Search results - CEJSH

1

Můžeme si porozumět?

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Nesvadba P.

Filosofický časopis (Philosophical Journal)

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2010

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vol. 58

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issue 2

263-272

EN

This article describes the prejudiced viewpoint“ involved in any perception of the world and its structures. This viewpoint is based on the degree to which the knowing subject is socially and historically anchored in a specific culture. In the opinion of the author, this „anchoring“ is by no means fatal. This is because a man can transcend it by consciously reflecting on it and also by „stepping back“ through asking questions about other things“. In the end the author may begin to understand otherness as a common place for meeting, and as a challenge to reveal the horizons of questions and the forming of their answers, and not as an appeal for unmasking of for a manipulative uniformism.

2

Personálna identita v preferenčnom utilitarizme Petra Singera

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Volek P.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 2

191-203

EN

Based on his preference utilitarianism and its metaphysical assumptions originating from Locke’s empiricism, and based on distinguishing between the human being and the person, Peter Singer argues in favor of abortion, infanticide, experiments on embryos, and euthanasia. This article points to Singer’s insufficient argumentation and states that his assumptions stemming from empiricism are not justified. The main flaw in Singer’s argumentation consists in his psychological understanding of the concept of the person and its separation from the concept of the human being. His definition of the person has manifests weaknesses and is based on Quine’s non-substantial ontology which is unable to explain personal identity through time. For this reason, it needs to be supplemented by a more adequate definition addressing the need for a substantial explanation of personal identity. Personal identity is established by the connection between a particular soul with a particular body. The human person’s principle of identity is thus guaranteed by a particular human soul. Singer’s bioethical conclusions are thus shown to be indefensible.

SK

Peter Singer sa na základe preferenčného utilitarizmu a jeho metafyzických predpokladov, vychádzajúcich z Lockovho empirizmu a odlišovania človeka a osoby, vyslovuje za potraty, infanticídu, pokusy s embryami a eutanáziu. V tejto stati som poukázal na nedostatočnú argumentáciu Singera a neodôvodnenosť jeho predpokladov vychádzajúcich z empirizmu. Jej hlavným nedostatkom je empirické chápanie pojmu osoby podľa Locka a jej odlíšenie od pojmu človek. Táto definícia osoby ukazuje svoje nedostatky a zakladá sa na quinovskej nesubstančnej ontológii, ktorá však nevie vysvetliť identitu osoby v čase. Preto ju treba nahradiť adekvátnejšou definíciou, ktorá vychádza z potreby substanciálnej ontológie, ktorá zdôvodňuje identitu osoby v spojení konkrétnej duše s konkrétnym telom. Princíp indetnity ľudskej osoby tvorí konkrétna individuálna ľudská duša. Tým som preukázal, že aj bioetické dôsledky Singerovej teórie sú neudržateľné.

3

Schelerova kritika fenomenologického pojetí předmětného apriori u E. Husserla

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Zhang W.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 2

205-218

EN

Scheler’s critique of Kant and his concept of a priori does, on the one hand, show a notable debt to Husserl, although Scheler adds to and deepens Husserl’s critique. On the other hand, however, Scheler also criticises Husserl’s own understanding of the concept of a priori. The material a priori as an ideal object in Husserl is, above all, connected with the so-called “Bolzanian turn”. Scheler’s critique of Husserl is rendered more profound as he increasingly penetrates the depth of the relation between Bolzano and Husserl. According to Scheler Husserl does not subscribe to soulless Platonism, allow he always conducts himself in a Platonist way. He subscribes instead to neo-Platonism, or rather to logical Platonism. Because the phenomenological reduction in Husserl is not, according to Scheler, conducted in a “pure” way, Husserl’s phenomenological experience (categorical intuition) is problematic. More exactly the relation between categorical and sensory intuition is problematic. Scheler’s ultimate goal is to ensure a primary status for categorical intuition and its contents (material a priori), as well as for the moral view and its correlates (material values), and last, but not least, for the phenomenologically material value ethics.

