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1

Co znamená být člověkem? : Ke knize Étienne Bimbeneta „L’Animal que je ne suis plus“

100%

Fulka J.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 5

753-767

EN

The book by Étienne Bimbenet L’animal que je ne suis plus is an ambitious attempt to define humanity in relation to animality, a project that considers itself a part of the tradition of the “phenomenology of life”. The author displays a manifold debt to the philosophy of Maurice Merleau-Ponty, but at the same time he adds to Merleau-Ponty’s thought, especially by tackling new findings in the area of psychology and linguistics. The basis of this account of the relation between man and animal is a philosophical interpretation of the phenomenon of “shared space”, i.e. the ability of the human individual to perceive another human being as an intentional being—an ability that is, according some linguists, an indispensable condition for the acquisition of language. From this viewpoint Bimbenet then inprets the relation of man to the world which, he argues, is in sharp contrast to the relation which an animal maintains with the world. This review not only summarises the conclusions that Bimbenet’s book comes to, but also puts the work into the broader context of the phenomenology of life, and of certain linguistic theories.

CS

Kniha Etienna Bimbeneta „L‘animal que je ne suis plus“ je ambiciózním pokusem o vymezení lidství ve vztahu k animalitě, přičemž tento projekt se vepisuje do tradice tzv. fenomenologie života. Autor v mnohém navazuje na filosofii Maurice Merleau-Pontyho, ale zároveň jeho myšlení doplňuje zejména tím, že se konfrontuje s novými poznatky v oblasti psychologie a lingvistiky. Základem jeho výkladu vztahu člověka a zvířete je filosofická interpretace fenoménu tzv. sdílené pozornosti, tj. schopnosti lidského jedince vnímat jinou lidskou bytost jako bytost intencionální, schopnosti, která je podle některých lingvistů nepostradatelnou podmínkou osvojení si řeči. Z tohoto východiska potom Bimbenet interpretuje vztah člověka ke světu, který se podle něho výrazně liší od vztahu, který se světem udržuje zvíře. Předkládaná recenzní studie jednak shrnuje závěry, k nimž Bimbenetova kniha dospívá, a jednak jeho dílo zařazuje do širšího kontextu fenomenologie života a některých lingvistických teorií.

2

Mistyka i życie Relacja religijna w fenomenologii Michela Henry’ego

94%

Gielarowski A.

ARGUMENT: Biannual Philosophical Journal

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2019

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vol. 9

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issue 2

303-316

PL

Mysticism and life. Religious relationship in Michel Henry’s phenomenologyThis article discusses the concept of mysticism in the phenomenology of Michel Henry, which involves the relationship of life and the living, as set against two opposing views on the connection of life to the living: Arthur Schopenhauer’s naturalistic philosophy of life and the religious doctrine of Master Eckhart. In the first approach, life is identical with the will to live, a natural force inherent to everything that is alive. In the other one, life is identified with the Christian God (infinite or absolute life), encompassing all individual livings and constituting the foundation for all creation existing out of him. Hermeneutic analyses carried out in the article consider those texts by Michel Henry which comment on the works of Master Eckhart and Schopenhauer and provide for his own interpretations of them. They aim to show that Henry’s thought involves the religious understanding of mysticism as pertaining to the connection of life and the living identified with the relationship of God (absolute life) and humans (finite life). Moreover, the mysticism of life should be distinguished from Schopenhauer’s naturalistic metaphysics of life, while its main inspiration are the Christian teachings of Master Eckhart, therefore the former may be considered as one of the interpretations of the latter. Irrespective of its Christian background, Henry’s thought can be also of interest to non‑Christians, as it presents a way of accessing (absolute) life through the experience of a living body (French: chair) underlying self‑affectivity, largely forgotten in modern times but which can be revived by communing with art, because aesthetic experience is one of the forms of feeling one’s own being. In Henry’s thought, aesthetics, ethics and religion are closely interrelated, providing an effective remedy for the contemporary cultural crisis.

3

Metafyzika života Hanse Jonase jako stále živý podnět

84%

Vácha J.

Filosofický časopis (Philosophical Journal)

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2017

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vol. 65

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issue 4

583-605

EN

In this article, the philosophy of biology of the German philosopher Hans Jonas (1903– –1993) is presented in a concise form. According to this approach, it is necessary to project an anti-reductionist view of the human mind back into the whole evolutionary order, the climax of which is man. In this respect, only man, as embodied subjectivity, is capable of such a retrospective view. A disposition to the emergence of the inwardness of the organism is already contained in material nature itself, and it then develops in the course of evolution by its own powers up to the emergence of the human spirit. It exploits, in this regard, “openings“ in the causal nexus of nature, provided by quantum physics. Jonas is, here, characterised as a panpsychic and an attempt is made to categorise his panpsychism in terms of todays context, both from a philosophical point of view (G. Strawson, D. Chalmers), and a biological one (the phenomena of self‑assembly and self-organisation as sources of “order for free”).

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Koncepcja fenomenologii życia Anny Teresy Tymienieckiej

67%

Mruszczyk M.

ΣΟΦΙΑ. Pismo Filozofów Krajów Słowiańskich

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2016

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vol. 16

245-260

RU

Анна Тереса Тыменецкая (1923–2014) – польская философ, чья научная деятельность развивалась на рубеже XX и XXI веков. Больше сорока лет она развивала и совершенствовала собственную концепцию феноменологии жизни. Её вдохновляли все дисциплины науки, с которыми она одновременно полемизировала. Особенно важна была для неё феноменология Эдмунда Гуссерля, а также естественные науки. Она считала феноменологию естественным способом отношения человека к действительности и к своей жизни. Естественные науки были для неё источником большой правды о естественном генезисе человеческой жизни. Поэтому феноменология жизни признает эту правду, одновременно предоставляя естественным наукам недостающее им критическое отношение.

EN

Anna Teresa Tymieniecka (1923–2014) – a polish philosopher acting at the turn of the XX and XXI century. She has been developing and perfecting her own conception of phenomenology of life for more than forty years. She was inspired by all disciplines of science with which she also rolled the polemic. Particularly important for her was the Edmund Husserl’s phenomenology and the natural sciences. She recognized this phenomenology as a human’s natural way of relating to the reality and to the human’s life. The natural sciences were a great source of the truth for her about the natural origins of human’s life. The phenomenology of life accepts this truth and provides a missing critical attitude into the natural sciences.

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Co znamená být člověkem? : Ke knize Étienne Bimbeneta „L’Animal que je ne suis plus“

Mistyka i życie Relacja religijna w fenomenologii Michela Henry’ego

Metafyzika života Hanse Jonase jako stále živý podnět

Koncepcja fenomenologii życia Anny Teresy Tymienieckiej