In this chapter, Jussi Backman approaches Hannah Arendt’s readings of ancient philosophy by setting out from her perspective on the intellectual, political, and moral crisis characterizing Western societies in the twentieth century, a crisis to which the rise of totalitarianism bears witness. To Arendt, the political catastrophes haunting the twentieth century have roots in a tradition of political philosophy reaching back to the Greek beginnings of philosophy. Two principal features of Arendt’s exchange with the ancients are highlighted. The first is (...) her account, in The Human Condition (1958), of the profound transformation of the Greek perceptions of political life initiated by Plato, the founder of the Western tradition of political philosophy; this transformation, according to Arendt, leads to an instrumentalization of politics as a means toward a higher end. The second feature is Arendt’s distinction, in her unfinished Life of the Mind (1977–8), between three different points of departure for thinking discovered by ancient philosophy—wonder, fear, and conscience—and three different outcomes of thinking—contemplation, willing, and judging. Backman argues that what connects these two interpretations of ancient philosophy is an attempt to rethink and rearticulate the complex relationship between thinking and action, between the reflective vita contemplativa and the world-oriented vita activa. (shrink)

This book presents a new account of Thales based on the idea that Acheloios, a deity equated with water in the ancient Greek world and found in Miletos during Thales’ life, was the most important cultic deity influencing the thinker, profoundly shaping his philosophical worldview. In doing so, it also weighs in on the metaphysical and epistemological dichotomy that seemingly underlies all academia—the antithesis of the methodological postulate of Marxian dialectical materialism vis-à-vis the Platonic idea of fundamentally real transcendental forms. (...) Unbeknownst to many scholars, there are various Neo-Marxian thinkers that position the origin of coinage as the pivotal technological development giving rise to impersonal “metaphysical cosmology,” suggesting that the value of money was more-or-less projected back onto the cosmos in the form of “ideal substances.” While the arguments are incredibly sophisticated and persuasive, their conclusions (either stated or implied) are rather difficult to swallow: the self is merely an illusion, abstract ideas of an ultimate source of value, like God or the Good, are totally delusional (as is the soul, and presumably any notion of inherent human dignity), and essentially everything is reducible to mankind’s enslavement to commodities and the notion of our own objectified labor, which is the true source of all value according to Marx. Not only is this an alarming belief that many scholars (consciously or unconsciously) have adopted, since essentially any action could be “justified,” it is also demonstrably false, since it rests on a misunderstanding of Thales and misconception of philosophy as such. -/- My work rectifies that misunderstanding. In an important sense, it is an attempt at redefining philosophy as a “love of wisdom,” which I argue was accurate even in the Presocratic setting, and it uses the influence of Acheloios on Thales to do so. Throughout its pages I explore the etymology and historical uses of the word ὔδωρ, examine the archaeological context of 7th to 6th century Miletos, consider various aquatic myths Thales encountered, and highlight a hitherto overlooked tradition stemming from Thales and influencing such thinkers as Pythagoras, Empedokles, and Hippo, which culminates in a completely new reading of Plato’s Phaedrus, a dialogue in which Plato responds to the exact type of thinking employed by the Neo-Marxians. It is there that we find Socrates and Phaedrus surrounded by the iconography of Acheloios and the nymphs, all while they lie reclined like river gods (the sinews of Acheloios) on the banks of the Ilisos. And it is in that dialogue that Plato defines philosophy as a love of wisdom—the beholding of a multiplicity of hermeneutical frameworks—and alludes to the fact that it began with the sacrifice of Acheloios, the initial philosophical maneuver which he attributes to Thales. The book ends with a threefold rejoinder to the Neo-Marxian school, corresponding to the λόγος, μῦθος, and ἔργον of Acheloios. It turns out that, (1) the λόγος of Acheloios contained the ideal preconditions conducive to an abstraction to a more refined philosophical worldview in which divine water operated as the One among the Many; (2) the μῦθος of Acheloios actually encouraged the application of the notion of sacrifice to Acheloios himself (thus revealing his essence as divine water); and, (3), the ἔργον of Acheloios, in which he kneels in assent to sacrifice, is found on a coin that was probably designed by Thales. In the final analysis, I suggest that the tradition of Acheloios is reflective of a greater philosophical truth, and that by following Thales’ lead, we transcend the Marxian hermeneutic of doubt and reorient ourselves toward the οὐσια ὄντως οὖσα. (shrink)