CS

Schelerova kritika Kanta a jeho pojmu apriori na jedné straně v mnohém navazuje na Husserla, avšak Scheller Husserlovu kritiku ještě doplňuje a prohlubuje. Na druhé straně však Scheler kritizuje i Husserlovo chápání pojmu „apriori“. Materiální apriori jakožto ideální předmět je u Husserla spojeno především s takzvaným „bozanovským obratem“. Schelerova kritika Husserla se prohlubuje spolu s tím, jak stále hlouběji proniká do vztahu mezi Bolzanem a Husserlem. Podle Schelera Husserl nepodléhá bezduchému platonismu, přesto však postupuje vždy „platonisticky“, podléhá totiž „neoplatonismu“, resp. logickému platonismu. Protože fenomenologická redukce není u Husserla podle Schelerova názoru prováděna „čistě“, je Husserlova fenomenologická zkušenost (kategoriální názor) problematická, přesněji řečeno, problematický je vztah mezi kategoriálním názorem a smyslovým názorem. Konečným Schelerovým cílem je zajistit primární postavení pro kategoriální názor a jeho obsahy (materiální apriori), právě tak jako pro mravní náhled a jeho koreláty (materiální hodnoty) a v neposlední řadě pro fenomenologicky materiální hodnotovou etiku.

4

Investigadores do Centro de Estudos Filosóficos da Faculdade de Filosofia de Braga da Universidade Católica Portuguesa

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Silveira de Brito J. H., Borges de Meneses R. D. B. d. M.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2015

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issue 4(13)

35-82

EN

E. Lévinas begins by considering that the Other reveals itself as the “distant”, where transcendence is ensured, then, the “philosopher of the Other”, to accept the Other as the next, affirming here transcendence. The Other is the one I meet - face to face - (facie ad faciem). The Other has a similarity with the “Un-valid”, on the way, in the street, (street man) of the parable of the Good Samaritan. It is the one who is helpless (Other) on the street and that the meeting in need, marginalized and treated by brother. According to Lévinas, the Face is the most expressive part of the Other. And it is in the Face that the other manifests as truly Another. It seems evident in the “philosophy of the Other” that it manifests itself in the Face. Who’s the other one? But, according to Levinas, transcendence would not be possible when the Other was initially the similar or the next. The effort of Lévinas that goes beyond considering the other just as the friend or relative. The Other arrives, confronts me with the “flip-flops,” facing me, as if he has all the rights to me, facing me regardless of my will or my adhesion to him. Inevitably, the Other presents me hostile, my friend, my teacher, my student, through my Idea of Infinity. It could be said that the Other (the next) is the man of the street, the man of the road (helpless), who passes, the first that arrives. The next as another, “says Lévinas,” does not allow himself to be preceded by any forerunner who would describe or announce his silhouette. Similarly, in the parable of the Good Samaritan, the Other is the man of the road - half-alive - (Jesus Christ), who was the first to be present because of the robbers (Luke 10:30). The Other is the “half-dead” on the side of the road of life. The Other is the first to appear, which falls into the hands of the robbers. The Other is the first to arrive. According to the parable of the Good Samaritan, the first who arrived, from the way from Jerusalem to Jericho, was the Other (represented symbolically in Jesus Christ).

5

Espaço-Tempo: significados da Relatividade Restrita

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Borges de Meneses R. D.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2021

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issue 1(34)

131-156

EN

On this paper I aim to explain the fundamental aspects of the special theory of Relativity, that they are the sense of new creation to physical science, and carries out the celebration of this century in homage to Einstein (1905).

