Search results

1

Jan Patočka: filosof jako svědomí svého národa

100%

Biemel W.

Filosofický časopis (Philosophical Journal)

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2008

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vol. 56

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issue 3

331-343

EN

The first part of the article is an interpretation of Patočka’s philosophy of history, with an emphasis on the essential connection of philosophy and a politics founding a new, historical life-form. The task of the philosopher, the model of whom is Socrates, is to question the sense of the world as hitherto given. The basic possibility of the historical person is, then, the possibility of freedom, liberation from being bound to life, and the assumption of responsibility for one’s own existence. In the modern world, however, determined as it is by the supremacy of the natural sciences, a loss of sense has taken place and there is a paradoxical return to pre-history. In the second part of the article the author concerns himself with Patočka’s reflections on Czech history arising from his philosophy of history, and with the personal relation of the philosopher Jan Patočka to his nation. The author emphasises, above all, Patočka’s distinction between the “little” and the “great histories”, that is between the historical epochs of the Hussites and the United Brethren, when the Czech nation showed it was able to take responsibility for universal ideas and its own existence, and the later and contemporary epochs when, out of fear for its own existence, it gave up freedom and its own responsibility. The author, in this connection, emphasises the urgency of the actualisation of the Hegelian dialectic of “lord and bondsman”, which Patočka’s considerations also point to, and highlights Patočka’s linking of philosophy and personal engagement in the spirit of Socrates.

2

Rozum a dějiny u Rousseaua, Kanta a Hegela

80%

Navrátilová O.

Filosofický časopis (Philosophical Journal)

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2017

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vol. 65

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issue 4

543-562

EN

The aim of the article is to show in what respect Hegel’s scheme of the philosophy of history is a culmination of a development of thought whose origins we find in J.‑J. Rousseau and I. Kant. The progressive development of this conception of history is presented by way of an analysis of three motifs: of history as a transition from the natural to the political state, of history as an emancipation of man by means of reason, and of history as the history of salvation. These three motifs are entangled with one another in the conception in question, and are combined in the unity of a three-part structure. The understanding of history in terms of this structure, however, brings with it a question regarding the end of history – something which demonstrates the limits of this conception of history, especially in the form which it took in Hegel.

3

Philosophy of History and Heterodox Marxism as Value Critique. A Reconciliation Beyond Historical Materialism

80%

Gava J.-F.

Dialogue and Universalism

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2017

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issue 2

151-157

EN

We would like here to contribute to lower the fracture between orthodox Marxism and heterodox Marxism, which means grosso modo: between historical materialism and the critique of value. There, of course, would be for the former a high price to pay, that of an important redefinition of the philosophy of history. But the latter also should rec-ognize that a philosophy of history is an inseparable presupposition of Wertkritik, that one has long, among heterodox Marxists, thought capable of prancing autonomously from the former.

4

From Meaning of History to Meaning in History: Eric Voegelin’s Non-Ideological Philosophy of History

80%

Ivascu B.

Dialogue and Universalism

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2017

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issue 2

197-215

EN

The paper intends to examine Eric Voegelin’s philosophy of history, distinguishing its several stages. The main thesis of the paper is that Voegelin’s philosophy of history is atypical when compared to the famous representatives of the genus. For Voegelin “meaning of history” is a perverted, ideological concept, obscuring the real relationship between man and history because man cannot grasp its “meaning” from a vantage point. Voegelin attempts to provide history rather as a “web” endowed with a “noumenal depth,” rather than the linear, “historiogenetic” history, subdued to chronology. The main characteristic of history is no longer its chronological structure but its structure of an “experience of an encounter.”

