolutions. He analyzes the role of theological motives in the works of Galileo, Descartes, and Newton, and shows how the scientific revolution relates to the integration between science and religion.
8
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Ideen I von Edmund Husserl im Lichte der Lehre des hl. Thomas von Aquin

88%
Cyciura P.
Filo-Sofija
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2009
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vol. 9
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issue 9
133-154
EN
Transcendence is understood by Husserl as a being for consciousness. This means that it is ontically not self-reliant. Availing myself of Husserl’s qualification of the constitution as Erzeugung, Produktion – I reinterpret the concept of transcendence as a concept of product. Moreover, I reinterpret the concept of Husserl’s teleology in the light of Thomas’ analysis of act. It appears that responsibility implies the being for others, not simply for consciousness; it implies the being not of the product itself, but of the gift for the person. The products are really not self-reliant, as they can always be deprived of the gift-character and became man-hostile (alienation).
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LAW AND THE LEAP IN BEING IN VOEGELIN’S PHILOSOPHY

88%
Klečková M.
Filozofia (Philosophy)
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2023
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vol. 78
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issue 10
865 – 878
EN
The article presents Eric Voegelin’s legal-philosophical thought in the context of his efforts to reflect on the transcendent dimension of being. According to Voegelin, the law provides a prospect for a symbolic expression of one’s attunement to the transcendent. The experience with transcendence empowers man to discern the normative Ought and to create its representative model in the form of legal political order. At the heart of this concept is the premise of the transformative conversion of the human soul, leading to insight into the true order of being. Finally, the paper reflects on Voegelin’s unique interpretation of the relationship between law and Gnosticism, defined by the rejection of transcendent reality.
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Spirituality of the Czech university students -a factor analysis pilot study

88%
Rican P., Janosová P.
Československá psychologie (Czechoslovak Psychology)
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2004
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vol. 48
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issue 2
97-106
EN
An original scale of spirituality was constructed and verified on a sample of 108 Prague students of human sciences and technical universities. Factor analysis of 30 items indicates the existence of three factors. 'Pagan eco-spirituality' includes spiritual experiences in relation to earth, amazement with elements of nature and experience of connectedness with past and future generations. 'Belonging' refers to the experience of harmony of souls with close people, emotional closeness, respect towards and responsibility for people as well as for natural entities. A factor interpretable as 'transcendental mysticism' concerns experience of 'highest reality', catharsis from inner impurity, endless awe, deeper understanding of the world's substance and sense of integration with all life. All three aspects of spirituality bear on historical religious systems and trends, in the framework of which they have always existed. Theoretical base and results of the investigation are discussed in relation to Hood's Scale of Mysticism, Spiritual Transcendence Scale of Piedmont, Expressions of Spirituality Inventory of MacDonald, Index of Core Spiritual Experiences of Kass, Friedman et al., and other scales of spirituality (Reker, Moberg).
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FAITH - WITHOUT ILLUSIONS? CONTRIBUTIONS TO GEORG LUKÁCS'S LATE POLITICAL PHILOSOPHY

88%
Budai G.
Tarsadalomkutatas (Social Science Research)
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2007
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vol. 25
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issue 4
467-486
EN
Georg Lukács never wrote a separate political philosophy and we cannot even derive any Marxist political theory from his late works. Nevertheless it does not mean that we could not recognize in these works the peculiarly Lukácsian view of political philosophy. In this essay the author tries to reconstruct the architecture of his political ideas in terms of Stalinism and democracy. Therefore he shall discuss his 'political testament' of late sixties
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LEVINAS' THINKING ALONG WITH HUSSERL (commentary to the Polish edition of E. Levinas' 'En découvrant l'existence avec Husserl et Heidegger) (Emmanuela Levinasa mysIenie z Husserlem (na marginesie polskiego wydania ksiazki E. Levinasa ....))

75%
Sowa E.
Kwartalnik Filozoficzny
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2009
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vol. 37
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issue 1
61-75
EN
The subject of this article is Levinas's interpretation of Husserl's phenomenology and the influence of the latter on the philosophy of Levinas himself. By discovering the intentionality of consciousness, Husserl de facto discovered the transitiveness (la transitivité) of thinking and existence and therefore revolutionized the understanding of transcendentalism. This interpretation has an essential influence on the idea of immanence and transcendence in Levinas' philosophy, according to whom the sphere of immanence is the human universum, while transcendence, or the exterior (l'exteriorité) is radical otherism from this universum, and it can only be detected as a trace. The authoress also points out the analogies between Levinas' understanding of Husserl and the interpretations of his philosophy (especially intentionality) by Polish phenomenologists belonging to Roman Ingarden's post-war school in Krakow (Jan Szewczyk, Józef Tischner).
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Skończoność jestestwa jako kwestia decydująca o warunkach możliwości metafizyki w rozprawie „Kant a problem metafizyki” Martina Heideggera

