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1

Karla Jaspersa postneokantowski projekt metafizyki

100%
Pietras A.
Kwartalnik Filozoficzny
|
2012
|
vol. 40
|
issue 1
25 - 40
EN
In this paper I propose an interpretation of Karl Jaspers’ project of metaphysics as a form of Post-Neo-Kantianism. Jaspers makes Kantian philosophy one of the most important starting points of his own philosophical thinking. But, like Nicolai Hartmann and Martin Heidegger, he rejects the Neo-Kantian epistemological interpretation of Kant’s philosophy. Neo-Kantians claimed that Kant rejected metaphysics and wished to set up the theory of cognition as a new philosophia prima. In opposition to this, Jaspers emphasizes the metaphysical sense of Kant’s philosophy. Moreover, in his project of the philosophy of the Umgreifenden he gives a positive meaning to transcendental physiology, the part of metaphysics which, according to the common reading of Kant, was definitely rejected by him.
2

K SITUÁCII DOBY: KIERKEGAARDOVA VEREJNOSŤ A JASPERSOVA MASA

86%
Šajda P.
Filozofia (Philosophy)
|
2015
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vol. 70
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issue 9
726 – 735
EN
In 1914 Theodor Haecker presented Kierkegaard to the German-speaking public as a social critic, when he published the translation of a fragment from Kierkegaard’s A Literary Review (1846). The translation inspired several influential authors of the interwar period, who commented on the condition of the society of that time. One of them was Karl Jaspers who believed that Kierkegaard’s views were more relevant in the 20th century than they were in the 19th century. In his work The Spiritual Condition of the Age (1931/1932) Jaspers adopted several motifs from Kierkegaard’s critique of society. In the present paper the author examines thematic points of intersection of Kierkegaard’s reflections on the public and Jaspers’ reflections on the mass. He elucidates also Kierkegaard’s and Jaspers’ views on excellence, envy, levelling and modern media. Both thinkers provide original and incisive analyses of the decadent features of modern society.
3

NÁVRATY SCHELLINGOVY SVOBODY U JASPERSE

86%
Šulcová I.
Filozofia (Philosophy)
|
2021
|
vol. 76
|
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.
4

Fenomenolohia Arona Gurvicha: vytoky, zviazky, contekst

58%
Shulga O.
Sotsiolohiia: teoriia, metody, marketyng (Sociology: Theory, Methods, Marketing)
|
2011
|
issue 1
38-51
EN
The essay presents a phenomenological analysis of the functioning of symbols as elements of the life-world with the purpose of demonstrating the interrelationship of individual and society. On the basis of Alfred Schütz’s theory of the life-world, signs and symbols are viewed as mechanisms by means of which the individual can overcome the transcendences posed by time, space, the world of the Other, and multiple realities which confront him or her. Accordingly, the individual’s life-world divides itself into the dimensions of time, space, the social world and various reality spheres which form the boundaries or transcendences that one has to understand and integrate. Signs and symbols are described as appresentational modes which stand for experiences originating in different spheres of the life-world within the world of everyday life, within which they can be communicated, thereby establishing intersubjectivity. Schütz’s theory of the symbol explains how social entities — such as nations, states or religious groups — are symbolically integrated to become components of the individual’s life-world. The following paper reconstructs Schütz’s concept of the symbol as a crucial component of his theory of the life-world, which is seen as an outstanding phenomenological contribution to the theory of the sign and the symbol in general.
5

Symvol i teoria zhyttiesvitu: “Transtsendentsii zhittiesvitu i podolannia yikh za poserednytstva znakiv i symvoliv”

58%
Dreher J.
Sotsiolohiia: teoriia, metody, marketyng (Sociology: Theory, Methods, Marketing)
|
2011
|
issue 3
3-25
EN
This essay presents a phenomenological analysis of the functioning of symbols as elements of the life-world with the purpose of demonstrating the interrelationship of individual and society. On the basis of Alfred Schutz’s theory of the life-world, signs and symbols are viewed as mechanisms by means of which the individual can overcome the transcendences posed by time, space, the world of the Other, and multiple realities which confront him or her. Accordingly, the individual’s life-world divides itself into the dimensions of time, space, the social world and various reality spheres which form the boundaries or transcendences that the I has to understand and integrate. Signs and symbols are described as appresentational modes which stand for experiences originating in the different spheres of the life-world within the world of everyday life, within which they can be communicated, thereby establishing intersubjectivity. Schutz’s theory of the symbol explains how social entities – such as nations, states or religious groups – are symbolically integrated to become components of the individual’s life-world. The following paper reconstructs Schutz’s concept of the symbol as a crucial component of his theory of the life-world, which is seen as an outstanding phenomenological contribution to the theory of the sign and the symbol in general.
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