5

Dějiny a problém zla. Hegelova teodicea

80%

Landa I.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 5

643-665

EN

The aim of this paper is to develop Hegel’s thesis that the philosophy of history is a theodicy. My interpretation proceeds by several steps: Firstly, I examine Hegel’s formulation of the problem of evil and show that his solution has two interconnected dimensions: theoretical and practical. Accordingly, it operates with two presuppositions: (a) history is accessible to rational inquiry, and (b) this kind of inquiry can reconcile a man with the actual world, including existent evil. My next step is to further develop the first presupposition in the context of the thesis about reason in history, and I analyse Hegel’s peculiar understanding of “reason”. I then distinguish two ways of explaining present and past events: mechanical and teleological, and I clarify why teleological explanations are unavoidable. Within the teleological I differentiate two models: intentional and functional. This distinction is motivated by two circumstances: (1) historical agents act intentionally, and in doing so (2) they also unintentionally actualize their own nature, i.e. freedom. Subsequently, I approach the thesis about the philosophy of history as a theodicy. I contrast Hegel´s own position to moralism and fatalism. The last section gives some reasons against an instrumentalist interpretation of Hegel’s philosophy of history.

CS

Záměrem této studie je interpretovat Hegelovu tezi, že filosofie dějin je teodiceou. Interpretace postupuje v několika krocích: (1) Na příkladu Hegelovy formulace problému zla ukazuji, že jsou v ní přítomny dvě roviny: teoretická a praktická. Hegel se na jedné straně domnívá, že dějiny jsou přístupné rozumovému poznání, a na druhé straně je přesvědčen, že toto poznání může v důsledku vést ke smíření myšlení a skutečnosti, resp. člověka a světa (včetně existujícího zla). (2) Uvedené domněnky objasňuji v kontextu teze týkající se přítomnosti rozumu v dějinách, přičemž seznamuji s Hegelovou koncepcí rozumu. (3) Následně rozlišuji dva výkladové modely minulých a přítomných událostí: mechanistický a teleologický. Toto rozlišení je mj. motivováno dvěma skutečnostmi: za prvé tím, že dějinní aktéři jednají intencionálně, a za druhé tím, že v tomto svém jednání nevědomě uskutečňují svou povahu, kterou je svoboda. (4) Tezi, že filosofie dějin je teodiceou, se v dalším pokouším odstínit od moralismu a fatalismu. (5) Na závěr uvádím důvody v neprospěch instrumentalistické interpretace Hegelovy filosofie dějin.

6

Ars ancilla historiae. O historii i sztuce według T. Lessinga

80%

Kłonkowska A.

Estetyka i Krytyka

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2010

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issue 19

73-83

EN

The paper concerns an attitude towards art which is to be found in the writings of Theodor Lessing. Lessing’s reflections on art and its cultural role are presented in the context of his philosophy of history. The article is focused on the function which, according to Lessing, art fulfils in the process of creating history as well as lending credence to it. History itself is perceived by him as an arbitrary construct of Western culture, an ideological vision giving sense to the senseless.

7

Isaak Iselin: Gesammelte Schriften 2014-2018

80%

Bojda M.

Český časopis historický (The Czech Historical Review)

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2021

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vol. 119

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issue 2

387-393

EN

The review article deals with a new comprehensive edition of the works of the Swiss Enlightenment by Isaak Iselin and his contribution to the formation of Enlightenment historiography in connection with the philosophy of history and mankind. Iselin was one of the pioneers of the thematization of the “history of mankind” (the title of his main work) and its developmental conception as the history of reason, culture, and humanity.

8

O sensie historii

70%

Kohák E., Mętrak M.

