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LOMENÝ POHLED: POVAHA A ÚLOHA FIKCE VE FRANCOUZSKÉ OSVÍCENSKÉ FILOZOFII

100%
Fulka J.
World Literature Studies
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2018
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vol. 10
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issue 2
14 – 23
EN
The aim of the present text is to analyse the function of philosophical fictions in French 18th-century philosophy. These fictions are based on the idea of an innocent gaze, cast on our own culture and perception; such a gaze is often connected with a figure of alterity: a child, a stranger, a blind or deaf person etc. The author argues that this gaze, in fact, is most often refracted, that is to say, it is a gaze of the philosopher himself who only imagines the alterity in question. This principal thesis is illustrated by examples taken from two realms: the theory of perception (Condillac’s statue) and the theory of education (Rousseau and Mme de Genlis).
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SUBJEKTIVITA V SÚČASNEJ FRANCÚZSKEJ FENOMENOLÓGII

100%
Sebbah F. D. w. k. s. s. f. d. f. p.
Filozofia (Philosophy)
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2007
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vol. 62
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issue 5
365-377
EN
The paper deals with what could be seen as 'a new origin' (rather as a comeback) of the subjectivity in contemporary French philosophy. The author believes, that a piece of this 'different' subjectivity appears already with Husserl; it is something irreducible to the idealistic subject matter in transcendental egology, something similar to feeling, which endures giving. In his view in contemporary French phenomenology there are two different 'families': the first one is led by its radicalism to the original anonymity (Merleau-Ponty and to some extent also J. Garelli and M. Richir); the other is led by the same radicalism to Self-feeling. This second family is discussed in more details: it is the extreme phenomenology, which endures the excesses of destruction and hurting; it becomes sensible to subjectivity as an irremovable feeling, to which a man is bound: a man is this feeling. It is the Self induced by and delayed in relation to that, of which it is a feeling; it is the Self deprived of this feeling, the Self, which can not constitute this feeling as its own experience actively. Nevertheless this Self is entirely this feeling. We can find this in the works of M. Henry and E. Levinas as well as in those of Derrida (what is embarrassing only at first sight and does not undermine at all the radicalism of Derridaian deconstruction of the subject).
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OHLASY NA RICOEUROVO DIELO ČAS A ROZPRÁVANIE

88%
Sivák J.
Filozofia (Philosophy)
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2015
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vol. 70
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issue 4
307 – 320
EN
„Procope“, a series of the Parisien publishing house Cerf, is designed to elicit critical discussions about selected authors, writings or issues. The first in this series has been Ricoeur’s Time and narrative in discussion published in 1989. Included in it are seven critiques or responses to Ricoeur’s Time and narrative written by philosophers, poets, and linguists, as well as the author’s replies.
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Content available remote

ARISTOTELES NA HORE SAINT-MICHEL (VO SVETLE ROVNOMENNEJ PUBLIKÁCIE S. GOUGUENHEIMA)

88%
Sivák J.
Konštantínove listy
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2017
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vol. 10
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issue 1
140 - 149
EN
This paper wants to bring to Slovakia the probably unknown controversy about the roots of Christian Europe, which was provoked by the publication (published eight years ago) of the work of the French medievalist and former professor at Sorbonne – and which continues unabated. Did Islam bring Aristotle to Europe, or did the Christian West have its own translators, especially at Mount Saint-Michel near the Atlantic coast of France? S. Gouguenheim´s answer to the first part of the question is negative. Followed by further positive opinions by historians, such as F. Braudel, and philosophers such as Roger-Pol Droit, R. Brague and others, this view is gaining more supporters. To the detriment of the formerly prevailing official opinion, current research also suggests the fact that Averroes himself had no influence within Islam, the Hellenization of which was very limited.
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PAUL RICŒUR AKO METODOLÓG DEJÍN. VO SVETLE DIELA ČAS A ROZPRÁVANIE

88%
Sivák J.
Filozofia (Philosophy)
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2013
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vol. 68
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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.
6

INÝ ZNAK. MIMO DVOJITEJ ARCHEOLOGICKEJ HRY MICHELA FOUCAULTA

75%
Goldschmit M.
Filozofia (Philosophy)
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2016
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vol. 71
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issue 1
50 – 59
EN
The Faulcaultian project called The Order of Things is inseparable from its metaphoric character which has not been scrutinized as yet. The literary effects of the latter are neither accidental nor scanty; on the contrary, they are the very supporting structure of the whole archaeological project. With Foucault sign, writing, as well as literature is reduced to epistemological positions or functions; therefore, he does not explore any of them as a hyperbolic madness of a possible sense. At that time he conceived of and defined signs and tropes in the frame of historicity of semiotics and tropology. What he omitted, however, was the idea of the sign as a grapheme as well as the metaphoric character of writing and history. Foucault’s work transcends the epistemic structure of the age of representation in a baroque style: the representation takes place on archaeological level. But it is just the point he should have transcended.
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O TOLERANTNOSTI VO SVETLE "ROZPRAVY O CNOSTIACH"

75%
Sivák J.
Filozofia (Philosophy)
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2010
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vol. 65
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issue 4
336-342
EN
The paper deals with one of the basic concepts of the classical ethical conception of French moral philosopher Vladimir Jankelevitch (1903 - 1985). Although tolerance is one of the so called little virtues', it is not less important; it has its own philosophy based on two presuppositions: 1) we have to abandon the knowledge of the thing in itself; 2) we have to conceive of every person as a purpose itself, 'an imperium within an imperium'. The symbiosis of body and mind, this 'living paradox', can serve as a model of how to resolve an irresolvable problem of tolerance. In the same way the 'paradox' of a community of people sharing common faith and forced by it to act together could be brought to existence (given their self-understanding and the understanding of the shared). And if convivial moments and moments of enthusiasms are affiliated, maybe one day they will start to love one another.
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P. RICŒUR O VINE A ODPUSTENÍ

75%
Smreková D.
Filozofia (Philosophy)
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2013
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vol. 68
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issue 9
766 – 778
EN
The paper deals with Ricœur’s conception of forgiveness as related to guilt, which he articulated mainly in his “Memory, history, forgetting”. Forgiveness is paradoxical in itself: while related to something shameful, unjustifiable that one cannot forget, it also, according to Ricœur, gives one an opportunity to forgive. We forgive regardless of our feeling of being offended or humiliated, consequently the act of forgiving is grounded in something transcending mere exchange of forgiveness asked and forgiveness expressed. In his polemics with Jankélévich and Derrida concerning the unconditioned, resp. conditioned character of forgiveness Ricœur tries to decode its ground. The paper tries to shed light on what it means to forgive and why the guilt, even when forgiven, is still remembered, though not in its burdensome and paralyzing form.
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