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1

Filosof krizí: od fenomenologie přes emendaci k tajemství

100%
Palous R.
Filosofický časopis (Philosophical Journal)
|
2007
|
vol. 55
|
issue 3
413-421
EN
There are three phases of Patocka's philosophical work. The first starts under the influence of E. Husserl's phenomenologically-oriented reflections on the crisis of European sciences and the search for the reality of the natural world. This beginning is soon interrupted by the Second World War. Immediately after this I noticed, as his student, the personal urgency of Patocka's efforts in his lectures on the Greek beginnings of the European philosophical tradition. He is still a thinker with a trust in scientific objectivity in the spirit of Husserl's 'strenge Wissenschaft'. Time, too, for him is a progression understood as the operation of a strictly critically founded human subjectivity. This phase of Patocka's life ends with the totalitarian Putsch in 1948, shortly following which he is ejected from Charles University. As an employee of the Comeniological centre he devotes himself to research on the philosophical significance of Comenius. Even at this time he observes the crisis of human existence: strict investigations, undertaken in the style of transcendentally-subjective exact insight into the core of being, open up perspectives of sense not only for man, but for the world in general - even if Comenius' divinely-preordained authority, guaranteeing in advance escape from the crisis, does not have to be accepted. The third phase begins with the return of Patocka to the history of philosophy in the sixties, and culminates in the seventies when, in thinking through the historical and political crisis of the second half of the twentieth century at the time of European global expansion, he adopted a certain distancing from the solution of transcendental phenomenology as a method of the philosophy of the 'absolute subject'. The modern technology of 'potentia humana' is ending - this dying and dying out should be treated as its own temporal negativity and nullity - but this is not a kind of resignation so much as caring for a different, new, future figure of spirituality.
2

Patočkova filosofie politiky jako přirozeného světa

100%
Bednar M.
Filosofický časopis (Philosophical Journal)
|
2007
|
vol. 55
|
issue 4
497-509
EN
The author's study treats of Patocka's understanding of the emergence and sense of the world of political and philosophical life as the beginning of history. Political and philosophical life are seen by Patocka as a continuum of two consecutive events in the uncovering and understanding of two new, mutually-related, human possibilities given by the flourishing of Greek civilisation. The author goes on to deal with Patocka's understanding of the significance of Masaryk's founding of the state as an exemplification of Patocka's conception of the politico-philosophical type of life's world from which is derived Patocka's concept of the basic movement of human life in truth, which expresses itself in the concept of the solidarity of the shaken. From this concept, and from the Patocka's preceding formulation of the politico-philosophical life as the life's world of a creative-historical character, Jan Patocka's work in Charta 77 evidently arises.
3

Jan Patočka a kritická edice „J. A. Comenii Opera omnia“

63%
Steiner M.
Filosofický časopis (Philosophical Journal)
|
2007
|
vol. 55
|
issue 3
409-411
EN
In the fifties and sixties the name of Jan Patocka was to be found amongst the editors and translators of Comenius' Latin writings. His planned collaboration with the editors of the collected publication of 'J. A. Comenii Opera omnia' - the Work of J. A. Comenius was however stopped for political reasons, and his report recommending the publication of the 14th volume of this edition could not be used in the beginning of the seventies since giving his name as 'specialist editor' was not thought desirable. In the second half of the seventies his name was no longer allowed to even appear in the index of names.
4

Jan Patočka a Hannah Arendtová

63%
Pechar J.
Filosofický časopis (Philosophical Journal)
|
2007
|
vol. 55
|
issue 4
485-495
EN
Jan Patocka repeatedly refers to Hannah Arendt when, in agreement with her, he puts the sphere of life-maintenance work, and thus the economic sphere in general, into opposition with political life. This does not, however, mean there are no differences between them on other questions. While Arendt is convinced that only a misunderstanding of the difference between thinking and knowing can lead to the expectation of truth from thinking, Patocka emphasises, in the context of a critique of Heidegger, that it must be possible to evaluate even a philosophical conception from the point of view of truth. The divergence here is however reduced by the fact that for Patocka truth in philosophy must be distinguished from truth in the sense of adequate knowledge. While the result of caring for the soul is, for Patocka, the enhancement of attempts to arrive at a solid unity of being, Arendt puts emphasis on the essential duality which is characteristic of the thinking self. Another difference is their evaluation of the political thinking of Plato and Aristotle, something which is related to their differing conceptions of authority. For Arendt, authority presupposes a conviction about the sacredness of the act of founding a community, which is something specifically Roman and which, in this specific sense, never existed among the Greeks who were able to continually repeat the founding of the polis when founding colonies. Against this, Patocka judges that Plato would have liked to renew the synthesis of authority and freedom which the Athenian community was once famous for. There is, in connection with this, a differing conception of further European development: Arendt emphasises the role played by the revival of the Roman conception of tradition based on founding, in the birth of the Christian church.
5