Adeptus

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2018

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issue 12

EN

History and meaningIn the translated text – selected from the samizdat volume Pojetí českých dějin (The Concept of Czech History) published in January 1986 – the author defines his position in the ongoing dispute about the meaning of Czech history. In the first part, he analyses different definitions of “meaning” and their applicability to national identity and history. Kohák argues that although history never imposes only one way of looking at it, objective facts may exclude some ways of nterpretation. Looking at Czech national history, he concludes that we should consider the existence of contradictory, yet equally important elements as its defining factor. The second part of the study focuses on the life of Tomáš Garrigue Masaryk and his Czechoslovak idea. Kohák defines ideal Czechoslovakia not as a national state, but a “good state”, providing all of its inhabitants with equal rights and opportunities. He also points out the dissonance between Masaryk’s idea of a just and democratic state and the heavy reliance of interwar Czechoslovakia on Czech nationalism. O sensie historiiW przełożonym tekście, pochodzącym z samizdatowego tomu Pojetí českých dějin wydanego w styczniu 1986, autor włącza się w wieloletnią debatę o sensie czeskiej historii. W pierwszej części przygląda się różnym rozumieniom pojęcia „sens” i ich zastosowaniu w odniesieniu do tożsamości narodowej i historii. Kohák stwierdza, że historia nigdy nie narzuca jednej interpretacji, ale też obiektywne fakty wykluczają pewne sposoby jej odczytywania. Przenosząc tę refleksję na dzieje Czech, autor uznaje, że szczególną wartością czeskiego losu jest istnienie w nim sprzecznych, choć tak samo wartościowych tradycji razem tworzących całość czeskiej kultury. Powołując się na życie T. G. Masaryka, Kohák definiuje idealną Czechosłowację nie jako państwo narodowe, ale „dobre państwo” zapewniające równe szanse wszystkim swoim obywatelom. Zwraca również uwagę na leżący u podstaw państwowości czechosłowackiej rozziew między masarykowską ideą państwa sprawiedliwego i demokratycznego a jego faktycznym oparciem się na siłach czeskiego nacjonalizmu.

9

Historiosophical aspects of the beginning and develop- ment of the phenomenon of sport and tourism

70%

Mylik M.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2012

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issue 1(3)

237-251

EN

The major aim of the above paper was to familiarize its readers with historiosophical aspects of the beginning and development of the phenomenon of sport and tourism.

10

K filosofii dějin Arthura C. Danta a problému historické podmíněnosti narativních rámců

70%

Lojdová Š.

Filosofický časopis (Philosophical Journal)

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2022

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vol. 70

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issue 2

285-301

EN

Arthur C. Danto’s philosophical study of history is overshadowed by his more famous texts in the area of the philosophy of art. In the current discussion on the philosophy of history it follows then that the thematization of Danto’s conception of narrative and narrative sentences predominates. The author of this article instead focuses on the retrospective character of the uncovering of the meaning of historical events by Danto and argues that not the only the meaning of the given events is historically conditioned, as Danto claims, but also the narrative through which the significance is communicated. Although Danto does not address this problem, this study aims to show that this thesis is consistent with his philosophy. Narratives and historical texts in general are representations in Danto’s sense of the word, and all representations are, in their essence, also historical. This fact is clearly revealed in Danto’s texts about art, and it is on these that the author’s argument is based.

CS

Filosofické zkoumání dějin se v díle Arthura C. Danta ocitá ve stínu jeho slavnějších textů řazených do oblasti filosofie umění. V současné diskusi o filosofii dějin pak převládá tematizování Dantova pojetí narativu a narativních vět. Autorka se namísto toho zaměřuje na retrospektivní charakter odhalování významu historických událostí prosazovaný Dantem a dovozuje, že historicky podmíněný není pouze význam daných událostí, jak tvrdí Danto, ale také samy narativy, jejichž prostřednictvím je význam sdělován. Přestože Danto tomuto problému nevěnuje pozornost, klade si tato studie za cíl ukázat, že je tato teze s Dantovou filosofií v souladu. Narativy a historické texty obecně jsou totiž reprezentacemi v Dantově smyslu slova, přičemž jsou veškeré reprezentace ze své podstaty zároveň také historické. Tato skutečnost se zřetelně odhaluje v Dantových textech o umění, o které se argumentace autorky opírá.

11

Patočka and Hegel´'s Philosophy of the History of Philosophy

70%

Leško V.

