Pub Date : 2023-12-05DOI: 10.61901/kellek.2023.69.06
Ferenc Horkay Hörcher
In an effort to give an idea of the 20th century efforts to place the concept of tradition within philosophy, this essay reconstructs three different views on it. This is done in order to show that, although we tend to think of the century as a period of progressive advance, there was in fact a very conscious philosophical effort to consolidate and reinterpret tradition. In his literary criticism, and in particular in his essay entitled Tradition and the Individual Talent T. S. Eliot embodies a form of modernism, which does not negate the idea of a reliance on tradition. On the contrary, he tries to show that the idea of literary innovation and the genuine novelty of the genius is unimaginable without a constant reference to a canon, which is in need of reformation. The analytical philosopher, Roger Scruton connects the understanding of tradition as a guarantee of innovation as revealed by Eliot with his own thoughts of the adaptability of the tradition-based English common law, with its commonsense approach of problem-solving. Finally, the paper offers an interpretation of Gadamer’s account of prejudice, tradition, authority and application, in his own context of hermeneutics understood as a rehabilitation of tradition, as well as a very articulate choice of political and philosophical values and way of character-formation.
为了让人们了解 20 世纪将传统概念纳入哲学的努力，本文重构了关于传统的三种不同观点。这样做是为了说明，尽管我们倾向于将这一世纪视为一个不断进步的时期，但事实上，哲学界一直在有意识地努力巩固和重新诠释传统。T. S. 艾略特在他的文学评论中，尤其是在题为《传统与个人才能》的文章中，体现了一种现代主义的形式，这种形式并不否定对传统的依赖。恰恰相反，他试图说明，如果不不断参照需要改革的正典，文学创新和天才的真正新颖性是无法想象的。分析哲学家罗杰-斯克鲁顿（Roger Scruton）将艾略特所揭示的传统作为创新保障的理解与他自己对以传统为基础的英国普通法的适应性及其解决问题的常识性方法的思考联系起来。最后，本文对伽达默尔关于偏见、传统、权威和应用的论述进行了阐释，伽达默尔将诠释学理解为对传统的恢复，以及对政治和哲学价值观和性格形成方式的明确选择。
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Pub Date : 2023-12-05DOI: 10.61901/kellek.2023.69.13
Sára Sólyom
The subject of my paper is a conceptual comparison of Adorno’s and Deleuze’s notion of “expression”, and a reflection on their philosophical discourse. I show in what way the two authors, although following different traditions, grasp the question of expression through concepts that are very close to each other, such as montage and collage, or construction and arrangement (agencement). Through the presentation of these concepts, the similarities in the construction of the mechanism of expression will also become apparent, because these concepts follow a similar sequence at parallel levels in both authors. I will argue that, although Adorno reflects on the problem of expression primarily in relation to art, and Deleuze in relation to Spinoza, this conception can be applied as a model to their own philosophical discourse.
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Pub Date : 2023-12-05DOI: 10.61901/kellek.2023.69.02
Zoltán Turgonyi
Do the so called “European values” have any theoretical foundation? In the Preamble to the Treaty on European Union we read that their source is the “inheritance” of Europe, i. e. they are part of our specific tradition, but at the same time they are “universal”, i. e. this tradition is granted a certain privileged status. In my view this isn’t entirely true in the case of the present understanding of European values. Their dominant actual interpretation is one-sidedly individualistic, and does not take into account the reproduction of civilization itself, which is the precondition of the existence of values and individuals. If liberalism wants its own long-lasting perseverance, it needs a paradigm shift, defending not only individual interests, but the traditional form of the family and the virtues favourable to the flourishing of community itself, too. This paradigm shift requires the transformation of our present system of values. The result would be a new morality, very similar to classical natural law, and so traditionally European and universal at the same time.
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Pub Date : 2023-12-05DOI: 10.61901/kellek.2023.69.15
Tamás Beck
The primary aim of my paper is to show how the category of spatiality appears at different levels of the strata structure outlined by Nicolai Hartmann. As a starting point, Hartmann’s connection to the Cartesian tradition leads directly to the misunderstanding that manifests itself in the accusation of hypostasis. In order to dispel this misunderstanding, I examine whether we can attach greater importance to the boundary marking the beginning of life than to the boundary between the organic and spiritual layers of existence, which is characterized, among other things, by the disappearance of the category of spatiality and the increased dominance of nova. In order to clarify this, the distinction between organic and inorganic layers of existence inevitably needs to be clarified. Next, I explain that the appearance of life on the second stage of Hartmann’s construction is devoid of any vital tendencies, and I attempt to prove that, although Hartmann draws a sharp line between the second and third layers of existence, this caesura does not result in psychophysical dualism in his system. Then I will show that the category of spatiality is already distorted shortly before its disappearance, while the living organism comes into contact with its own environment. Of course, the indirect assertion of spatiality can also be detected in non-spatial layers of existence, but its direct manifestation has interdisciplinary implications, and it can also be connected with the method of phenomenology, which I must discuss in detail. Finally, I point to the ontological consequences of the disappearance of the category in question, making it clear that the Platonic conception of existence associated with spatiality is inadequate for grasping intangible beings. After a brief description of Heidegger’s attempt, I will point out that the successful integration of intellectual entities into reality is carried out precisely by Hartmann through the real time’s ability to unite.
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Pub Date : 2023-12-05DOI: 10.61901/kellek.2023.69.04
Attila Németh
This paper argues that Diogenes of Oenoanda was not only an innovator within the Epicurean epistolary tradition, but also of the genre itself. It explores the topic first by presenting an overview of the Epicurean tradition of epistles, and then by scrutinizing, on the one hand, how Diogenes’ letters fit into this tradition of letter-writing and, on the other, the function of his epistles in relation to his Epicurean inscription.
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