Obrat (Kehre) v Heideggerovom myslení má dosah nielen na skúmanie otázky bytia (Seinsfrage), ale aj na zmenu postavenia človeka vo vzťahu k bytiu. Túto zmenu je možné ukázať aj prostredníctvom Heideggerovej interpretácie predsokratovskej filozofie. Pokým v období pred obratom je človek ako pobyt (Dasein) schopný porozumieť bytiu a je s ním spojený, po obrate sa tento vzťah zásadným spôsobom mení. Bytie sa Heideggera po obrate stáva Bytím, ktoré má charakter ne-časovosti či pred-časovosti a ako také má aj svoje vlastné dejiny. (...) Poznanie pravdy Bytia už nie je záležitosťou človeka, ale závisí od toho, či sa Bytie samo človeku ukazuje, alebo skrýva.Turning (Kehre) in Heidegger’s thinking reaches not only his search of the question of Being (Seinsfrage) but also the change of the status of human being in relation to Being. This change can be displayed also through Heidegger’s interpretation of pre-Socratic philosophy. While during the period before turning human being as being-there (Dasein) is able to understand Being and he is connected to it, in the period after turning this relationship changes completely. For Heidegger Being after turning becomes Being with the character of non-temporality or pre-temporality and it has its own history. Knowledge of the truth of Being happens not to be a matter of human being but it depends on the fact whether Being hides or unhides. (shrink)

In J. Pato?ka’s writings of the 1970s the concept of Europe plays an important role. For him Europe was closely related to the Greek idea of taking care of the soul and thus to the very origins of history. In the course of history, which began in ancient Greece and whose end is marked by the World War 1st, however, this idea has lost its strength. Europe in its original sense ceased to exist, being replaced by a new, Post-European period. (...) For Pato?ka this means the end of history and the beginning of a non-historical era, in which we will have to cope with the European legacy in its positive as well as negative sense. (shrink)

Jan Patočka was one of the first philosophers in Czechoslovakia who, in addition to other areas of philosophy, also dealt with the philosophy of education. These ideas of his, concerned with the philosophical view of education, are still relevant today. The starting point of this study is, above all, Patočka's basic thesis, which states that a teacher who forms his/her pupils in a fundamental way must him/herself have a certain attitude towards the world and his/her life clarified, which means creating (...) his/her own life schedule that gives his/her life meaning. For Patočka, this meaning is the result of a daily struggle to continually acquire it. It is the formation of this world view, which the teacher then transmits to his/her pupils, that is, according to Patočka, the purpose of education as such. It thus prepares the teacher for the responsible exercise of his/her profession so that he/she can perform it adequately as a humanly valuable personality. This is a crucial moment in which philosophy can go beyond a purely theoretical approach to the world towards a practical application in the educational process. (shrink)