Folia Philosophica

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2016

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vol. 37

EN

Hegel’s history of philosophy has irreplaceable place within the whole of his philosophizing and this fact grounds its philosophical importance. It has become the organ of the self-knowing mind in time as an integral component of philosophy of objective mind. Patočka was very precise with defining four main dimensions of Hegel’s philosophy of the history of philosophy: 1. The development of philosophy is organic. Different philosophies are different stages of the same organism development. 2. The role of individuality is subordinate; it does not belong to philosophical contents. 3. Time is but a mere external milieu, a mirror of inner development in the organism of mind. Philosophy and other aspects of mind in different periods are certain manifestations of the very same stage in the development of spiritual substance. Each historical period can be expressed rationally. Time thus doesn´t have positive, content meaning. 4. Advance of philosophical systems corresponds with the logical development of thought. The crucial core of Hegel’s philosophy of the history of philosophy as Patočka identified it couldn´t be even put forward in a better way. According to Patočka, Hegel is right that history of philosophy lives a life of systematic philosophy; it reflects our systematic nature, our tendency to system. History of philosophy and philosophy itself for Patočka, as well as for Hegel, create unity – a kind of organic totality.

12

Rosja za kamiennym murem. Nowe średniowiecze w twórczości Władimira Sorokina (na przykładzie powieści Dzień oprycznika)

70%

Kozak B.

Acta Neophilologica

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2016

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issue 18/2

213-221

EN

The article debates the sources of the Russian national identity, inspired by the novel by Vladimir Sorokin Day of the Oprichnik. In this dystopian fiction Sorokin depicts Russia in the third decade of the 21st century as a place where technological progress meets a return to the ancient social order, encapsulated in the system of state controlled terror called the Oprichnina. Sorokin exploits that vision to reflect upon the Oprichnina as a diabolical constant relapsing in deceptively different costumes throughout centuries of Russian history. Indeed, in various press interviews the Russian novelist asserts that the Oprichnina constitutes the very foundation of the Russian national identity.

13

Father Konstanty Michalski’s outline of philosophy of history

70%

Bochenek K.

Galicja. Studia i materiały

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2019

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issue 5: "Filozofia w Galicji II"

243-253

EN

Rev. K. Michalski is not only an outstanding mediaevalist and a pioneer of research on the achievements of the Polish Middle Ages but also the creator of an important philosophy of history, which has become a significant component of his research, especially during the dramatic period of World War II, although its framework had been developed already in the 1930s. Rejecting passive approach to tradition, he supported the creative attitude presented by Thomism. His concept of history is determined by an optimistic conviction of the constant evolution of social-cultural life of mankind towards more perfect forms.

PL

Ks. K. Michalski to wybitny mediewista, pionier badań nad dorobkiem polskiego średniowiecza, ale i twórca ważnej filozofii dziejów. Historiozofia stała się ważnym elementem jego badań zwłaszcza w dramatycznym okresie II wojny światowej, ale jej zręby stworzył już w latach trzydziestych XX w. Odrzucając bierny szacunek dla tradycji, opowiadał się za prezentowanym przez tomizm, twórczym do niej stosunkiem. Jego koncepcję dziejów wyznacza optymistyczne przekonanie o ciągłej ewolucji życia kulturalno-społecznego ludzkości ku coraz doskonalszym formom.

14

Czesław Miłosz w poszukiwaniu innej historyczności

70%

Herlth J.

Poznańskie Studia Polonistyczne. Seria Literacka

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2012

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issue 20

13-32

EN

The article presents an analysis of the concept of “historicity”, which seems to be crucial for the understanding of the philosophical foundations of Miłosz’s work. The poet’s intention is to find a solution for the double dilemma of modern historical imagination: on the one hand, you should not become prey to the “murderous historicité”, but on the other, human life, when totally deprived of the historical dimension, seems to be empty and worthless. Miłosz found a solution of the dilemma in Stanisław Brzozowski’s philosophy, especially in his idea of of indispensability of historical consciousness, that is of “amplification” of historicity. The paradoxical, at first sight, attempt to overcome the disastrous consequences of historical thought through amplification of historicity itself, is seen in a wider contest of 20th-century philsophical investigations (Michaił Bachtin, Martin Heidegger, Barbara Skarga). It turns out that poetic discourse is the right place for its realization.