Zdar a nezdar „národní“ filosofie

63%
Kohak E.
Filosofický časopis (Philosophical Journal)
|
2007
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vol. 55
|
issue 3
441-455
EN
The author examines Jan Patocka's claim that T. G. Masaryk's national philosophy proved a failure. National philosophy here means a conception of history's intelligibility and of the place of a national community in it. Masaryk presupposed a morally ordered history gradually realising the ideals of humanity. He guided Czechoslovakia accordingly and, according to Patocka, left it unprepared for the wars of the 20th c. Yet Patocka's conception, though sustaining individual defiance, offers little guidance for a community. Thus neither can be considered simply a failure. One was successful as a programme, the other as a consolation, but neither can serve adequately in an age whose ultimate metaphysical problem concerns the relation of humankind to the world of all life.
6

Interview po čtyřiceti letech

63%
Zumr J.
Filosofický časopis (Philosophical Journal)
|
2007
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vol. 55
|
issue 3
359-364
EN
This piece explains the circumstances which led to the making of the interview with Jan Patocka, which we publish once again before this text. It was originally published in a special issue of the 'Filosoficky casopis' to mark the philosopher's sixtieth birthday. This issue was prepared as a substitute for a collection of essays which should have been published to mark this anniversary, but which the executive organs of the Academy of Science did not permit. During the preparation of the texts for the 'Filosoficky casopis' progress was made, however, in publishing an independent book-form collection which was meant to be comprised, above all, of contributions made by Patocka's friends abroad. The manuscript of the collection was compiled during the dramatic events of 1968, and the adverse conditions that prevailed after that year made the publication of the book in Czechoslovakia, as it then was, impossible. On the request of the editor of the collection, Jan Zumr, professor Van Breda was to take care of its publication at a publishers abroad. After his premature death, this responsibility was taken over by professor Walter Biemel. And so the 'Festschrift Die Welt des Menschen - Die Welt der Philosophie' came out, after much delay, in 1976 at the Nijhoff publishing house, several months before the death of Jan Patocka.
7

Nový obraz Komenského. O komeniologické koncepci Jana Patočky

63%
Schifferova V.
Filosofický časopis (Philosophical Journal)
|
2007
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vol. 55
|
issue 3
399-407
EN
The paper concentrates on the topic of Patocka's Comeniological conception. Patocka, in his lifelong work on Comenius, sought an answer to the question of what precisely was the original contribution of Comenius in the world of thought - what position Comenius occupies in the development of European thinking. He saw Comenius' achievement above all to be in his creation of a systematic philosophy of education and in his founding of a systematic pedagogy. The basic concepts of education in Comenius are 'emendatio' and 'reparatio'; education is for him a way in which man may be disabused of error as well as helped to overcome egoism and particularism and returned to the path of general order and panharmony. Comenius' labyrinth is, in Patocka's view, also the labyrinth of modern humankind, which has diverged from wholeness. As a result we need, even today, a pedagogy of the universal change, the prototype of which is, according to Patocka, Comenius' pan-education.
8