6

Homem – realidade expectante e projectiva em. Pedro Laín Entralgo

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Pinto Ribeiro M. d. F., Borges Meneses R. D.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2017

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issue 1(24)

115-128

EN

Pedro Laín Entralgo, was born on 15-02-1908 in Urrea de Gaén (Teruel), descendant of province doctors (son and grandson), dedicated his life to the study of Philosophy, Science and History, becoming one of the Greatest thinkers of Spain. Considered a wise but modest man, he remained in the active until ninety-three years. Historian, humanist, physician and philosopher, must be seen and studied in the socio-political context of the time, although his work overcoming temporal barriers, leaving writings of great value to all who are interested in the study of the human person. He was a multidisciplinary scientist and an essayist and member of the Language Academies. Doctor of Medicine and a degree in Chemical Sciences. Doctor honoris causa by several Universities. His essays eventually led him from medicine to anthropology. He has authored many journalistic articles and more than forty essay books. Through the articulation between scientific knowledge and the most innovative impulses of contemporary philosophy, Laín Entralgo was able to keep the tradition of Spanish philosophy alive and prosperous and became a dedicated and vigorous teacher. Entralgo recognizes the intellectual debt he has with Xavier Zubiri, among others, but it is noteworthy that the former was able to autonomously pursue his line of thought.

7

To be or not to be Yuval Noah Harari's Homo Deus

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Krzanowski R.

Zagadnienia Filozoficzne w Nauce

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2018

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issue 65

EN

Book review: Homo Deus. A Brief History of Tomorrow. Yuval Noah Harari. Vintage, UK. 2017. p. 512.

8

Biologia to nie machanie rękami

71%

Drobniak S.

Zagadnienia Filozoficzne w Nauce

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2018

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issue 65

PL

Recenzja książki: J. Fodor, M. Piattelli-Palmarini, Błąd Darwina, Wydawnictwo Naukowe PWN 2018

9

Filozoficznie prowokująca teoria kategorii

71%

Heller M.

Zagadnienia Filozoficzne w Nauce

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2018

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issue 65

PL

Recenzja książki: Elaine Landry (red.), Categories for the Working Philosopher, Oxford University Press, Oxford, 2017, ss. xiv+471.

10

Konečně o eutanazii na půdě filosofie

63%

Strobachová I.

Filosofický časopis (Philosophical Journal)

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2011

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vol. 59

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issue 3

421-425

EN

The situation in the area of ethics is dismal. Not coincidentally the cultivation of ethics has been left in the hands of those who have a special interest in the problem and the people in question are almost invariably associated with theology and religion. It is necessary to develop a discussion of ethics in the field of philosophy that focuses on concrete issues, first and foremost among which is the issue of euthanasia. However, both sides of the discussion should beware of various forms of simplification and dismissal. It is necessary to retain the complexity of the socio-political structures, and also to see the full complexity of pain and suffering. A secular ethics (and indeed ethics in general) dealing with the issue of euthanasia is, and remains, a challenge for the future. The feasibility of euthanasia is an integral part of the possible setting of that ethics.

11

Czy filozofia może być „sposobem na życie”?

63%

Heller M.

Zagadnienia Filozoficzne w Nauce

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2006

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issue 39

132-140

PL

Philosophy can become a way of living. Sometimes as a purpose, sometimes as a kind of passion. Like every passion, it requires devotion. It requires time - for thinking, reading, learning, discussing... In this paper some remarks about making philosophy a way of living are sketched.