Many today agree that philosophy, as an academic discipline, must, for the sake of its very survival, become more inclusive of a wider range of perspectives, coming from a more diverse pool of philosophers. Yet there has been little serious reflection on how our very idea of what philosophy is might be preventing this change from taking place. In this essay I would like to consider the ways in which our ideas about philosophy's relation to tradition, and its relation to (...) other dimensions of human culture, influence efforts to promote greater diversity in the field. (shrink)

The article analyzes Wilhelm Windelband’s views on the problem of the relation of philosophy to its history. Windelband’s essay “History of philosophy” (1905) is put as a starting point. The main motive for this research is the idea that the history of philosophy is an organon and a component of philosophy. The article critically examines Windelband’s interpretation of (1) Hegel’s conception of the history of philosophy, (2) the question about the grounds of philosophers’ interest in the history of philosophy, (3) (...) the problem of development of the history of philosophy as a science (Wissenschaft). The author assesses Windelband’s role in the development of the history of philosophy as a science is important, despite some accusations of partisanship. The main merit of Windelband, according to the author, is (1) a critique of Psychologism and Historical Relativism and (2) the justification of the history of philosophy’s main role in education as a whole and in the philosophical education in particular. (shrink)

W artykule jest analizowana Piotra Chojnackiego teoria filozofii przyrody. Teoria ta była istotnym składnikiem rozwijanego w polskim środowisku filozoficznym tomizmu lowańskiego, który znajduje się aktualnie w kryzysie. Pokazuję, że ta metafilozoficzna teoria jest eklektycznym zestawieniem elementów pozytywizmu, neokantyzmu i arystotelizmu. Argumentuję, że przyczyną kryzysu tomizmu lowańskiego był eklektyczny charakter tej filozofii. Aczkolwiek we współczesnej filozofii dochodzi do rehabilitacji eklektyzmu, to jednak z uwagi na dominujący scjentyzm i naturalizm perspektywy rozwoju filozofii przyrody inspirowanej programem neotomizmu lowańskiego wydają się mocno ograniczone.

ABSTRACTThe present paper compares three models of modernized Confucian Ontology. The philosophers under debate belong to the most important, well-known and influential theoreticians in modern Taiwan and mainland China respectively. Through a contrastive analysis, the paper aims to critically introduce three alternative models of ontology, which have been developed from the Chinese philosophical tradition by the most well-known Taiwanese philosopher Mou Zongsan and by two most influential mainland Chinese theoreticians, Li Zehou and Chen Lai respectively. In this paper, I will (...) analyze and critically introduce Li Zehou’s and Chen Lai’s respective critiques of Mou Zongsan’s basic assumptions that have been reflected in his methodological paradigms, while also exposing some major differences within their own lines of thought. (shrink)

In Modern Confucian philosophy the notion of the moral Self which is expressed through the natural moral substance represents both the foundation of each individual and the core of the universal reason. The indivisibility of the moral Self from its concrete activities within the social sphere differs in many various aspects from prevailing Western political and philosophical theories that are based on the separation of the empirical and transcendent subject. Hence, this holistic special feature of the moral Self is closely (...) related to one of the basic paradigms of Chinese intellectual history, i.e. the paradigm of immanent transcendence, which is also known as the paradigm of ‘radical’ or ‘pure’ transcendence. The present article introduces and analyses both above-mentioned, mutually intertwined traditional notions through the lens of modern interpretations, focusing upon the philosophical work written by the representatives of the second generation of Taiwanese Modern Confucians. (shrink)

Estudio sobre las tres Epochen que distingue Schelling del autodesarrollo de la autoconciencia en el System des transzendentalen idealismus de 1800, poniéndolas en relación con su biografía personal y su periodo de formación filosófica. El objetivo es mostrar en qué sentido Schelling defiende en el System que es justamente en el esfuerzo por querer saber del filósofo que el absoluto acaba por tomar conciencia de sí mismo, no pues tanto en el concepto objetivo, sino en el querer saber y querer (...) saberse. (shrink)

