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Buber on Responsibility 论责任
3区 哲学 0 PHILOSOPHY Pub Date : 2023-09-14 DOI: 10.31577/filozofia.2023.78.7.3
Michal Bizoň
The paper deals with Martin Buber’s claim that responsibility “is the basic theme of my work in general.” As I show in the opening section of the article, his statement applies to the dialogical period of his work, but not the pre-dialogical. In the mystical phase of Buber’s thought there is no place for responsibility because the very nature of mysticism excludes that possibility. The incompatibility of mysticism and interpersonal responsibility is confirmed in the autobiographical fragment “conversion,” one of the two biographical moments I discuss in relation to the shift in his thinking on responsibility. The second is his relationship with his wife Paula Winkler, which profoundly influenced his thinking about the importance of love and marriage for an understanding of responsibility. I then explore his view of responsibility as a doctrine, which developed along with his dialogical philosophy. Finally, I examine his critical views on four basic ways of avoiding responsibility, which highlight the close connection between freedom and responsibility: belief in fate, individualism, collectivism, and religious acosmism.
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引用次数: 0
A Strange Homology: Buber’s and Jünger’s Descriptions of the Fighting Individual 奇怪的同源性:布伯和杰<s:1>恩格尔对战斗个体的描述
3区 哲学 0 PHILOSOPHY Pub Date : 2023-09-14 DOI: 10.31577/filozofia.2023.78.7.2
Peter šajda
.
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引用次数: 0
Through Communication to the Community: The Political Implications of Martin Buber’s Philosophy of Art 通过与社区的沟通:马丁·布伯艺术哲学的政治意蕴
3区 哲学 0 PHILOSOPHY Pub Date : 2023-09-14 DOI: 10.31577/filozofia.2023.78.7.4
Jan Motal
This article explores Buber’s philosophy of art, correlating it with his early emphasis on individual realization, as well as his dialogical philosophy as articulated in I and Thou and in his theopolitical perspectives. The study posits that Buber perceives artistic creation as a conduit for communication with noumenal reality, mirroring the structure of interpersonal dialogue. Consequently, artistic creation is proposed as a blueprint for fostering an organic community or building the divine kingdom on Earth. The article integrates Adir Cohen’s examination of Buber’s aesthetics and Samuel Brody’s theopolitical analysis, aiming to interweave these perspectives in a comprehensive interpretation of Buber’s philosophy of art.
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引用次数: 0
Od Freudovej psychoanalýzy k filozofickej patológii kultúry 从弗洛伊德的精神分析到文化的哲学病理学
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2023-06-12 DOI: 10.31577/filozofia.2023.78.6.5
Peter Kyslan
Although psychoanalysis is losing its influence in diagnostic and clinical practice and is often marginalized, it remains influential in psychology, psychiatry, psychotherapy, and the humanities. Toward the end of his career, Sigmund Freud moved from clinical practice to a philosophical diagnosis of culture and predicted that in the future someone would decide to venture into the pathology of cultural communities. The paper, focusing on the possibilities of applying psychoanalytic approaches to cultural phenomena, is based on Freud’s assump-tion that all cultural reality is constructed by the psyche of individuals, and that is why culture can be analysed and diagnosed as human consciousness and unconsciousness. The text focuses on the issue of symbols and symbolism and their direct and massive transfer of notions and concepts, which originate in individual psychology, to the field of mass psychology, that is, to a vast territory including society, culture, civilization, and the masses.
尽管精神分析在诊断和临床实践中正在失去其影响力,并且经常被边缘化,但它在心理学、精神病学、心理治疗和人文学科中仍然具有影响力。在他职业生涯的末期,西格蒙德·弗洛伊德从临床实践转向了文化的哲学诊断,并预测未来会有人决定冒险进入文化社区的病理学领域。这篇论文的重点是将精神分析方法应用于文化现象的可能性,它基于弗洛伊德的假设,即所有的文化现实都是由个人的心理构建的,这就是为什么文化可以被分析和诊断为人类的意识和无意识。本文关注的是符号和象征的问题,以及它们将源自个体心理学的观念和概念直接和大规模地转移到大众心理学领域,即包括社会、文化、文明和大众在内的广阔领域。
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引用次数: 0
From Quantum Mechanics to Quantum Reality 从量子力学到量子现实
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2023-06-12 DOI: 10.31577/filozofia.2023.78.6.1
S. Žižek
Throughout the 20 th century, quantum mechanics was celebrated as the ultimate proof that modern science is leaving behind deterministic mechanical materialism and admitted that it is dealing with non-material entities; moreover, the notion that our reality takes place through being observed opens up to a subjectivist denial of objective reality. Some quantum scientists themselves claimed that the only way to account for our entire universe is to presuppose a global external observer (i.e., God). The text rejects not only this direct theological solution but also the traditional “realist” stance which secretly relies on a divine dimension (the divine status of natural laws). It proposes a reading of the ontological implications of quantum physics which opens up the way for a consequent materialism, even if, from a traditional reading, this may appear to be an odd materialism without matter.
