Abstract At the famous colloquium in Royaumont 1957, which was dedicated to Husserl's phenomenology, Eugen Fink spoke about the difference between the thematic and the operative concepts. ...with the ...great philosophical themes, the operative concepts represent the source, from which they emerge. Operative concepts are a kind of thought shadows, the invisible that does not appear within the thematization. ...nihilism can be considered, on the one hand, as a contemporary phenomenon, but also, on the other hand, as timeless, since ontology itself seems to be, from its beginning onwards, a form of nihilism. Der phänomenologische Blick auf die Geschichte der Philosophie bringt hier eine verpasste Chance zutage, eine Vernachlässigung der ursprünglichen Intention, eine Art „Vergessen". Der Zeitunterschied zwischen den Philosophen markiert zugleich eine Art Unterschied in dem, was gewollt wird: Gleichzeitig wird Finks Idee der Ontologie im Vordergrund als eine Art Versuch stehen, sich mit dem Nichts nicht zu befassen, sondern es aus dem philosophischen Blickfeld zu verbannen. Operative Begriffe sind eine Art Gedankenschatten, jenes Unsichtbare des Begriffes, das bei der Thematisierung nicht zum Vorschein kommt.
After explaining why phenomenology of the alien cannot be counted among traditional philosophical disciplines, the author explores why all of European history can be read as the “shading of the ...alien” (Verblendung des Fremden), although not in the sense of mere disregarding, neglecting or denying of the alien, but disciplining it, manipulating and exploiting it. The alien has not been forgotten for centuries, it was always in the European focus, but only as an instance through which the sense of power was traditionally constructed. Following the basic presumptions of Bernhard Waldenfels’ phenomenology of the alien the article presents the shading of the alien as analogous to the process of its naturalization. As if the tradition of European colonialism can be best understood in the key of maître et possesseur de’l étranger. That is to say, the European legacy shows, in an extraordinary manner, that the alien can be transformed into a resource, from which we can appropriate and assimilate everything. A crucial insight for Waldenfels is also that strangeness is not reducible to a narrow segment of reality, whether it is culture, religion or art-based, because strangeness is a radical dimension that transcends all regions.
The first part of this paper explores the kinship in diagnosis of
contemporaneity of Hugo Ball and Martin Heidegger. Both thinkers recognize
leveling as an important trait of their age. In Ball?s ...terms, leveling is
identified with the apocalyptic abolishment of humanity. That happens by
equalizing all of human creation, which becomes possible only after the
abolishment of the hierarchy of values, thanks to which it was previously
possible to distinguish a work of art from an average work. With Heidegger,
leveling is equated with the perverted forms of curiosity. Unlike the former
forms of curiosity, coupled by the common desire for deeper insight, modern
curiosity is fairly superficial, let loose with no boundaries to all the
impressions which supersede the expected and already seen. In the second part
of the paper, Husserl?s term of passive synthesis is examined, so we can
observe the intervention of phenomenology from the perspective of
deconstruction of the effects of leveling. I conclude with a warning that we
cannot protect ourselves from the world to which we are exposed by natural
subjectivity and conventional forms of knowledge. Which insight leads us to
revert to the sources of subjectivity, the idea common to both the
avant-garde and the phenomenologists.
In the first part of the paper, the author displays the specificities of the
romantic concept of subjectivity. Based on the assumption that the Man is but
a minute part of what he might be, the ...romantics emphasize on the imperative
of infinite subjectivity. Giving up on the division of philosophical
disciplines, the romantics request a unity of spirit in history. The
relationship between Kant and romanticism is mostly deliberated under the
auspices of the terms of anarchy and the nomadic spirit, which are pointed
out by Kant in the beginning of the foreword to the first edition of the
Critique of Pure Reason as the symptoms of the crisis of metaphysics. What
Kant sees as a crisis, the romantics embrace as constitutive moments of
subjectivity which aspire to soften the modern rifts by breaking up with all
substance. Trying to develop a sketch of the ontology of existence, Friedrich
Schlegel evokes Plato?s term ontos on, but ties it with the process of
establishing the individual ideal, as opposed to the former link with the
objective being. The author concludes that the ontology of existence with
romantics is at the same time the metaphysics of subjectivity which cares
mostly about originality, selfness and authenticity, about the integration of
Kant?s term of dynamically sublime in the midst of the philosophical speech
about the true being.