RESUMEN Este artículo presenta una reconstrucción argumentativa del primer capítulo de la tercera sección de la Doctrina de la Esencia de la Ciencia de la Lógica de Hegel, el cual lleva como título "Lo Absoluto". Su hipótesis es que la critica de la metafísica contenida en este capítulo no solo aboga por una ontología relacional del proceso, sino que también establece implícitamente una distinción entre una teoría de lo absoluto de primer orden y una de segundo orden. La teoría de (...) lo absoluto de primer orden tiene como objetivo una exposición de lo absoluto libre de contradicciones analíticas. Por su parte, la teoría de lo absoluto de segundo orden no solo expone en qué consiste lo absoluto, sino que pretende también incluir el pensamiento y la teoría de lo absoluto en lo absoluto mismo. ABSTRACT This paper aims to reconstruct the arguments of the first chapter within the third section of the Doctrine of Essence, namely "The Absolute". Its hypothesis is that the critic of metaphysics within this chapter not only champions a relational process-ontology, but also states an implicit distinction between first and second order theories of the Absolute. The first-order theory of the Absolute purports to present a definition of the Absolute without analytic contradictions. The second-order theory of the Absolute not only sets out the nature of the Absolute, but also seeks to include the thought and the theory of the Absolute within the Absolute itself. (shrink)

Kitarō Nishida is the most important and representative philosopher in modern Japan, who now attracts increasing attention internationally. He endeavored to give a logical foundation to the Eastern way of thinking through his confrontation with Western philosophers. The aim of this paper is to recover the modern and intercultural significance of Plotinus’ philosophy in the light of Nishida’s philosophy. Nishida refers to Plotinus repeatedly, expressing his deep empathy, though his philosophy, which professes itself to be highly critical, is not mysticism. (...) When we compare him with Plotinus, we can find a great affinity in their fundamental structure. ‘Absolute nothingness (zettai mu)’, the basis of all reality in Nishida’s philosophy, is prior to both subjectivity and objectivity, and corresponds to the Plotinian One, which transcends both thinking and being. The correspondence between their logical structures consists in regarding subjectivity and objectivity as developments of an indefinite principle that transcends and precedes the discrimination of the two, and determination as determination of what is indeterminate. However, differing from Plotinus, Nishida lays stress on corporality, ordinariness and individuality. Though Plotinus was never pessimistic about this world, the experience emphasized in theEnneadswas not earthly, while Nishida’s ‘radical ordinariness’ was the standpoint to which we should attain in a mundane life. When we compare Plotinus with Nishida, we encounter the intersection of the West and the East, antiquity and modernity, and mysticity and ordinariness. (shrink)

Článek se zabývá pojmem panteismus v období renesance. Ačkoli termín panteismus se objevil až na konci 17. století a později v kontextu tzv. “Pantheismusstreit”, za předchůdce moderního panteistického myšlení byl označen renesanční filosof Giordano Bruno. Následně i Mikuláš Kusánský, a to jakožto pokračovatel myšlení Mistra Eckharta, začal být považován za panteistu. Jak Kusánský, tak Bruno v určitém smyslu obhajovali imanenci božského ve světě, avšak zároveň oba zdůrazňovali rozdíl mezi Bohem a přírodou a připisovali Bohu transcendenci nebo přinejmenším transcendentální aspekty. Toto (...) není v souladu s definicí panteismu v tzv. silném slova smyslu, kdy se tvrdí striktní identita Boha a světa. Zdá se, že pojem renesanční panteismus je konstruktem, který byl vytvořen skrze násilnou aplikaci terminologie osvícenské filosofie na renesanční období. (shrink)

The aesthetics of Mikhail Lifshits may be characterised as a quest for pravda in art. The article discusses his assessment of the fate of art in the communist revolution and his view on revolution through the prism of classical art. Pondering the metaphysical foundations of his realist aesthetics, Lifshits offered a naturalistic version of the theory of reflection based on the contradistinction of “big” and “small” being.