Patočkův projekt revize Husserlovy fenomenologie

51%
Slowikowa K.
Filosofický časopis (Philosophical Journal)
|
2007
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vol. 55
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issue 4
511-536
EN
The article presents a critical analysis of Patocka's attempt to revise Husserlian phenomenology. The considerations are divided into four sections. In the first section, Patocka's critique is presented, the core of which consists in the accusation of Cartesianism. From this critique Patocka's concepts of intention, intuition (Anschauung), reflexion and the subject, resp. consciousness emerge. Within this conceptual framework the problem of perception arises, as a meeting of inside and outside, intention and intuition, all of which have been strictly separated by Patocka. The concept of immanence of the presence, which sets out to clarify the problem, is shown to only further exacerbate it. In consequence two irreconcilable motifs are distinguished, which have been named as Cartesianism in the proper sense and physicalism. Their intertwining within Patocka's thought results most firstly, in a disintegration of the concept of object into a double meaning, secondly, in a shift between the concept of consciousness and the concept of subject, and finally in the ambiguity of the argument of Cartesianism itself. In the following third section several of Patocka's concepts are analyzed in order to illustrate this mutual intertwining and its consequences: the problem of continuity of consciousness and the assertion that consciousness is an object, which further results in a misinterpretation of Husserlian concepts of immanence and overlapping (Deckung). On this basis the thesis is put forward that Patocka's conception is a contradictory one. Finally, three possibilities of how to proceed with this conception, if it is not to be abandoned, have been formulated: the first two of them have resulted in concepts which, according to the criteria given by us, must be considered non-phenomenological. The third possibility amounts to a cancellation of Patocka's revision, thus turning us back to Husserlian phenomenology.
9

Dějiny pražského Archivu Jana Patočky a co jim předcházelo

51%
Chvatik I.
Filosofický časopis (Philosophical Journal)
|
2007
|
vol. 55
|
issue 3
365-387
EN
This paper presents a short biography of Jan Patocka, as well as biographical data of the author in connection to the life and work of Jan Patocka. The paper describes Patocka's academic activity at Charles University between 1968 and 1972, how he continued by giving private underground seminars in the dark years of 1972 to 1976, and how his engagement culminated in the dissident movement Charter 77. The author explains how the unofficial underground Patocka Archive was established on the very day of Patocka's death, even before the terrible events around his funeral. Before the official Patocka Archive was founded on the 1st of January, 1990, many volumes of his works were edited secretly during the period of 1977 to 1989. This made it possible to continue successfully publishing the series of the Complete Works of Jan Patocka after 1990.
10

Jan Patočka a Masarykovo pojetí dějin

51%
Zouhar J.
Filosofický časopis (Philosophical Journal)
|
2007
|
vol. 55
|
issue 3
457-472
EN
Patocka's approach to Masaryk's philosophy of history grew out of his own conception of that philosophical discipline. Patocka took the philosophy of history to be a serious philosophical problem. It was for him, on one hand, the problem of the historicity of man from the objective point of view, while on the other hand it was the problem of the categorical understanding of history from the point of view of subjectivity and thought. According to Patocka, it is necessary to take a critical approach to classical conceptions which worked with metaphysics of history based on the linearity of the temporal, historical continuum; based on the rationality and objectivity of the meaningfulness of historical development; based on understanding of mankind as the subject of history; and based on the idea of historical progress. This does not necessarily mean we must completely discard these conceptions, but it does indicate a defining and restricting of their validity. Patocka's reflections on history are connected with his approach to the problem of the natural world. He is in debt here to Heidegger's concept of openness which, in Patocka's view, founds the life of history and without which history could not persist. It is precisely this openness, however, that brings with it the problematicity of human historical being - the permanent possibility of the collapse of the existing meaning of life. Patocka's reflections on history and historicity culminate in his 'Heretical Essays on the Philosophy of History'. His critical objections to Masaryk's conception of history are contained, above all, in the study 'The Attempt at a Czech National Philosophy and its Lack of Success'. Masaryk's conception of the continuity of Czech history had, for Patocka, an instrumental, nationalistic character. Patocka emphasizes the empirical discontinuity of Czech history. But it is where Masaryk meant to make a step towards a real national philosophy and to a truly radical revision of the existing philosophical tradition that, according to Patocka, he succumbed to an objectivistically and naturalistically-orientated Comtian philosophy of history. He arrived at an objective law of development as something eternal, as something which actually has nothing in common with freedom and responsibility, but which is even in contradiction to them. It is for this reason that Masaryk's attempt at a Czech national philosophy, as part of a general philosophy of history, was doomed to failure.
11
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Patočkova praktická filozofie jako analýza modernity