12

Přírodní výběr ad usum filosofů

63%

Vácha J.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 2

163-189

EN

This article provides a survey of conceptions which, in contemporary, largely naturalistically-orientated, evolutionary biology, broaden or break free of the so-called modern synthesis (here roughly synonymous with “selectionism”) - that is the standpoint according to which natural selection is by far the most important cause of the evolutionary process. Since the 1960’s a competitor has arisen to selectionism in the shape of the so-called “neutral theory” of evolution, according to which many genetic mutations are adaptively neutral and appear in the genome with frequencies that should be put down to chance (genetic drift) rather than to selection. The main stream of evolutionary biology today is coming to a certain compromise between these two approaches: it tends to allow neutralism at the level of molecular evolution, but to recognise the action of selection on mutations evinced at the level of the phenotype. The possibility of the sequencing of whole genomes has opened up the area of comparative genomics which, on one hand, has led to the reinforcement of neutralism especially in multi-celled organisms (Michael Lynch) but, on the other hand, has led to the recognition of the decisive role of the horizontal transfer of genes in microbes in the so-called pre-Darwinian phase of evolution (Carl Woese). This phase is interpreted as mainly non-selective, if not “Lamarckian”, and in each case it certainly entails the demise of the idea of a common ancestor and of evolution by small steps. A further corrective has been the emphasis of the fact that selection draws on material prepared by the duplication of genes or of whole genomes (Susumu Ohno). Beyond any possibility of analytical elaboration in population genetics there still remains the conception of so-called regulatory evolution (S. Carroll, E. Davidson) which, at a certain point, even results in the denial of the possibility of evolution by small steps. A particularly new standpoint, often put forward in direct contradiction to the current mainstream of evolutionary biology, presents a conception which is bound to the formal theory of dynamic systems and methodologically to the mathematical modelling of regulatory networks. It most frequently goes by the name of self-organisation or emergentism. Without denying the important role of selection, it puts constraints on it by pointing to the inner-organisational principles of living beings which, however, ultimately arise from basic physical laws. The principles of self-organisation indicate one path by which greater complexity of organisms and their components may be achieved in evolution. - Selectionism is confronted not only by the pressure of these unorthodox evolutionary approaches, but also by several unanswered internal questions emphasised by professional evolutionists themselves (among them Lewontin and Gould). A heavy penalty has been paid for the constitution of the theoretical basis of evolutionary biology – population genetics, namely the splitting of the individual organism into a genotype and a phenotype and the subsequent atomisation of both into isolated genes and their alleles on the one hand, and the isolated characteristics of the phenotype on the other. From that point of departure - according to the system-oriented authors - the evolutionary emergence of organic mega-complexity as such is rendered an insoluble problem (let alone the emergence of organic proto-subjectivity which, however, is beyond the scope of this survey). Not even long-term evolutionary trends are satisfactorily explained, according to the opinion of many authors. Selectionism is criticised for its facile appeal to “evolutionary just-so stories” which elude all possibility of verification. Overall, (naturalistic) evolutionary biology today recognises three principle evolutionary “mechanisms”: selection, genetic drift and self-organisation. This science is, however, in a state of rapid development and unexpected “emergences” in its own future progress cannot be ruled out - on the contrary. It would be very unwise for philosophers, who thematically draw on an evolutionary-biological base, to put all their faith in natural selection as the single decisive force in organic evolution - that would be to ignore the range and importance of the changes which evolutionary biology has undergone in the last decades.