El Espíritu es enteramente individual y activo, no una abstracción de la naturaleza humana, y absolutamente vivo, una conciencia cuya existencia consiste en tenerse a sí misma por objeto -pontifica Hegel-, que se hace una determinada representación esencial de sí, en gemación como alma, latente inmaterialidad de la materia, vida psíquica difusiva en progreso desde el estado de conciencia oscura que transluce la sensación al imperio unilateral de exacerbados sentimientos de sí, estigmas de desorden en el despliegue del Espíritu, inadaptado (...) a un mundo sistemáticamente organizado y capaz de desprenderse de todo contenido finito. La profética visión del arte como modalidad sensible de expresión de lo no-espiritual al ser asumido imaginariamente por el Espíritu absoluto subyace en el Epipsychidion de Shelley. (shrink)

This paper “on the logics of language” discusses the fundamental role which the reality of language plays in the thinking of Hölderlin as well as in Hegel. Common to both is the emphasis on the ‘Wirklichkeit der Sprache’ – in the double sense of this phrase: the reality language is, and the reality language has. At the same time there is, of course, the great difference that for Hegel the logic of language fulfils itself in the ‘work of the concept(s)’ (...) [“Arbeit des Begriffs”], while for Hölderlin it is fulfilled in forms of poetry or in the broader sense of poetic work. The paper explores the origins, conceptual basics and consequences of the dialectic between moving ‘from language to logics’ in Hegel and moving ‘from logics to language’ in Hölderlin. The main works of Hegel considered here are Die Phänomenologie des Geistes, Wissenschaft der Logik and some parts of the Enzyklopädie (1830); from Hölderlin the focus is on the theoretical fragments Seyn, Urtheil, …, Das untergehende Vaterland … and Wenn der Dichter einmal des Geistes mächtig ist …. One central issue treated by exploring the discussion between Hegel and Hölderlin is their respective concepts of memory and its development. Reflecting on the connection between the power of imagination and the necessity of forms of utterance is the other. The primary aim of the paper is to explain the relevance that Hölderlin’s poetic work has in philosophical perspective – a relevance which can be explained in relation to Hegel. (shrink)

This paper deals with the concept of three eras, as brought to us firstly in the Babylonian Talmud, and later reshaped and reformulated by Christian theologians Joachim of Fiore, Amalric of Bène, and finally by Luce Irigaray. In the first part, we start with the idea of the three eras. This is followed by a critical approach to Sloterdijk’s You must change your life in which religion is substituted by the anthropotechnics. We argue that even in these secular times, the (...) salvation history still remains unfulfilled and that our world is in need of a new, post-Christian materially spiritual narrative. The second part is entirely dedicated to Amalricians and their teachings. Also by tackling strong Islamic influences, we try to find a new opening towards the post-Christian era beyond the mentioned anthropotechnics/atheism divide. In the third part, the Age of the Spirit is approached and defined as a future messianic-utopian era in which a hidden and forgotten inner spiritual core will be revealed to us and in which humanity will give itself a gift of becoming spiritually transformed and divinized. (shrink)

RESUMEN A pesar de que la reducción de R. Descartes de los animales a meras máquinas puede explicarse como una consecuencia lógica de su punto de partida metafísico y gnoseológico, se puede argüir que esta reducción parece muy difícil de defender, puesto que se nos antoja contradictoria con nuestra experiencia cotidiana. Por otra parte, uno de los propósitos de la filosofía de Descartes es la “conservación de la salud”, que puede conseguirse mediante el establecimiento de una medicina “fundada en demostraciones (...) infalibles”. De cara a conseguir tal medicina el primer paso es alcanzar el conocimiento más preciso posible del cuerpo humano a fin de tener éxito en la práctica de la cirugía. De ahí que sea bastante plausible afirmar que la metafísica y la teoría del conocimiento de Descartes no serían sus principales intereses teóricos, sino solamente una explicación y justificación ingeniosas de lo que la ciencia de su tiempo llevaba haciendo no menos de cien años antes de él, así como una inteligente manera de obviar los escrúpulos cuando se anatomizaban cadáveres humanos y animales. En consecuencia, en este artículo mantendremos que el mecanicismo y dualismo cartesianos son una verdadera filosofía de la ciencia, desde el momento en que ambos estaban dedicados a explicar y justificar lo que la ciencia estaba haciendo en la práctica. ABSTRACT Despite of the fact that R. Descartes’s reduction of animals to mere machines can be explained as a logical consequence of his metaphysical and gnoseological starting point, one can argue that this reduction seems to be very difficult to defend, since it appears to be contradictory to our everyday experience. On the other hand, one of the explicitly confessed purposes of Descartes’s philosophy is the “conservation of health”, which can be achieved by establishing a medicine “founded in infallible demonstrations”. The first step in order to get such medicine is to acquire the most accurate as possible knowledge of the human body in order to be successful in practicing surgery. That is why it is fairly plausible to state that Descartes’s metaphysics and theory of knowledge were not his main theoretical concerns, but only a witty explanation and justification of what the science of his time was doing for no less than one century before him, as well as a clever manner to avoid scruples when anatomising both human corpses and animals. Consequently, in this paper we will claim that Cartesian mechanicism and dualism are actual philosophies of science, given the fact that both were devoted to explain and justify what science was in practice doing. (shrink)