nema
U prvom delu rada, autor zastupa tezu da prosvetiteljstvo ne napušta hrišćansku antropologiju, nego je koriguje tako što zastupa izvesnu verziju spasenja. Nekadašnji život večni na onom svetu ...zamenjen je potpunim životom na ovom svetu. Vodeću ulogu pri tom je imala ključna reč 18. veka, ideja o savršenstvu. Vodeća ideja članka glasi da je proces prosvetiteljstva principijelno beskonačan, a ne može se okončati zbog toga što nema jednoznačnog odgovora o njegovoj svrsi i o tome kako bi ga valjalo dovršiti. On je neiscrpan i nedovršiv usled svoje unutrašnje višeslojnosti unutar koje se uvek mogu ustanoviti različita viđenja, pa otuda i polarizacije. Zato se daju razaznati i međusobno suprotstavljene struje prosvetiteljstva. Paradoks prosvetiteljstva sastoji se u tome što opozicija nije negde s one strane prosvetiteljskog pokreta. U drugom delu rada autor izlaže ideju da bi se čitav Dositejev intelektualni i ljudski napor mogao svesti na izgradnju kulture i humanosti u kojoj neće biti mesta za šikaniranje, iživljavanje, proganjanje. Kulturom s one strane nasilja, mogao bi biti njegov vodeći slogan.
In the first part of the article, the author advocates the thesis that the Enlightenment does not abandon Christian anthropology, but rather corrects it by modifying a certain version of salvation. The former eternal life in the afterlife world has been replaced by a complete life in this world. The keyword of the 18th century, the idea of perfection, played a leading role. The leading idea of the article is that the process of enlightenment should be considered as fundamentally infinite, and it cannot be ended because there is no unequivocal answer about its purpose and how it should be completed. It is inexhaustible and incomplete due to its internal multi-layeredness within which different views can always be established, and hence polarization. That is why mutually opposing currents of enlightenment can be discerned. The paradox of the Enlightenment consists in the fact that the opposition is not somewhere on the other side of the Enlightenment movement. In the second part of the work, the author presents the idea that Dositej’s entire intellectual and human effort could be reduced to building a culture and humanity in which there will be no place for bullying, abuse, and ranting. A culture beyond violence, could be his leading slogan.
MALA ISTORIJA KVARENJA PROLE, DRAGAN
Arhe (Novi Sad),
03/2024, Letnik:
19, Številka:
38
Journal Article
Nije neobično da u savremenosti često zatičemo pomen „greha“, udobno i bezazleno smeštenog među znakove navoda. Oni imaju ulogu da naglase da je prošla opasnost, jer na horizontu više nema Boga kao ...glavnog sudije koji kažnjava zbog greha. Za većinu sekularnih savremenika pojam greha više ništa ne znači, ostaje oznaka za jučerašnju pretnju uz čiju pomoć je institucija crkve nastojala da precizira i obeća sankciju za sve oblike ponašanja koje je smatrala kažnjivim i neprihvatljivim. U najboljem slučaju, sekularna svest pristaje da smrtnim grehovima prizna status poroka, jer nakon „smrti Boga“ zajednica ponovo ostaje da važi kao jedini moralni sudija. Članak ispituje istoriju pojmova poroka, zapovesti i greha, nastojeći da pokaže njihovo mesto u savremenosti.