CS

Článek podává přehled koncepcí, které v současné, převážně naturalisticky orientované, evoluční biologii rozšiřují či překračují tzv. moderní syntézu (v článku přibližně synonymní k „selekcionismu“), tj. hledisko, podle něhož je přírodní výběr zdaleka nejdůležitější příčinou evolučního procesu. Od 60. let 20. století vyvstal selekcionismu konkurent v tzv. neutrální teorii evoluce, podle níž jsou mnohé genetické mutace adaptivně neutrální a vystupují v genomu s frekvencemi, které jsou způsobovány spíš náhodou (genetickým posunem) než selekcí. Dnešní hlavní proud evoluční biologie směřuje k jistému kompromisu mezi těmito dvěma směry a odkazuje neutralismus na úroveň molekulárně genetickou a působení selekce na mutace, které se projeví na úrovni fenotypu. Možnost sekvenace celých genomů otevřela oblast srovnávací genomiky, která na jedné straně vedla k posílení neutralismu, zvláště u mnohobuněčných organismů (Michael Lynch), na druhé straně však i k poznání rozhodující úlohy horizontálního přenosu genů u mikrobů v tzv. předdarwinovské fázi evoluce (Carl Woese). Tato fáze je vykládána jako převážně neselekční, ne-li „lamarckistická“ a v každém případě znamená konec představy společného předka a evoluce po malých krocích. Další korigující směr zdůrazňuje, že selekce navazuje až na materiál připravený zdvojováním genů nebo celých genomů (Susumu Ohno). Mimo možnosti analytického zpracování v populační genetice zatím zůstává koncepce tzv. regulační evoluce (S. Carroll, E. Davidson), která v určitém bodě vyúsťuje až k popření možnosti evoluce drobnými kroky. Výrazně nové hledisko, často stavěné přímo do protikladu k dosavadnímu hlavnímu proudu evoluční biologie, představuje koncepce, která je vázána na formální teorii dynamických systémů a metodologicky na matematické modelování regulačních sítí, vystupující nejčastěji pod titulem teorie sebeorganizace nebo emergentismus. Aniž by se popírala důležitá úloha selekce, vyhrazují se jí meze (constraints) dané vnitřními organizačními principy živých bytostí, které však koneckonců pramení ze základních fyzikálních zákonitostí. Principy sebeorganizace naznačují jednu z cest, jak by mohlo v evoluci docházet ke zvyšování komplexnosti organismů a jejich komponent. - Selekcionismus je kromě tlaku těchto neortodoxních evolučních směrů konfrontován i s řadou vnitřních nezodpovězených otázek, zdůrazňovaných profesionálními evolucionisty samotnými (mezi jinými Lewontinem a Gouldem). Těžkou daní, která byla zaplacena za vznik teoretické páteře evoluční biologie - populační genetiky -, bylo rozštěpení jednotného organismu na genotyp a fenotyp a následná atomizace obou na izolované geny a jejich alely na jedné straně a izolované znaky fenotypu na straně druhé. Vyjdeme‑li z této výchozí pozice, pak se - podle mínění systémově orientovaných autorů - stává evoluční vznik organické mega-komplexnosti jako takové neřešitelným problémem (nemluvě o vzniku organické proto-subjektivity, která však už vybočuje z rámce tohoto přehledu). Ani dlouhodobé evoluční trendy nejsou podle mínění mnohých autorů uspokojivě vysvětleny. Selekcionismu se vytýká snadné vytváření „evolučních vyprávění“ bez možnosti je ověřovat. ouhrnně řečeno - (naturalistická) evoluční biologie dnes uznává tři hlavní evoluční „mechanismy“: selekci, genetický posun a sebeorganizaci. Tato věda je však v prudkém vývoji a překvapivé „emergence“ v ní samé nejsou v budoucnu vůbec vyloučeny, spíš naopak. Rozhodně nelze doporučit filosofům, kteří tematicky vycházejí z evolučně biologické základny, aby všechno vsadili na přírodní výběr jako na jedinou rozhodující sílu organické evoluce; neodpovídalo by to rozsahu a významu změn, které evoluční biologie v posledních desetiletích prodělává.

13

Dialog jako reálná naděje na obohacující vývoj lidstva?

63%

Schadel E.

Filosofický časopis (Philosophical Journal)

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2011

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vol. 59

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issue 3

397-420

EN

This extensive study by E. Schadel is inspired by the pansophy of J. A. Comenius. The first of its three principal parts elucidates Comenius’ idea of a pansophical reform and his project of a universal reform of human affairs. The main topic of the second part is dialogue – its conditions and potentials. In this connection some further problems are discussed: the I –You relation as the medium for the elucidation of problematized things, the turn from instrumental reason to communicative reason, the phases of an integral dialogue, the onto-analogical foundations of the dialogue, the role of analogy as a combining „middle“ between an equivocal pluralism and an univocal monism, Trinity as process and „ultimate foundation“ of analogical thinking and dialogical speaking, etc. The final part pursues the idea of the divine dialogue as a paradigm for the inwardness of the human mind and for an institutional world reform. Comenius’ conception of a reconciliation of mankind in the fields of politics, science and religion is also examined.

14

Tři pohledy na první světovou válku

63%

Hála V.