15

« La religion se trouvera vraie » : désenchantement et merveilles de la science chez Renan

70%

Fayolle A.

Studia Romanica Posnaniensia

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2020

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vol. 47

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issue 4

67-76

EN

In 1863, the publication of Vie de Jésus makes Renan part of the movement of “desymbolisation” and secularization of sacred texts. Eliminating the notion of miracles from his writing on religion, Renan anticipates the pattern of Weber and Gauchet’s “disenchantment of the world”. It is thus by the methods of scientific analysis (eviction of miracles and psychological explications instead) that Renan is able to piece together the Messiah’s life, putting forward the idea of an organic Parousia, and making science a new religious ideal.

16

Národ jako jediné hodnotící kritérium? České země v Předlitavsku a (stále) etnicistní česká historiografie

61%

Kladiwa P.

Český časopis historický (The Czech Historical Review)

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2015

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vol. 113

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issue 4

989-1008

EN

This study presents an argument developing from the thesis that Czech syntheses of the long 19th century suffer from excessive ethnocentrism, i.e. the belief in one’s nation as the focal point of everything, somewhat automatically, so that an interpretation of the so-called national movement and nationalist conflicts in the Bohemian Lands rather descends into clichés and dogmas. This study points out the pitfalls in using the terms “nation” or “national identity” in analytical concept formation. It also notes that foreign historiography appears to appreciate more the contribution of the Cisleithanian system for the development of the Bohemian Lands than Czech historiography itself.

17

Antoni Walewski: historiozofia wyklętego lojalisty

61%

Rysiewicz M.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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issue 6(32)

143-160

EN

The aim of this article is the reconstruction and analysis of the historical and political beliefs of Antoni Walewski, Polish monarchist and conservative historian of the 19th century. In his youth, Walewski participated in the November Uprising and along with other Polish statesmen and soldiers went on exile to France, where he backed up Prince Adam J. Czartoryski and supported the controversial concept of “the kingship de facto”. According to this idea, all Poles should submit to Czartoryski (who himself was the king de facto; despite the lack of any legal arguments) in order to spread the new insurrection (far more powerful and well organized than the previous one) against the Commonwealth’s invaders. Later on, in 1848 Walewski totally changed his political orientation. He resigned from his insurrectionism, became a loyalist and started to support the governments of Austria and Russia. This sudden turn in his political beliefs may be understood on the ground of historiosophy. It appears that Walewski’s political statements had deeper roots in a very interesting perspective on the nature of the history, especially the Polish one.

18

L’image de la Grèce dans l’Allemagne romantique et des Lumières (Schiller, Hegel et Hölderlin)

61%

Dastur F.

Organon

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2019

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vol. 51

23-43

EN

A real fascination with Greece arose in Germany at the end of the 18th century with the works of Winckelmann, the founder of scientific archeology. The subject of this text is the German nostalgia for Greece which developed at that time in the circle of the first romanticists and among the thinkers of German idealism. The emphasis will be put on three of the most important figures of German poetry and philosophy of this period: Schiller, Hegel and Hölderlin. But it will be shown that it is only with Hölderlin that for this idealized image of Greece a new image of Greece as profoundly divided between Occident and Orient was substituted.

19

The Gift of Insanity. The Rise and Fall of Cultures from a Psychiatric Perspective

61%

Moskalewicz M., Schwartz M. A., Wiggins O.