51%
Srubar I.
Sociologický časopis. Czech Sociological Review
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2007
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vol. 43
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issue 4
775-784
EN
Jan Patocka, a disciple of Husserl and Heidegger, was the most eminent Czech philosopher of the 20th century. The article focuses on his concept of practical philosophy, which is seen as a constitutive force in European modernity. As such it has critical, dynamic, and stabilising effects. In this sense it is always closely related to politics and can both motivate social change and legitimise stable political orders. The consequences of this are demonstrated in liberalism and socialism as the two major projects of modern thought.
12

DUCHOVNÍ ČLOVĚK A „MAJITELÉ ROZUMU“ (KE 100. VÝROČÍ NAROZENÍ JANA PATOČKY)

51%
Hála V.
Filozofia (Philosophy)
|
2007
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vol. 62
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issue 6
487-496
EN
The paper deals with several aspects of Patocka's reflections on the role and mission of intellectuals in times, when science becomes 'the central productive power' and when the self-identifications of philosophy and philosophers become necessary. These requirements are due to various past and present 'shakes' (e.g. the extraordinary experience of participating in the WW I, which make the sense of human life problematic. According to the author, there is no unambiguous answer to the question: How the intellectual as a 'possessor of reason' is related to the intellectual as a 'spiritual being'? In the first term he finds Kantian motifs working (especially differentiating between 'Vernunft' and 'Verstand'); as for the second term, which is a more emphatic expression of distancing oneself from the obviousness of the facticity, the motifs are Platonic. In the author's view by his engagement in the Charta 77 movement Patocka has overcome 'Heraclitean-Platonic' distance between a philosopher and his townsmen, and incorporated his general principles into the postulates with strong moral accent.
13

ZA INÉHO SÓKRATA. POZNÁMKA K PATOČKOVI

51%
Kriššák M.
Filozofia (Philosophy)
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2008
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vol. 63
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issue 1
63-72
EN
The first two parts of the paper focus on the Socratic attitude as articulated by J. Patocka. On this background Socrates' character itself is depicted. Patockas's project of the 'negative Platonism' tries to overcome the rigidity of metaphysics by revitalizing the original character of Socratism. Later on Patocka has conceived the latter as the situation in which the roots of the European history are to be found. Patocka's challenge is thus to be understood as one of preserving this original situation of 'being shaken', even today, in our post-European times. The last part of the paper deals with the structure of 'metanoesis', i.e. a conversion initiated by the Socratic attitude.
14

JAN PATOČKA: FILOZOFIA AKO KONCEPT STAROSTLIVOSTI O DUŠU

51%
Tholt P.
Filozofia (Philosophy)
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2006
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vol. 61
|
issue 5
369-387
EN
The paper searches an answers to one of the most topical question in contemporary philosophy, which is indirectly related also to the other parts of the spiritual life: Is it the era of philosophy over, or is it continue to exist further? If the latter is true, what are then the possibilities and the mission of philosophy and how philosophy should stand to them? In order to answer these questions the author goes back to Socratian philosophy as preserved in the Platonian European tradition and as retold by Jan Patocka. Following Jan Patocka the author puts stress on two main motifs: on the idea of philosophy as 'knowing unknowing' and on 'the principle of the caring of the soul'. This is also the basis of the examination of the relationship between philosophy and sciences resulting in the conviction that in Socratian conception the philosophy means always first of all searching for the meaning of life, being at the same time complementary to sciences. Philosophy of Socratian type represents the innermost human experience, which is always accompanied by a deep inner conversion.
15

MAN, FREEDOM AND HISTORY IN THE PHILOSOPHY OF JAN PATOCKA (Czlowiek, wolnosc i historia w filozofii Jana Patocki)

51%
Drwiega M.
Kwartalnik Filozoficzny
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2010
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vol. 38
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issue 1
67-87
EN
In the article the author would like to draw the reader's attention to some of the most interesting ideas in the philosophy of Jan Patocka. This 20th-century Czech philosopher developed a very original philosophy. His main interest was focused on the human condition, so complicated and full of paradoxes, as became clear especially in the 20th century, which included two world wars and two totalitarianisms. Moreover, in the later stage of his philosophical development, Patocka concentrated on the historical condition of human life. He tried to describe the origin of history, which is also the origin of philosophy, politics, and freedom. The result is that by entering into history, human beings enter into a permanent state of problematicity.
16
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Mezi imanencí a náhodou : Příspěvek českého strukturalismu ke koncepci historiografie

