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1

K iberoamerické filosofii

100%
Kourim Z.
Filosofický časopis (Philosophical Journal)
|
2004
|
vol. 52
|
issue 1
37-56
EN
The article is concerned with certain aspects of contemporary philosophy in the Spanish speaking community. It reports on three of the most important meetings of philosophers which took place on the occasion of the one-hundredth anniversary 1898-1998 in Spain and in Latin America. Attention is paid in particular to the first Ibero-American Philosophical Congress; in light of its significance, a full translation of Luis Villor's inaugural address is here included. The appendix adverts to numerous errors in Pavel Stepánek's article 'The Role of Spain in Understanding and Spreading Classical Philosophy' and presents critical remarks about it.
2

AMBIVALENTNOSŤ ĽUDSKÝCH PRÁV A NEURČITOSŤ ICH POJMU Z POHĽADU FILOZOFIE

63%
Palovičová Z.
Filozofia (Philosophy)
|
2015
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vol. 70
|
issue 9
759 – 769
EN
The contribution deals with the concept of human rights from a philosophical perspective. It tries to answer the question whether a rationally and universally valid definition of human rights is possible at all. In its first part general characteristics of human rights is offered followed in its second part by the exploration of prevailing ways of justification of human rights in the contemporary philosophy. It is argued that the basis of human rights is defined variously and that due to different values giving the legitimacy to human rights we have various lists of the latter. It is this ambivalent basis of human rights that subverts their moral authority.
3

The end of modernity: Nihilism, hermeneutics, art

51%
Zawadzki A.
Teksty Drugie (Second Texts)
|
2005
|
issue 4(94)
29-40
EN
The article reconstructs and interprets the ideas of Italian philosopher Gianni Vattimo, as laid down in one of his best known books, 'La fine della modernita' (1985). The focus is on issues such as: the very notion of modernity; the end of history; exhaustion of emancipative utopias; nihilism as the central issue to modern European culture; Vattimo's varied understanding of hermeneutics, as well as his views on arts and aesthetics.
4

PAUL RICŒUR AKO METODOLÓG DEJÍN. VO SVETLE DIELA ČAS A ROZPRÁVANIE

44%
Sivák J.
Filozofia (Philosophy)
|
2013
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vol. 68
|
issue 9
752 – 765
EN
The author argues that narration embodies the relationships of similarity (mimesis), namely between narration and lived time, between narration and the plot and between narration and the time of reading. He applies this structure to the history and historiography, which is more and more remote from narration. After a close analysis of the writings of the epistemologists of history of continental as well as Anglo-Saxon provenience (The school of annals, structuralism, analytic philosophy, phenomenology) he becomes convicted that history is still a narration though not based on a traditional plot, but on a quasi-plot.
5

VYMEDZENIE KOZMOPOLITIZMU V SÚČASNEJ SOCIÁLNEJ A POLITICKEJ FILOZOFII

44%
Šabíková K.
Filozofia (Philosophy)
|
2011
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vol. 66
|
issue 5
475-480
EN
The paper deals with the idea of cosmopolitanism in contemporary Anglo-American social and political philosophy. The aim of the paper is to introduce cosmopolitan theories as one of the components of the concept of global justice. Its basis is the clarification of the theoretical ground of cosmopolitanism. Attention is paid also to the problems of moral argumentation in the contemporary Anglo-American social and political philosophy.
6

K FENOMENOLÓGII KULTÚRY: TYMIENIECKA VERZUS HUSSERL

38%
Sivák J.
Filozofia (Philosophy)
|
2017
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vol. 72
|
issue 4
283 – 293
EN
The work an American philosopher coming from Polish lineage by A.-T. Tymieniecka (1923 – 2014), has become a subject of still growing interest after her death. The focus of the article is on several key concepts of her Logos and Life (1988 – 2000; 4 vls.), concerning creativity and production. On one hand, Tymieniecka exploits Husserl’s fiat of consciousness (rejecting at the same time his rationalism); on the other hand, she draws upon Aristotle’s poetics, which she wants to reconstruct. Her world is constituted as a “tree of life” with imaginatio creatrix on its top. The latter makes the memory, will and intellect to work through association and dissociation acts. The desired result is a new, ontopoietic life with all aspect of life in work, embodied in art and its genres. During his/her life the person is continually interpreting himself/herself. The highest point of the ontopoiesis of life is the ontopoiesis of culture – an objective Husserl also aimed at in his phenomenology.
7

