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1

PROČ MLUVIT O MOSTĚ?

100%
Dornberg M.
Filozofia (Philosophy)
|
2013
|
vol. 68
|
issue 5
419 – 425
EN
The article deals with some aspects of Heidegger’s essay Building Dwelling Thinking in a new and more per formative way. It explores the meaning of two common things from the author’s own life world/Lebenswelt (a small ball he uses in psychotherapy and his stethoscope he uses as a medical doctor). Both things create living relationships between human beings, things and their environment. Things constructed by humans (such as bridges, balls and stethoscopes) take an active part in a never ending performance of being. The power of such things to create new and intense behavioural, perceptual and aesthetic experience was (among other themes) approached within the performance Aspects of Text which took place on October 29, 2012 in the theatre “Na zábradlí“ in Prague and focused on the above mentioned text of M. Heidegger.
2

O SLOBODE UVIDIEŤ SVET INAK

100%
Muránsky M.
Filozofia (Philosophy)
|
2016
|
vol. 71
|
issue 10
869 – 880
EN
Pulp fiction offers two philosophically relevant stories about the radical transformation of a person, which, in accordance with late Kant, could be called „revolutions of the mind“. In both cases we deal with freedom to understand ourselves and our world – in confrontation with irrationality of life lived in fear and violence – differently. From this nihilistic perspective everything works out without words, based on blind loyalty and brutality of violence. While in the first case the calculus of fear is broken by the honour of the warrior which in Nietzschean sense emancipates the person making him/her a winner and a master, in the second case a radical change in understanding one’s self casts doubt on the principle of violence itself and at the same time reveals the fundamental Heideggerian dimension of the power of the others over the sphere of one’s actions which are always his/her own, i.e. its transpersonal anonymity, which is generally accepted as a valid conviction concerning the status quo of the world.
3

FREGEHO DER GEDANKE AKO KONKURENČNÝ PROJECT K WITTGENSTEINOVMU TRAKTÁTU

100%
Gahér F.
Filozofia (Philosophy)
|
2025
|
vol. 80
|
issue 3
285 – 299
EN
Based on the contents of the correspondence and an analysis of Der Gedanke and the Tractatus, and a comparison of the two, particularly in terms of the question What is fact and What is the world, we have attempted to provide a justification for the hypothesis that Frege’s essay Der Gedanke was conceived as a rival project to Wittgenstein’s nascent Tractatus. Our hypothesis explains Wittgenstein’s long-lasting animosity towards the contents of this particular treatise even decades after Frege’s death. We consider the key difference between the two projects to be the question of the explication of the concepts of fact and world. For Frege, the external world of sense-perceptible things (the World 1) is only the ground for objective facts, which are true thoughts that are composed exclusively of abstract entities. On the other hand Wittgenstein says that the world itself is the totality of facts which are special complexes.
4

EVERYTHING FOR NOTHING

88%
Simionato M.
Organon F. medzinárodný časopis pre analytickú filozofiu
|
2014
|
vol. 21
|
issue 4
458 – 470
EN
In this paper the author argues that the acceptance of an absolutely unrestricted quantification implies the existence of an absolutely empty possible world. This result could be relevant because David Lewis both admits an absolutely unrestricted quantification (for example in Parts of Classes) and rejects the existence of an absolutely empty possible world (in On the Plurality of Worlds). In order to vindicate his thesis, the author proposes two strategies. The first is based on the assumption that the phrase ‘nothing’ cannot be always reduced to a quantifier phrase, as Graham Priest and Alex Oliver with Timothy Smiley have argued. This strategy consists in a paraphrase of the notion of everything that constrains us to admit an empty possible world. The second strategy mainly consists in the use of an “idealistic” principle (say «every determination is negation») and its consequences.
5

DYNAMIKA ĽUDSKÉHO PRÍSTUPU K SVETU V DIELE JANA PATOČKU

88%
Javorská A.
Filozofia (Philosophy)
|
2012
|
vol. 67
|
issue 5
398 – 408
EN
The paper sheds light on the fundamental motifs of J. Patocka’s critical adopting of Husserl and Heidegger. It tries to answer the question: What is the distinctive trait of Patocka’s unveiling the dynamics of human existence? In Patocka’s work the history and the historicity of Dasein are discussed in the context of the experience of drifting, which makes the relatedness to the whole of the world as well as the change of the perspectives possible. Patocka’s philosophy of history is based on the fundamental turn in a person’s life oriented on the life in truth, freedom and responsibility. The turn takes place both on individual and social levels.
6