在整个20世纪,量子力学被誉为现代科学正在抛弃确定性机械唯物主义的终极证明,并承认它正在处理非物质实体;此外,我们的现实是通过被观察而发生的,这种观念打开了主观主义对客观现实的否定。一些量子科学家自己声称,解释我们整个宇宙的唯一方法是预设一个全球外部观察者(即上帝)。文本不仅拒绝这种直接的神学解决方案,而且拒绝传统的“现实主义”立场,这种立场暗中依赖于神圣的维度(自然法的神圣地位)。它提出了对量子物理学本体论含义的解读,这为随后的唯物主义开辟了道路,即使从传统解读来看,这可能看起来是一种奇怪的无物质唯物主义。
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引用次数: 0
Sebaporozumenie v Kantovej teórii svetoobčianstva 康德世界公民理论中的自我理解
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2023-06-12 DOI: 10.31577/filozofia.2023.78.6.4
Sandra Zákutná
The paper is based on Kant’s understanding of history as a process for which a human is responsible, not only in the sense of the human species, but also as an active and engaged individual. The paper focuses on the issue of cosmopolitanism from the perspective of the people’s need to understand themselves when they do not merely attempt to explain the course of history so far but are aware of their responsibility in the ongoing process of the formation of a cosmopolitan order. The paper analyses the techniques and procedures proposed by Kant that are necessary for the realization of the ideas of cosmopolitanism. It mainly deals with Kant’s view on the issue of (cosmopolitan) education, his method for learn-ing to think philosophically, and his understanding of the concept of Bildung as the moral formation of the individual, who becomes a self-conscious person able to understand their opportunities in history.
本文基于康德对历史的理解,即历史是一个由人类负责的过程,不仅是在人类物种的意义上,而且是作为一个活跃和参与的个体。当人们不仅试图解释迄今为止的历史进程,而且意识到自己在世界秩序形成过程中的责任时,本文从理解自己的需要的角度来关注世界主义问题。本文分析了康德提出的实现世界主义思想所必需的技术和程序。它主要涉及康德对(世界性)教育问题的看法,他学习哲学思考的方法,以及他对毕尔当概念的理解,毕尔当是个人的道德形成,他成为一个能够理解自己在历史中的机会的自觉的人。
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引用次数: 0
Philosophical (Re)Construction of Postmodern Identity Through the Teachings of Lacan, Heidegger and Plato 从拉康、海德格尔、柏拉图的教学看后现代身份的哲学建构
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2023-06-12 DOI: 10.31577/filozofia.2023.78.6.2
Maroš Buday
The present article deals with the application of Jacques Lacan’s psycho-linguistic model of the chain of signification to the fragmented postmodern subject. Because of the inherent instability of the external as well as the internal environment of the subject, anxiety arises as a result of the fragmentation of the self, which, according to Lacan, has its basis in the interaction between the Symbolic order and the Real. Even though anxiety is a phenomenon that is impossible to evade, Lacan’s teachings, coupled with their immersion in Martin Heidegger’s understanding of the essence of technology, and the contemporary reinterpre-tation of Plato’s Allegory of the Cave, show that the subject can teach himself to navigate the complexities of anxiety and, consequently, even learn to use it for his benefit.
本文论述雅克·拉康意义链的心理语言学模型在碎片化的后现代主题中的应用。由于主体的外部和内部环境的内在不稳定性,焦虑是自我分裂的结果,根据拉康的说法,自我分裂的基础是象征秩序和真实之间的互动。尽管焦虑是一种无法回避的现象,但拉康的教导,加上他们沉浸在马丁·海德格尔对技术本质的理解中,以及对柏拉图《洞穴寓言》的当代重新诠释,表明主体可以教会自己驾驭焦虑的复杂性,从而学会利用焦虑为自己谋利。
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引用次数: 0
Estetika existencie v pragmatizme Richarda Shustermana 舒斯特曼实用主义中的存在美学
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2023-06-12 DOI: 10.31577/filozofia.2023.78.6.3
Lukáš Arthur švihura
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引用次数: 0
Život jako rozhovor
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2023-06-12 DOI: 10.31577/filozofia.2023.78.6.6
A. Hogenová
This text shows the conditions of our present epoch, which is understood as successive and technological time. Instead of being rooted in the thinking of origin ( Anfang ), we find ourselves in the epoch of “enframing” ( Gestell ), in a situation where man is no longer even a being but merely a human resource. Instead of thinking, we have digitalization; instead of education, organized ignorance. Using Heidegger’s motifs, we contemplate the key connections of our present and uncover an ontological dimension that is more original than Cartesian subjectivity. By descending to a more original ontological dimension, man is shown not as an objectifying (managing, digitizing, etc.) subject, but as a being of Being, thus of origin, to which belongs the paradox that it always happens for the first time and for the last time. And it is precisely from this paradox that the poetic nature of human dwelling becomes clear.
这篇文章显示了我们当前时代的条件,这被理解为连续的和技术的时间。我们发现自己处于“框架化”(Gestell)的时代,而不是根植于起源思维(安方),在这种情况下,人甚至不再是一个存在,而仅仅是一种人力资源。不用思考,我们有了数字化;而不是教育,有组织的无知。利用海德格尔的母题,我们思考了我们现在的关键联系,并揭示了一个比笛卡尔主体性更原始的本体论维度。通过下降到一个更原始的本体论维度,人不是作为一个客观化(管理、数字化等)的主体,而是作为一个存在的存在,因此是起源的,这属于悖论,它总是第一次发生,也是最后一次发生。正是从这个悖论中,人类居住的诗意变得清晰起来。
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引用次数: 0
VLADIMÍR MARKO: Argumenty a klimatické zmeny 市场管理:争论与气候变化
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2023-05-16 DOI: 10.31577/filozofia.2023.78.5.6
T. Sedová
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引用次数: 0
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