It is not uncommon in modern times to often encounter the mention of "sin", comfortably and harmlessly placed among the quotation marks. They have a role to play in emphasizing that the danger is over, because there is no longer God on the horizon as the chief judge who punishes for sin. For most secular contemporaries, the notion of sin no longer means anything, it remains a sign of yesterday's threat, with the help of which the church institution tried to specify and promise sanctions for all forms of behavior that it considered punishable and unacceptable. At best, secular consciousness agrees to recognize the status of vice by mortal sins, because after the "death of God" the community remains valid as the only moral judge.The article examines the history of the concepts of vice, commandment and sin, trying to show their place in contemporaneity.
The author describes the first decade of the philosophical journal Arhe,
founded by the Department of Philosophy, University of Novi Sad in 2004. From
the very beginning, the editorial policy has put ...a strong emphasis on topics
related to the current curriculum, in order to broaden and deepen the present
bibliography with original contributions mostly written by university
professors and instructors. A recognizable feature of the journal is that it
gives an opportunity to young authors to publish their first articles, and
does so in a great number of languages. By means of a problem oriented
critical outline of the general idea of the journal Arche, the author
presents the leading topics, the choice which has guided the works in
translation, guest lectures, round tables and other activities recorded
within the journal?s sections.
Autor opisuje prvu deceniju filozofskog casopisa Arhe, koji je osnovao Odsek
za filozofiju Univerziteta u Novom Sadu 2004. Od samog pocetka uredjivacka
politika je stavila snazan naglasak na teme koje su povezane sa vazecim
planom i programom, da bi se postojeca bibliografija prosirila i produbila
originalnim prilozima nastavnika i saradnika. Osobenost casopisa prepoznata
je u pruzanju prilike mladim autorima da objave svoje prve clanke, kao i u
otvaranju prostora za sve svetske jezike. Posredstvom problemski usmerenog
kritickog nacrta vodece ideje casopisa Arhe, autor je prikazao osnovne teme,
izbor kojim se rukovodio rad na prevodima, gostujucim predavanjima, okruglim
stolovima i ostalim aktivnostima koje su zabelezene u pojedinim rubrikama
casopisa.
The article examines the work of the first modern writer of the Serbian language, Eustahija Arsić. Undoubtedly, Dositej Obradović’s student, in her short ethical treatise, published under the title ...“Moral Lessons” (1816), presented a kind of list of leading virtues. At the beginning of the 19th century, almost every story about morality responded to the need to shape an intersubjective, national platform. Moral education aimed to create a better man, and a better man was necessary by all means. The 19th century will create it. He or she will appear in the form of an engaged national worker, liberal and cosmopolitan. The author’s profile of Eustahija Arsić testifies to the unusual, almost paradoxical modest courage of our first female writer. In order to illuminate it appropriately, we have firstly considered the configuration of the notion of beginning in the first decades of the 19th century. According to Eustahija, the beginning is a free act, the initiation of sharing, and its reflection points to taking the active life into one’s own hands.
Što je to trubadurska radost? Prole, Dragan
Filozofska istraživanja,
08/2020, Letnik:
40, Številka:
2/158
Journal Article
Recenzirano
Odprti dostop
In the first part of the paper, the author tackles the question of troubadour subjectivity. The subject of the poem announces the losing of oneself, abandonment of the existing state of affairs and ...self-surrender, but sees no tragedy in it, for a source of genuine joy. Love deserves sacrifice, it is worthy of all human desire, but it is not a conventional love, neither marital nor family love, rather, it is an ethereal and poetic love for Our Lady. For everything that may be related to such love, we believe that a far more appropriate translation of gaya scienza is a joyful lesson, for it signifies far more to mark the troubadour point than the usual Croatian/Serbian translation cheerful doctrine. What is notably striking about the inherited solution is the complete misapprehension of the troubadour point, as the word science can only be associated with the troubadour wisdom if it is previously put in quotes (which Nietzsche explicitly does). In short, the author concludes that a democratic scientist is happy and optimistic, while Nietzsche’s »joyful« scientist does not hesitate to show his anguished face publicly. The troubadour’s anguish for distant and unrealizable love is peculiarly close to Nietzsche’s suffering in a modern world that seems unable to live in a world of a distant and absent God.
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