When Russia’s “Westernizers,” Nikolai Stankevič, Vissarion Belinskij, and Mikhail Bakunin first encountered Hegel’s ideas in the 1830s, they gravitated toward a conservative interpretation, centering on the proposition that the “rational is real.” This article studies the preconditions for that interpretation, demonstrating that it was grounded in the writings of the late Hegel and of the circle of adepts who popularized his ideas and writings immediately after his death. These adepts later came to be known as Center and Right Hegelians. They (...) influenced the early reception of Hegel in France as well as in Russia. Stankevič, the first of the Westernizers to subject Hegel to systematic study, learned about Hegel through these mediators. (shrink)

Aquinas’ philosophy is revolutionary, especially his doctrine of essence within the context of natural philosophy has transcended that of Aristotle. The principal distinctions between the doctrines of Aquinas and Aristotle are demonstrated in four layers which are entity-nature, compositeness, particularity and potentiality of essence. Aquinas not only overturns and reforms the Western traditional view of essence, but also constructs a prominent “joint” connecting essentialism to existentialism in Western philosophy.

The present essay offers a first, systematic reconstruction of Husserl’s understanding of Socrates’ philosophical position in the Ideengeschichte with a special focus on the Socratic method. Our goal is twofold. On the one hand, we aim to provide a clear presentation of the way in which Husserl himself conceives of the “beginning” of Western philosophy by tackling the specifically Socratic contribution to it. On the other hand, we will clarify in what sense, and to what extent, the assessment of Husserl’s (...) Socrates helps shed some light upon the properly Husserlian conception of philosophy, notably, his twofold notion of “rationality.”. (shrink)

As reflexões deste artigo têm como objetivo principal mostrar que, à diferença do que se pensa habitualmente, o período do Renascimento foi marcado por uma atmosfera de magia, de superstição, de medo e angústia em face do destino e da morte. Trata-se, pois, de um período em que floresceram, ou refloresceram, as letras e as artes, mas não propriamente a ciência e a filosofia. Na verdade, a própria ciência e o que se poderia denominar filosofia — representada principalmente por duas (...) correntes: a platônica, da Escola de Florença, e a aristotélica, da Universidade de Pádua — eram envolvidas por uma atmosfera de saber hermético e, consequentemente, eram lidas e estudadas a partir dessa perspectiva. Note-se ademais que, já na primeira metade do século XX, começaram a desenvolver-se novos estudos que vieram fazer ressaltar essa faceta pouco conhecida, ou negligenciada, do período renascentista. (shrink)