THE VIEW OF THE WORLD VS. BELIEF IN GOD IN CONTEMPORARY WORLD (Swiatopoglad a wiara w Boga we wspolczesnym swiecie)

88%
Murzinski P.
Rocznik Teologii Katolickiej
|
2011
|
vol. 10
103-112
EN
Today's European culture is in crisis caused by many dif erent factors such as globalisation, virtualisation of reality, modernist crisis leading to increasing nihilism, technocracy, hedonism and utilitarian attitudes (consumo ergo sum). The result is the increasing crisis of values and traditional spiritual life. This is particularly visible in the context of the conflict between Christian view of life and the contemporary vision of the world. The aim of the article is analyze this conflict, its causes and impact on life, also in its religious and moral aspect. The 'war of views' is presented in three dimensions. The i rst is the opposition between today's Revelation culture (with its cosmology and the act of the creation) and the New Science that draws false theological conclusions from purely scientii c premises. These conclusions lead to an impersonal and pantheistic idea of God, which is discussed in the second part of the article. In the third part the author focuses on the relationship between this new outlook and today's lifestyle. The article shows dependence of an individual's way of thinking, looking at and experiencing reality on the views he accepts, sometimes unintentionally. He is shaped by today's culture which stands (without any foundation) in the opposition to what opens us to the height of our humanity and which is revealed by God who is Love.
7

TÉMA PLURALITY SVETOV V OSVIETENSKEJ POÉZII NA SLOVENSKU (SLOVENSKO-RUSKÉ PARALELY)

75%
Braxatoris M.
Slovenská literatúra (Slovak Literature)
|
2020
|
vol. 67
|
issue 3
204 – 228
EN
The paper focuses on poetic texts which develop the subject of plurality of inhabited worlds. It continues on the research into the forms of this subject in the European literary tradition and in the new Latin-language tractate literature of Slovak provenance. The beginnings of thematizing plurality of worlds in Slovak poetry in vernacular language date back to the times when the influence of the Enlightenment ideas was at its peak or was still noticeable. The subject is present in a number of passages from Tragoedia by Augustín Doležal, which is undeniably only a fraction of the whole work. However, the idea of plurality of worlds has its significance in the system of teodicea, which was followed by this piece of writing. The subject was introduced into Slovak translation poetry by English poet Alexander Pope´s poem An Essay on Man, translated by Bohuslav Tablic. The paper is based on the assumption that Slovak literature was evolving in the area of poetic reflection in a way similar to those in other European literatures. It forms parallels with the 18th century Russian literary production based on closer interconnections between the works of A. Doležal and Mikhail V. Lomonosov. The conclusions show that the subject is represented by the works of significant Slovak poets from the late of the 18th and early the 19th centuries. The fact that it is part of a more complex ideological system proves strong links with the European intellectual and literary context.
8
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SVOJBYTNOSŤ SVETA. FILOPONOVA KRITIKA ARISTOTELOVEJ KOZMOLÓGIE

75%
Mitterpach K.
Konštantínove listy
|
2017
|
vol. 10
|
issue 1
55 - 65
EN
Philoponus’ critical commentary on Aristotle’s treatise on nature considers the idea of eternal world seminal not only in Aristotle’s explanation of nature, but also in ancient Greek philosophical thought. The study opens the problem of the motivation in and nature of Aristotle’s treatises themselves. It shows that Philoponus, despite his attempts to stay very precise and detailed in reading Aristotle’s text, misses the whole question of the nature of the treatise, even though his critique is not motivated primarily theologically. We believe that to declare the very self-being of the world points to the very own subject of Aristotle’s Physics and the significance of setting the heavens apart in its own-being. Finally, we test this frame of thinking as a source of possible answers to some of Philoponus’ most noted critical reservations against Aristotle’s conception.
9