44%
Kubicek T.
Česká literatura (Czech Literature)
|
2006
|
vol. 54
|
issue 2-3
122-130
EN
This paper considers the structure of history as conceived by the Prague School, seeks to show the evolution of the conception, and stresses that ways in which it may be useful in the current theoretical discussion on historiography. Its central concept is sense and the way in which sense is determined. It views sense as a structural category, and therefore focuses on how sense is generated. This question is therefore of key importance, whether sense is understood as intentionality, potentiality, or eventuality. In this context, the Prague School also considers the frequently reiterated view that to understand the sense of an event (for example, a battle, the French Revolution, or Dumas's Three Musketeers), it is necessary to activate the original context, which the given event is the product of. But is this context accessible to us? And in what form, then, is the sense of the event accessible to us? With this discovery, part of modern historiography tends to be sceptical about what man can know: 'the history we write is always, without exception, invented'. But is it not sense itself, as a structural category, which could lead us out of this scepticism? It clearly, however, must be the kind of sense whose structure is capable of conceiving both intention and chance. To what context, then, does sense belong?
17

ŽIVOT V IDEI (K STOROČNICI JANA PATOČKU A IGORA HRUŠOVSKÉHO)

44%
Bakoš V.
Filozofia (Philosophy)
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2007
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vol. 62
|
issue 6
474-486
EN
The paper offers a comparison of the achievements, conceptions and fortunes of two of the most important personalities of Czech and Slovak philosophies. They both were deeply convinced of the possibility and necessity of philosophical knowledge. What played a decisive role in their lives, were their convictions: on the side of Hrusovský it was scientific-structuralist and on the side of Patocka existential-phenomenological one. The paper outlines the parallels between the intellectual pathos and life ethos of both philosophers, i.e. between Patocka's phenomenology of human condition and Hrusovsky's structurologist theory of being, as well as the disparity of their concepts of science.
18

K POČIATKOM ASUBJEKTÍVNEJ FENOMENOLÓGIE JANA PATOČKU

44%
Tholt P.
Filozofia (Philosophy)
|
2010
|
vol. 65
|
issue 2
139-149
EN
The paper offers an examination of Patocka's attempt to clear a difficulty of Husserl's transcendental phenomenology and to develop a 'non-subjective' conception of the phenomenology. The author gives a thorough analysis of two fundamental writtings, compiled by Patocka in Germany in 1970-1971. The aim of the paper is to follow Patocka's way of gradually developing his idea in various articles, mainly in his lecture 'Plato and Europe'
19

PATOČKA A SLOVENSKO

44%
Bakoš V.
Filozofia (Philosophy)
|
2010
|
vol. 65
|
issue 1
1-11
EN
Jan Patocka outlined the basic principles of his phenomenology in the 60ies, when a possibility appeared for him to publish them in Slovakia. He influenced the Slovak philosophy by his contributions on the history of Czech philosophy, by his critical evaluation of the philosophy of Czech history (especially that of Masaryk), as well as by developing his double concept of nation in Czech tradition (the language-cultural and social-ethical ones). Also in his outlines of Czech philosophy he occasionally reviewed the writings of Slovak philosophers. In the interpreting of philosophy of 'small nations' his concept of 'marginal philosophy' might be inspiring.
20

PATOČKA A EURÓPA: K POJMU EURÓPY V PATOČKOVEJ FILOZOFII DEJÍN

44%
Stojka R.
Filozofia (Philosophy)
|
2010
|
vol. 65
|
issue 2
150-161
EN
The concept of Europe plays an important role in Patocka's writings of the 1970s. For him Europe was closely related to the Greek idea of 'taking care of the soul' and thus to the very origins of history. In the course of history, which began in ancient Greece and whose end is marked by the 1st World War, however, this idea has lost its strength. Europe in its original sense ceased to exist, being replaced by a new, Post-European period. For Patocka this means the end of history and the beginning of a non-historical era, in which we will have to cope with the European legacy in its positive as well as negative sense.
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