Resumen: Varios comentaristas han sostenido que la ontología de la concepción hegeliana de “alma bella” se funda en la determinación conocida como “mal infinito”, desarrollada en la Doctrina del Ser. En correlación con lo antedicho, comentaristas como Paha, Hinchman, Solomon y Harris sostienen que Hegel pensaba en el sistema filosófico fichteano al momento de desarrollar su concepción de “alma bella”. Sin embargo, esta hipótesis de lectura adolece de algunas falencias que serán desarrolladas a continuación. En primer lugar, es necesario realizar (...) una breve exposición de la figura del Espíritu conocida como “alma bella”; en segundo lugar, se describirá la determinación denominada “mal infinito”; en tercer lugar, se desarrollarán los problemas que conlleva la mencionada exégesis; en cuarto lugar, se expondrán las objeciones a la inclusión de la filosofía de Fichte como ejemplo de la concepción hegeliana de “alma bella”. Finalmente, se expondrán las conclusiones.: Many scholars have stated that the ontology of the Hegelian notion of “beautiful soul” is grounded in the category known as “bad infinite”, developed in the Doctrine of Being. Regarding this, scholars like Paha, Hinchman, Solomon and Harris state that Hegel was thinking of the Fichtean philosophical system as He developed his own notion of “beautiful soul”. However, this interpretation has some issues, which will be developed below. First, we give a short explanation about the shape of the Spirit known as “beautiful soul”. Second, we describe the category called “bad infinite”. Third, we show the issues related to the interpretation. Fourth, we present the objections to the inclusion of the Fichtean philosophy as an example of the Hegelian notion of “beautiful soul”. Finally, we present the conclusions. (shrink)

This study deals with the philosophical problems of historical conscience which arose in conjunction with the wake of 19th century Historicism, whose aim was to do away with the metaphysical presuppositions of German Idealism. The heyday of the historicist movement will be dealt with as well as its vacillating contradictions (its metaphysics).

Although the name of René Descartes (1596-1650) is familiar to anyone with the slightest affinity of philosophy and his ideas have become a commonplace to philosophers, it is not generally known, even amongst histiorians of philosophy, that his fame is actually the result of his revival in the nineteenth century. This thesis explains the historical and systematical reasons for the reinstatement of Descartes in France and Germany. It encounters psychological, religious and epistemological motives for the reinstatement of the ‘father of (...) modern philosophy’ paying special attention to the core elements of Cartesian metaphysics: the cogito, the proofs for the existence of God, and the theory of innate ideas. (shrink)

The question of ontological foundation has undergone a noteworthy revival in recent years: metaphysicians today quarrel about how exactly to understand the asymmetrical and hyperintensional relationship of grounding. One of the reasons for this revival is that the old quantificationalist meta-ontology inherited from Quine has been effectively criticised by leading philosophers favourable to a meta-ontology, the aim of which is to come to know “which facts/items ground (constitute the base of) which other facts/items”, thus to examine the relation of ontological (...) dependence between beings (e.g. chemical properties depend on physical properties, the economic situation on the behaviour of individuals etc.), i.e. to explore the hierarchical structure of reality. I shall not discuss here the relationship of grounding in itself, but make some historical-formal remarks on the properties of the ultimate ontological foundational item itself and its aporetic nature. To do so I explore various more or less exotic philosophical ecosystems in the following order: Heidegger (Seyn), Plato (ἕν), Wáng Bi (道, dào). On the way I shall propose a new interpretation both of certain hypotheses in the Parmenides and of the nature of the opposition between Wáng Bì and Guō Xiàng in regard to the logical grammar of the expression “nothing (無, wú)” (transl. J. Dudley). (shrink)

Resumen Hegel se aleja de la idea propia de la Ilustración sobre el progreso e introduce una concepción teleológica acerca de la historia a nivel mundial. En ese sentido, el pensamiento ilustrado abogaba por el futuro desde la idea del progreso, mientras que el Romanticismo trataba de comprender el pasado a través de una mirada histórica donde Oriente se consideraba como la niñez de la humanidad. Por lo tanto, se entendía como un pueblo con un elevado despotismo y una ausencia (...) de libertades que, desde la perspectiva occidental moderna, no favorecía la elevación del espíritu. Estos supuestos etnocéntricos son los que denuncia Boaventura de Sousa mediante una teoría Poscolonial de la Historia. (shrink)