HORIZONT ŽIVOTA A PROBLÉM ČLOVEKA U HANNAH ARENDTOVEJ

75%
Zvarík M.
Filozofia (Philosophy)
|
2015
|
vol. 70
|
issue 1
47 – 58
EN
The article addresses the concept of life in relation to humanities as seen by Hannah Arendt. In the 1950s, Arendt criticized humanities for their inability to understand the specific character of the world as a space of appearance in which historical events take place. Instead they focused on grasping the expressions of human nature and/or a human as being stripped of normal relations to the others. These two moments are inherently intertwined since the latter is possible only under the condition of worldlessness. Arendt’s aim is not only to provide a methodological alternative, but also to understand the historical conditions under which the world as a condition and framework of understanding is abandoned. In her approach the concept of life is of central importance, since it is the background against which modern self-interpretation takes place and is therefore the formative condition of the absence of the world.
10

FIKCE, SKUTEČNOST A RADIKÁLNÍ VYPRÁVĚNÍ

75%
Koťátko P.
Organon F. medzinárodný časopis pre analytickú filozofiu
|
2013
|
vol. 20
|
issue 1
72 – 96
EN
The article focuses on the nature of the worlds of narrative fiction, ways of their representation, the status and identity conditions of fictional entities and correlatively on the role of singular terms in literary texts. According to the author, the basic question providing a proper framework for addressing such topics is: what does the reader have to do (to presuppose, to accept, to imagine) in order to allow the text of narrative fiction to fulfil its literary functions? The alternative is to start with the „text itself“, i.e. sentences with their linguistic meanings (in abstraction from their literary functions), and ask what kind of material does the text provide to the interpreter, what does it enable him/her to identify and determine and what does it leave principally unidentifiable and underdetermined. According to the author, such an approach blocks the access (or makes impossible the return) to the text’s literary functions. The author defends certain specification of the interpretative attitude required by the literary functions of a text of narrative fiction from its reader. Among other things, he attempts to demonstrate its general applicability by analysing a highly non-standard type of narration (labelled „radical“).
11

NÁČRT ÚKOLU FILOSOFIE A OTÁZKA JEJÍ HRANICE VE DVOU TEXTECH MERLEAU-PONTYHO

75%
Lockenbauer J.
Filozofia (Philosophy)
|
2013
|
vol. 68
|
issue 5
376 – 384
EN
The paper gives an outline of a conception of philosophy based on some ideas of Merleau-Ponty’s phenomenology. Merleau-Ponty tries to overcome the traditional thinking (namely its idealistic philosophy /realistic science pattern). He abandons the purely reflexive attitude and turns to the original realm of experience. This turn is crucial for Merleau-Ponty way of philosophizing: issues such as the relationship between the subject and the world (or the Other) are no more explored from the perspective of an impartial spectator, but rather from the perspective of a bodily engaged thinker situated in the world. Therefore, for him the role of philosophy is not reduced to searching for and describing the Truth valid for ever. He rather envisages the philosophy, which should be aware of its being a part of the ambiguous lived world. It also should be nourished by perception, which is a philosopher’s primary sort of cognition. As an example he depicts Socrates and his vivid relationship with the polis.
12

EMIL BOLESLAV LUKAC

75%
Habaj M.
Slovenská literatúra (Slovak Literature)
|
2009
|
vol. 56
|
issue 5-6
381-394
EN
The aim of the paper is to determine basic semantically -aesthetic coordinates of the Emil Boleslav Lukac's debut 'Spoved' (Confession,1922) and to search 'topoi' of home in the context of his collections of poems 'Dunaj a Seina' (Danube and Seine,1925) and 'Spoved' (Confession, 1929). In the same year as the debut by E. B. Lukac 'Spoved' (Confession) a debut of Jan Smrek 'Odsudeny k vecite zizni' (Sentenced to Eternal Thirst) was published. Both collections of poems are influenced in significant measure by a poetics of symbolism and decadence. Similarity of them is not determined only by aesthetic, thematic, stylistic levels but it overlaps the level of composition. There are common semantic gestures in the cycles of both of the publications. They come through the similar transformation and vary identical authorial stylisations. In the second part of the paper the author deals with 'topoi' of home in the context of the collections of poems 'Dunaj a Seina' (Danube and Seine) and 'Spoved' (Confession). There is an evident shift from intimate borders to cultural, national and political borders. Both categories are connected through the category of regional and the co-part in complexness and compactness of Lukac's poetic world. In the centre of it there is an idea of home as a fundamental ethic value of his poetry. The last level of his poetic model of the world is always represented by theological, respectively cosmological level. It is true also for the collection of poems representing secular, respectively civil pole of Lukac's work. The paper contributed in primary identification of common starting points of two later periods characterized by two differently polarized poetic concepts of Smrek and Lukac, as well as in specification of several aesthetically semantic residua connected with 'topoi' of home in the context of chosen Lukac's collections of poems.
13