Eidos. A Journal for Philosophy of Culture

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2018

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vol. 2

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issue 2(4)

27–37

EN

This paper argues in favor of two related theses. First, due to a fundamental, biologically grounded world-openness, human culture is a biological imperative. As both biology and culture evolve historically, cultures rise and fall and the diversity of the human species develops. Second, in this historical process of rise and fall, abnormality plays a crucial role. From the perspective of a broader context traditionally addressed by speculative philosophies of history, the so-called mental disorders may be seen as entailing particular functional advantages, and thus have a great impact on the course of human history. Nowadays, however, we live under a threat of cultural uniformity. While the diversity of the human species is cherished at the political level, it is being slowly eradicated through medical means. This paradox is a dangerous feature of contemporary globalized society that can lead to highly problematic consequences.

20

Filozofia dziejów G.W.F. Hegla i jej echa w poglądach Ĺ. Štúra

61%

Dupkala R.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2011

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issue 2(2)

17-27

EN

The Hegelian philosophy of history constitutes the ideal picture of development of the world as the process of progress in realizing freedom. Ontological subject of history is the spirit of the world (Reason) based on freedom. History is self-reflection and selfaffirmation of the absolute spirit. The state is the social-historical, political and ethical condition of development of the mankind. The positive result of the world development assumes fulfilment of two following requirements: firstly, individuals should be governed by their own conscience and secondly, the world (state) along with its all social and political institutions should be organized and administered rationally. Thanks to fulfilment of these requirements, that is, thanks to the realization of freedom at its objective and subjective level, a development of the world will reach its culminating point. In this way also in Hegel, what J. Burckhardt proves, ‘we find the Enlightening science about the endeavour to attain perfection, and about the possibility of improvement or also about so-called progress’. Already in the first half of the XIXth century Hegel’s philosophy of history was also clearly reflected in Slovakia. First of all, the works of a prominent representative of Slovakian Hegelianism Ĺudovít Štúr (1815-1856) prove it. Similarly as Hegel also Štúr distinguishes three methods of historical research. They are as follows: ‘primitive history, understanding one and philosophical one’, but for the best method of historical dissertations he considers the philosophical method which is nothing else but only rational comprehension of history. Štúr not only cites or paraphrases individual Hegel’s views with avocation but also modifies them with the intention of using them for his needs, and he even creatively extrapolates them on the new ideological meaning planes connecting, first of all, with the problems of cultural and national life of Slavs and Slovaks. Štúr’s interpretation of Hegel’s philosophy of history is still relevant today in such a perspective despite the passage of time.

Refine search results

Jan Patočka: filosof jako svědomí svého národa

Rozum a dějiny u Rousseaua, Kanta a Hegela

Philosophy of History and Heterodox Marxism as Value Critique. A Reconciliation Beyond Historical Materialism

From Meaning of History to Meaning in History: Eric Voegelin’s Non-Ideological Philosophy of History

Dějiny a problém zla. Hegelova teodicea

Ars ancilla historiae. O historii i sztuce według T. Lessinga

Isaak Iselin: Gesammelte Schriften 2014-2018

O sensie historii

Historiosophical aspects of the beginning and develop- ment of the phenomenon of sport and tourism

K filosofii dějin Arthura C. Danta a problému historické podmíněnosti narativních rámců

Patočka and Hegel´'s Philosophy of the History of Philosophy

Rosja za kamiennym murem. Nowe średniowiecze w twórczości Władimira Sorokina (na przykładzie powieści Dzień oprycznika)

Father Konstanty Michalski’s outline of philosophy of history

Czesław Miłosz w poszukiwaniu innej historyczności

« La religion se trouvera vraie » : désenchantement et merveilles de la science chez Renan

Národ jako jediné hodnotící kritérium? České země v Předlitavsku a (stále) etnicistní česká historiografie

Antoni Walewski: historiozofia wyklętego lojalisty

L’image de la Grèce dans l’Allemagne romantique et des Lumières (Schiller, Hegel et Hölderlin)

The Gift of Insanity. The Rise and Fall of Cultures from a Psychiatric Perspective

Filozofia dziejów G.W.F. Hegla i jej echa w poglądach Ĺ. Štúra