Filosofický časopis (Philosophical Journal)

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2011

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vol. 59

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issue 3

377-395

EN

Each of the philosophers whom the author focuses on in this article addressed not only the question of the meaning of the First World War, but also of war in general as a certain kind of phenomenon. Scheler and Patočka both share a generally phenomenological starting point and in particular they share an orientation that treats the war experience as one of transcendence (sacrifice, being “shaken”) of the everyday and its institutional bonds. In this respect, however, the two philosophers reflect wartime experience in an almost contradictory way: Scheler adores the engagement of war in the interest of nationalistically-understood goals, Patočka exalts the attitude of the „shaken“, consisting in „self-possession“ and in refusing „the appeals to mobilise“. Transcendence has, then, an opposite meaning in the two thinkers. Despite the generally problematic (especially nationalistically extreme) character of Scheler’s views, even here we find a stimulating reference to the nontransparency of a distinction between just and unjust wars and of its identification with aggressive and defensive wars. Patočka’s thought about being “shaken” does not, however, concern only wartime experience, but also plays an important role in a conception of the „spiritual man“, which had a significant resonance in the Czech intellectual milieu. Masaryk, against the background of the events of the First World War in their wider context of „world revolution“, formulated his own conception of the meaning of Czech history, consisting in the struggle between theocracy and democracy. This interpretation drew a critical reaction from J. Patočka. Masaryk was the only one of the philosophers treated here who, in his thoughts about war, reflected on the meaning of the First World War for political organisation and cooperation among nations in general. In his exaltation of the significance of democracy as the guarantee of the realisation of human rights, Masaryk can be seen as a philosopher who is close to the modern conception of moral and political philosophy (J. Rawls, M. Walzer, V. Hösle).

15

Rortyho „Zrcadlo“ konečně v českém střihu

63%

Šíp R.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 6

849-867

EN

This article is a review study of Rorty’s book Philosophy and the Mirror of Nature, which was recently translated into Czech. In the first part, the reviewer compares the Slovak and Czech translations and draws attention to the qualities of the Czech. In the second part, the main structural points in Rorty’s argument are described – from the genealogical stress on the arbitrariness of modern conceptions of representation and the explanation of the reasons for the primacy of epistemology above ontology, to the critical deconstruction of this thought and to Rorty’s proposal of a new conception and new function of philosophy. In the following part, by the way of a response to T. Marvan, an inconsistency in Rorty’s work is drawn attention to – that is its continuing attachment to the modern tradition of thinking, something which detracts from the consistency of his anti-representationalism. In the final part of the article, a hope is expressed that the reading of the Mirror will be an inspiration for further reading of less fashionable, but rather ostracised, works and authors.

CS

Předložený text je recenzní studií Rortyho knihy Filosofie a zrcadlo přírody, jež byla nedávno převedena do českého jazyka. V první části recenzent porovnává slovenský a český překlad a upozorňuje na kvality toho českého. V druhé části přibližuje hlavní strukturní momenty Rortyho argumentu – od genealogického zvýraznění nahodilosti novověké představy reprezentace a vysvětlení důvodů k nadřazení epistemologie nad ontologii až ke kritické dekonstrukci této myšlenky a k Rortyho návrhu na nové pojetí a novou funkci filosofie. V následující části prostřednictvím odpovědi T. Marvanovi poukazuje na nekonzistentnost v Rortyho díle – na jeho přetrvávající příslušnost k novověké tradici myšlení, jež devalvuje jeho důsledný antireprezentacionalismus. V poslední části textu vyjadřuje naději, že se četba Zrcadla stane inspirací k četbě dalších – méně módních, ale přesto stejně ostrakizovaných – děl a autorů.

16

Konfese Vojtěcha Kolmana

63%

Materna P.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 4

601-623

EN

This is a critical study of Kolman’s philosophy as it is expressed in the book specified in the text. The author concerns himself with specific places in the book which he takes to be important in the overall standpoint, and he comes to two conclusions one of which is critical while the second emphasises positive points.

CS

Toto je kritická studie Kolmanovy filosofie vyjádřené v uvedené knize. Autor se zabývá jednotlivými místy v knize, které pokládá za důležité z hlediska celkové koncepce, a dospívá k dvěma závěrům, z nichž jeden je kritický a druhý vyzdvihuje kladné rysy.

17

K nejstarším filosofickým publikacím Martina Heideggera

63%

Dvorský P.