OD MIESTA K (LETMÉMU) POHĽADU. FENOMENOLOGICKÝ PRÍSTUP E. CASEYHO

75%
Mitterpach K.
Filozofia (Philosophy)
|
2012
|
vol. 67
|
issue 4
323 – 334
EN
The paper offers an overview of the work of Edward S. Casey focusing on his phenomenological approach to peripheral and interconnected phenomena such as place and glance. Casey shows how the glance enters the world as well as how the world responds to it. Focusing on glance therefore reveals a possible articulation of how the place becomes a phenomenon within a specific mode of perception and why it deserves a phenomenological approach.
14

FINK A HEIDEGGER PŘI ČETBĚ PARMENIDA

75%
Blecha I.
Filozofia (Philosophy)
|
2019
|
vol. 74
|
issue 6
427 – 439
EN
Eugen Fink and Martin Heidegger met in 1966 to read Heraclitus. The differences between their conceptions led to significant differences in their commentaries. Fink considered the term of “fire” as the fundamental term in Heraclitus՚ philosophy because it reminded him of his concept of “the world”, while Heidegger focused on the concept of logos and saw in Heraclitus՚ work an attempt to connect the concealed and the unconcealed aspects of Being, which are accessible to man. Similar differences in their views can be found also in their reading of Parmenides. Fink evaluates Parmenides in a more or less standard way and rebukes him for defining being as a counterpart to absolute non-Being. Thus, he considers him as one of the thinkers who have brought confusion rather than clarity to the tradition of the question of Being. On the other hand, Heidegger puts Parmenides (due to the specific translation of the terms noein and einai) in the tradition of Anaximander and Heraclitus, that means among those thinkers who rightly understand the relationship of thinking and Being as an attunement to the openness of the world. In the course of these analyses Heidegger himself begins to abandon the strict duality of “beings and Being” as well as the concept of “ontological difference” and is inclined towards the original phenomenological understanding of the links between the concealed and the unconcealed, between the manifest and the hidden.
15

POLITICKÁ ZMENA SVETA PODĽA ALAINA BADIOUA

75%
Buraj I.
Filozofia (Philosophy)
|
2013
|
vol. 68
|
issue 8
652 – 664
EN
Following the distinguished contemporary French philosopher Alain Badiou is asked the question by the author: What does it mean to change the world? Similarly, he proceeds from more abstract ontological presuppositions of the change (world, being, existence, identity) to the philosophy of political change focusing on the reach and character of the change in question. Consequently, attention is paid to factors preventing a more radical change as well as those enhancing it.
16

K ONTOLOGII POHYBU EXISTENCE. SROVNÁNÍ PLATÓNOVA A PATOČKOVA POJETÍ ČLOVĚKA

63%
Ritter M.
Filozofia (Philosophy)
|
2015
|
vol. 70
|
issue 6
440 – 448
EN
The study compares two approaches to human being: Plato’s concept of three (parts of) souls and Patočka’s concept of three movements of existence. The aim of this contrastive study is to evaluate Patočka’s effort to make the concept of human being a-subjective and non-substantive. Special attention is dedicated to two key problems: the concept of body and the relationship between a part (an individual) and the whole (the world). The comparison of the thinkers indicates Patočka’s underestimation of the objective organization of body including its incorporation in the world. The presentation of the relationship between an individual and the whole provides an opportunity to discuss realistic moments of Plato’s approach and speculative moments of Patočka’s phenomenology of existence. Finally, these findings make it possible to articulate the main difficulties of an ontological interpretation of the phenomenology of movement.
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