Sažetak Da postoji neka malena recenzija čuvene „Kritike čistoga uma“, na koju se Kant osjećao primoran tako odgovoriti da se od početka do kraja svojih „Prolegomena za svaku buduću metafiziku“ stalno s njome razračunava, moglo bi biti poznato boljiim poznavaocima Kantovih spisa, no bit će manje poznato da je ta recenzija – Göttingenska recenzija – ujedno dala povoda da se Kant javno postavi nasuprot onodobnoj filozofiji s kojom je njegova u više važnih pogleda bila srodna, naime škotskoj filozofiji zdravoga razuma. (...) U ovome se članku istražuje u kojem se kontekstu to suočenje odvijalo. -/- Zusammenfassung Dass es eine kleine Recension der berühmten „Kritik der reinen Vernunft“ gibt, auf die Kant sich genötigt fühlte, so zu antworten, dass er seine „Prolegomena zu einer jeden künftigen Metaphysik“ hindurch stetig mit ihr auseinandersetzt, könnte den besseren Kennern der kantischen Schriften bekannt sein, aber dass diese Recension – die Göttinger Recension – zugleich veranlasst hatte, dass Kant sich der damaligen Philosophie, mit der die seinige in mehreren wichtigen Hinsichten verwandt ist, nämlich der schottischen Philosophie des Common-Sense, öffentlich gegenüberstellte, ist vielleicht weniger bekannt. In dieser Aufsatz wird untersucht, in welchem Kontext es geschah. (shrink)

This paper aims at investigating the positions of the Balkans in our contemporary world in its continuous change – for instance the rapid Europeanization for the protection of a common inheritance of Balkan countries. Moreover, this historical heritage is sometimes presented as a simple burden that should be overcome: the name Balkan has negative connotations, being associated with violence or primitivism. The criticism of this type of derogatory discourse called « Balkanism » is built on the deconstruction of Orientalism as (...) initiated in the 70’s by Edward Said. In this paper, we will analyze the various types of possible objections to this Balkan approach . Furthermore I will present the arguments in favour of another way of interpreting the Balkans which consists in the understanding of the narrower relation between European modernity and history. (shrink)

Hegel afirma que la perspectiva del “alma bella” es sostenida por seguidores de Fichte que confunden el Yo absoluto con el yo psicofísico. Estos pensadores y literatos son reconocidos como miembros del Romanticismo alemán. Curiosamente, Hegel no menciona la obra de Jean Paul Richter entre estos casos. Jean Paul sostiene la identificación entre el Yo absoluto fichteano y la conciencia individual. Además, el autor de Hesperus define a los personajes principales de su novela como “almas bellas” y les atribuye cualidades (...) similares a las expuestas por Hegel en la concepción de su figura del Espíritu. El objetivo del presente artículo es demostrar la coincidencia entre la noción hegeliana de “alma bella” y la representación de la subjetividad expuesta por Jean Paul Richter en Hesperus. (shrink)

The aim of the present article is to show that the relation esoteric-exoteric is intrinsec to philosophy. For Hegel, mistery and esoterism are categories related to the finite and so, with the incomplete reflection of the spirit in himself. The speculative philosophy is oriented towards the ideal of complete revelation of the object and so, towards an intrinsec exoteric character of philosophical reflection.

Logiker würden doch nur Tautologien und Trivialitäten produzieren. Mit dieser Kritik werden Logiker an philosophischen Instituten oft konfrontiert. Es wird ebenfalls eingewendet, daß mathematische Methoden in der Philosophie unangemessen seien, daß man durch die Verwendung dieser Methoden auf eine bestimmte philosophische Position festgelegt sei und daß der philosophische Gewinn den mit einem logischen Apparat verbundenen Aufwand nicht rechtfertige. In der Arbeit wird dargelegt, inwieweit diese vier Vorwürfe berechtigt sind und inwieweit sie auf Mißver- ständnissen beruhen. Dazu werden folgende Fragen beantwortet: (...) Was sind formale Sprachen und formale Systeme? Was ist die Aufgabe logischer Untersuchungen in der Philosophie? Sollten philosophische Texte formalisiert werden? Inwieweit ist Logik nützlich? Gibt es Beispiele für philosophisch fruchtbare logische Resultate? Legt Logik auf eine bestimmte Philosophie fest? Logik, so wird gezeigt, dient der Überprüfung philosophischer Argumente und als Medium zum Philosophieren. (shrink)