„ŽIVOT V IDEI“, IDEA AKO ŽIVOT U JANA PATOČKU

38%
Sivák J.
Filozofia (Philosophy)
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2015
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vol. 70
|
issue 6
449 – 457
EN
The paper deals with early Patočka’s writings, namely the one embodying his main philosophical intention which even today is still worthy attention. It makes us remember that the work of a philosopher requires freedom and courage, if we are to rise to the challenges and ideologies which Patočka did not live to see.
8

DILHEYOVSKÝ OBRAT FENOMENOLÓGIE: RICŒUR A HUSSERL

38%
Petit J.-L.
Filozofia (Philosophy)
|
2013
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vol. 68
|
issue 9
741 – 751
EN
The author’s focus is on the comparison of two phenomenologists, one of them being the founding father of phenomenology and another French phenomenologist of the second generation. The key issue of the comparison is the constitution of the cultural world implying the confrontation with human sciences. This is something tried already by Husserl, who was influenced in his endeavour by Dilthey (the evidence of it is one of the last volumes of Huserliana (No XXXIX). Ricœur’s hermeneutics of culture also aimed at a dialogue with humanities, although for him this “Diltheyan turn” remained unnoticed: the above mentioned volume of Husserliana has not been at his disposal when he was opening the phenomenology to humanities.
9

ŠTÝLY JESTVOVANIA: PRAVDIVÝ ŽIVOT A INÝ SVET. NÁVRAT K ANTICKÉMU KYNIZMU V EURÓPSKEJ FILOZOFII 20. STOROČIA

32%
Sokolová J.
Filozofia (Philosophy)
|
2011
|
vol. 66
|
issue 6
558-570
EN
The problem of true life has been central in the history of our philosophical and spiritual thought (Foucault), though it plays a much less important role in contemporary thought. The article presents a framework for understanding the comeback of philosophical interest in ancient Cynicism by situating it in the contemporary context of reconsidering the question of true life. The article explores the links between that comeback and the post-war debates about the modernity project and the Enlightenment's unfulfilled promises. The role played by the interpretations of ancient Cynicism in some recent attempts to rethink ethics and the project of social critique is examined as well. Through the prism of Michel Foucault's final lectures on the question of parrhésia, the article looks at the Cynic style of existence as an approach to truth alternative to Platonism and one that posits a wholly different relationship between truth and the other world.
10

HUSSERLOVA TEÓRIA IMAGINÁCIE A „NOVÁ FENOMENOLÓGIA“ M. RICHIRA

32%
Sivák J.
Filozofia (Philosophy)
|
2020
|
vol. 75
|
issue 5
401 - 417
EN
Imagination is one of the basic concepts and even the “vital element” of phenomenology. The present article is dedicated to this topic and is mainly based on vol. XXIII of Husserliana. Imagination has played a major role in the process of abstraction, in the constitution of time, of the other, and also of fictional beings (for example, a centaur playing the flute). In this article, the focus will be on fantasia, which is close to imagination and the subject of which is fantasmata. The question concerns the image for consciousness, which is doubled first with the appearing image-object (Bildobjekt, fictum) and then with the intended but absent image subject (Bildsujet, imaginatum). Sign-consciousness thus frees up the place of image for consciousness. These phenomena of fantasia have the multifaceted character of an “unspeakable emptiness,” with vague, discontinuous contours emerging momentarily. Although this analysis brings fantasia closer to authentic intuition, it is innovative in relation to the tradition which inspired Marc Richir in his project of re-establishing phenomenology and developing a new genetic phenomenology. The problem of fantasia fits into Husserl’s systematics, more precisely, noetics, as a part of the formative forms without speaking of a new phenomenology. There is no choice but to give the imagination, as a pure game, rules, aesthetic rules, since aesthetics is a part of this “phenomenology of intuitive presentifications.” This is the area of fantasia no. 2, “perceptive fantasia,” which is the core of the “phenomenology of theatricality” that belongs to noematics. The ultimate purpose of these “fantastic” researches is to understand the genesis of “homo imaginans.”
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