75%
Formela M.
Kwartalnik Filozoficzny
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2017
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vol. 45
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issue 1
5-29
EN
According to Martin Heidegger’s “Kant and the Problem of Metaphysics”, the work of the philosopher from Königsberg should be read not as an epistemological treatise, but as essentially concerning the conditions of possibility of metaphysics, or strictly speaking: as making proper metaphysics possible through the proper metaphysics of Dasein. Heidegger is also answering one more demanding question: how is the transcendental account itself possible? Both issues find their explanation in the very essence of Dasein’s finitude, which appears to be posited in Kant’s critique long before Heidegger’s “Being and Time”.
This paper contains an indication of the two main problems strictly connected with the finitude of Dasein: (1) revocation of a dissonance between an epistemological domain and its transcendence, which are regulative things-in-themselves; (2) revocation of an independence of truth from its ontological source, i.e. from Dasein. We take a closer look at the following: the problem of transcendence (outer world transcendence of otherness vs. inner world transcendence of difference), the problem of Das Nichts' significance to the finitude issue, the Kantian thought experiment concerning the Absolute’s pure intuition, the significance of that experiment for establishing proof of the finitude of Dasein, as well as for specifying the finitude of Dasein’s essence, and the thesis on the finiteness of ontic cognition and infinitude of ontological understanding.
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JAK VZNIKÁ NĚCO NOVÉHO? ZALOŽENÍ A TRANSCENDENCE

75%
Puc J.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 4
259 – 270
EN
The paper shows different approaches to creativity, i.e. emergence of new meanings, in Merleau-Ponty and Patočka. The comparison is based mainly on Merleau-Ponty’s lectures L’institution dans l’histoire personnelle et publique (1954/55) and Patočka’s project Negative Platonism (1953). Despite some similarities evident in the key concepts “institution” and “transcendence”, there is a decisive difference between the two approaches concerning the temporality of creation. Whereas Merleau-Ponty likens the temporality of institution to future perfect tense, emphasizing the intertwining of present and future events, Patočka understands novelty as something totally different from present state of affairs. In his eyes, the question of how something new can arise equals the question of how attitude of distance to existing traditions can be achieved. Contrary to Patočka, Merleau-Ponty argues that any living tradition tends towards its own transformation and presents a case of self-transcendence, because it is governed by the principle of divergence (écart). Finally, we argue that some aspects of these two approaches both complement each other, and also show the limits of each other.
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NÁVRATY SCHELLINGOVY SVOBODY U JASPERSE

75%
Šulcová I.
Filozofia (Philosophy)
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2021
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vol. 76
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issue 9
704 – 716
EN
My paper concentrates on investigating freedom, as seen by Schelling via Jaspers’s concept of transcendental thought. The comparison of both authors shows the basic difference in conceiving freedom, responsibility, and approach to the real world. We can trace how Jaspers’s so called “eternity freedom” stands quite in opposition to Schelling’s free will. Jaspers deals with unsurmountable divide between human and God. Being as a whole is unrecognizable, mental attitudes are limited. Schelling perceives God analogically to human. In the relation to divinity, he utilizes categories like possibility, necessity, and reality. For Jaspers, the reality of transcendence exceeds all categories, notions and images. We only can be touched by transcendence by hearing the language of ciphers of existence. Transcendence occurs in many ways and transcendent truths cannot be traced concretely. Schelling inspired Jaspers already during his first philosophical period. Nevertheless, he returned to his thoughts during the fifties, when he prepared his monumental project of universal history of philosophy. The monumental work remind unfinished.
16
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PATOČKOVO POJETÍ DUCHOVNÍCH ZÁKLADŮ EVROPY

63%
Cajthaml M.
Studia theologica
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2012
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vol. 14
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issue 1
30–39
EN
A synthesis of Jan Patočka’s account of the spiritual roots of Europe in the first part of the paper provides background for a critical reflection on a number of the basic philosophical presuppositions of this account which are presented in the second part. These presuppositions are Patočka’s concept of history and of the historicity of human existence. Critical reflection reveals that the account of humanity and history implied in these two concepts can only be reconciled with the concept of the spiritual roots of Europe with difficulty based on the platonic (and Christian) form of the care of the soul.
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