Filosofický časopis (Philosophical Journal)

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2009

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vol. 57

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issue 1

5-15

EN

The paper concerns itself with the beginnings of the development of Heidegger’s thought between the years 1909 and 1912, as witnessed in his articles and reviews for the university magazine Der Akademiker and in his first purely philosophical articles – The Problem of Reality in Modern Philosophy and Recent Investigations in Logic – which were published in 1912 in the Catholic Literarische Rundschau. These sources reveal how Heidegger’s growth from Catholic attitudes to a critique of the Aristotelian-Scholastic system was significantly influenced by his interest in the problematic of pure logic which led him to deal with not only the conception of Frege, but also the philosophical system of Heinrich Rickert.

18

Povznášející teologie: rortyánské úvahy o filosofii náboženství

63%

Madzia R.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 6

833-848

EN

The article concerns itself with an interpretation of the philosophy of R. Rorty from the point of view of post-modern philosophy of religion. In the first part the author gives a detailed account of the context in which Rorty’s philosophy developed, and describes the groundplan of the basic epistemological and philosophico-social sources of his writings. In part two it is argued that, despite the fact that Rorty’s philosophy can be interpreted as thoroughly secular, or even atheistic, it can be brought into harmony with some conceptions of post-modern Christianity. On the basis of an analysis of some of Rorty’s (especially later) texts and thoughts, it can be shown that his view of the problematic of objectivity is not only in keeping with a certain, increasingly prominent, conception of religiosity, but that we are presented with a perspective which we can treat as a further building of bridges between the cultural and intellectual traditions, so typical of Rorty’s thought. The author attempts to demonstrate that Rorty’s final vision of society – in the conceptual framework of which a central role is played by such concepts as solidarity, romance and hope – is in certain important respects similar to the vision presented by such authors as G. Vattimo and J. D. Caputo.

CS

Článek se zabývá interpretací filosofie Richarda Rortyho z pohledu postmoderní filosofie náboženství. V první části se autor blíže věnuje kontextu, v němž se Rortyho filosofie vyvíjela, a mapuje základní epistemologická a filosoficko-sociální východiska jeho tvorby. Argumentační linie části druhé naproti tomu směřuje k prokázání skutečnosti, že byť může být Rortyho filosofie interpretována jako veskrze sekulární, až ateistická, je uveditelná do souladu s některými koncepcemi postmoderního křesťanství. Na pozadí analýzy některých (zejména pozdějších) Rortyho textů a myšlenek lze totiž dokázat, že je jeho pohled na předmětnou problematiku nejen slučitelný s určitým, stále výrazněji se prosazujícím pojetím religiozity, ale že se jedná o perspektivu, kterou můžeme nahlížet jako další rortyovské stavění mostů mezi kulturními a intelektuálními tradicemi. Autor se snaží prokázat, že Rortyho konečná vize společnosti, v jejímž konceptuálním rámci sehrávají centrální úlohu takové pojmy, jako jsou solidarita, romance či naděje, se v nosných momentech podobá té, kterou prezentují autoři jako Gianni Vattimo či John D. Caputo.

19

Contemporary Polish ontology. Where it is and where it is going

63%

Krzanowski R.

Zagadnienia Filozoficzne w Nauce

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2020

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issue 69

294-298

EN

Book review: Contemporary Polish Ontology. Skowron, B. (ed.), Philosophical Analysis, 82. Berlin; Boston: De Gruyter, 2020. pp.320.

20

Leis da Mecânica de Newton: segundo a leitura kantiana

63%

Borges de Meneses R. D.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2021

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issue 1(34)

41-53

EN

Kant’s interpretation of the mathematics of motion is to be found in this – Neurer Lehrbegriff der Bewegung und Ruhe (1758) – in the form of one fundamental principle of kinematics. None of this propositions is especially original with Kant sa far as the sheer mathematics goes, , but the selection of just these motion’s propositions and Kant’s proof for each of them proof for each of them are at the very least strongly influenced by the special features of his philosophy.

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