The article addresses the negative judgements on natural sciences, however persistent and frequent they may be, found scattered in the philosophical texts of the two founding fathers of ...phenomenology, Edmund Husserl and Martin Heidegger. It first presents these harsh views and then, by assuming the phenomenological method, advocated by both philosophers, endeavours to suspend these judgements in favour of a phenomenologically more adequate description of the scientific comportment, trying to do justice to its non-philosophical excellence. The basic claim of the treatise is that Husserl's and Heidegger's criticisms should only be understood in the defensive sense of procuring a firm and safe ground for theoretical comportment, bios theoretikos . Such an approach, however, begs for a phenomenological description of the intrinsic excellence of science, which might be phenomenologically most accurately understood as most rigorous practical comportment, as bios praktikos .
The paper tackles the complex relationship between philosophy and theology, especially given Heidegger’s criticism of onto-theology. Special attention is paid to Heidegger’s paper “Phenomenology and ...Theology”, where a strong divide is set between philosophy and theology, where the latter is to be understood as a positive science of Christianity, of Dasein as believing. The paper attempts to undermine the absoluteness of this difference by claiming that Dasein as such cannot be compellingly distinguished from Dasein as believing based on the criterion of faith. If faith – understood in the primordial sense of pistis, as basic trust in being – belongs among fundamental existentiales of Dasein, and if Heidegger’s Dasein is always open to the openness of the world, which is why his philosophy could be strictly understood as onto-cosmology, then a difference between onto-cosmology and onto-theology needs to be articulated. Two authors stand out in this context, who have managed to avoid the trap of the oblivion of being: Eugen Fink with his philosophical phenomenological analysis of the world and Jean-Luc Marion with his theological phenomenological treatise on God without being. The difference between the philosophical and theological approach to the non-ontic ground (be it in the form of the world or God) should, therefore, be tackled employing the concept of play and gift. Both these concepts and phenomena, as the paper shows, manage to avoid the metaphysics of presence. The question then remains how are we to think the common ground of philosophy and theology without losing their distinctive features. One possible way is to address the difference between, as well as the intertwining of, gratitude (for the giving of the gift) and joviality (in playing the play of the world).
Poznato je da je s Nietzscheom i Heideggerom došlo do snažne re-evaluacije povijesti filozofije koja je dovela do inverzije do tada prevladavajuće paradigme progresivnog napretka. U Hegela i ...Husserla, da navedem samo dvije velike figure moderne filozofije, povijest filozofije razumljena je kao napredak od skromnih početaka u drevnoj Grčkoj do kulminacije u apsolutnoj subjektivnosti moderne filozofije. Nietzsche i Heidegger, međutim, svaki na svoj način, više su ili manje uvjerljivo izazvali takav pogled, otkrivajući povijest filozofije kao regresiju i pad prije negoli napredak. U njihovu zajedničkom pogledu, veliki, ali slabo razvijen početak filozofije, kako se prepoznaje u Sokrata, Platona i Aristotela, striktno su razumijevani kao početak opadanja spram doista značajnog početka koji se mogao pronaći kod predsokratičkih filozofa poput Heraklita, Parmenida i Anaksimandra, pa čak i notornog sofista Protagore. Ovaj rad želi osvijetliti to kataklizmičko pomicanje filozofsko-povijesne paradigme dajući posebnu pozornost povijesti interpretiranja Protagorina filozofskog impetusa. Rasprava završava kao otvoren interpretativni horizont, naglašavajući važnost ponovnog ispitivanja dviju suprotstavljenih paradigmi u povijesti filozofije.
Granice eidetske vladavine Lozar, Janko M
Filozofska istraživanja,
2013, Letnik:
33, Številka:
3/131
Journal Article
Recenzirano
Odprti dostop
Eidetic dominance of Husserl’s philosophy is first and foremost evinced in transcendental subject’s
relation to time and history. The dominance of eidetics further evinces the sovereignty of the ...subject, who can reach the level of the extratemporal and ahistorical as the highest, purest being of the pure ego. With his sixth Cartesian meditation, Eugen Fink, Husserl’s assistant, convincingly shows how transcendental constitution in its activity cannot be purely pure exactly because it experiences the rub of the constitution of the nothing of beings. And with it there opens up the arena of Heidegger’s philosophy of being, which is actually anchored in the reflection on this very nothing of beings.
This contribution starts from Max Scheler's claim that modern philosophy holds two differing views on feelings. The first view, which Scheler attributes to Rene Descartes, presents them in their ...intentional role but rejects their independence; the other view, which Scheler attributes to Immanuel Kant, holds that they cannot be reduced to the rational part of the soul and thus affirms their independence, but deprives them of all cognitive powers. After considering both views, I discuss the views of Franz Brentano and Edmund Husserl. Husserl takes an ambivalent approach to attunement, which opens the possibility of understanding Martin Heidegger's thought of fundamental attunement.
The present treatise tackles the phenomenon of boredom by first providing reasons for evading the dualistic approach to the phenomenon addressed. Based on the Cartesian criticism of the ...oversimplified dualist approach of neuroscience, the paper delves into the phenomenological approach to the phenomenon of boredom, as could be only indirectly surmised from Husserl’s (basically Cartesian) transcendental phenomenology of time consciousness. The next chapter deals with Heidegger’s hermeneutic phenomenology as implicated in his compelling and as of yet unsurpassed analysis of the phenomenon of boredom. Through approaching the phenomenon of boredom via Husserl and Heidegger, the basic discontinuity between Husserl’s transcendental and Heidegger’s hermeneutic phenomenology comes clearly to the fore.
Granice eidetske vladavine Lozar, Janko M
Filozofska istraživanja,
12/2013, Letnik:
33, Številka:
3
Paper
Odprti dostop
Eidetska vladavina Husserlove filozofije najprije se odražava u odnosu transcendentalnog subjekta prema vremenu i povijesti. Vladavina eidetike iskazuje suverenost subjekta koji je kadar dosegnuti ...razinu bezvremenog i onkrajpovijesnog kao najviše, čisto biće čistog Ja. Eugen Fink, Husserlov asistent, svojom šestom kartezijanskom meditacijom pokazuje kako transcendentalna konstitucija u svojoj aktivnosti ne može biti posve čista zato jer nalijeće na prepreku konstitucije onog ništa bića. Time se već otvara Heideggerova filozofija bitka, koja je zapravo usidrena u refleksiji onog ništa bića.
Nietzsche i Heidegger Lozar, Janko M
Synthesis philosophica,
07/2008, Letnik:
23, Številka:
1
Paper
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Ova rasprava pokušava ukazati na složenost odnosa između Friedricha Nietzschea i Martina Heideggera. U pozadini tog odnosa jest fenomen ugađanja, što ga objašnjavaju oba mislioca. Heidegger kritizira ...Nietzschea zbog njegova metafizičkog nihilizma, što je diskutabilno prisutno u njegovu mišljenju Volje za moć kao Volje za Voljom. Heideggerova interpretacija unatoč tomu iznosi na vidjelo bogatstvo i potpunost izvornog pristupa tom enigmatskom misliocu, što je po prvi put ukazalo na relavantnost Nietzschea za modernu metafiziku; relavantnost što je prije bila zabačena unatoč svim mogućim afirmativnim ili negativnim pristupima misliocu Zarathustre. Svemu tome usprkos, ipak, još uvijek ostaje temâ u Nietzscheu, koje je i sam Heideger zabacio, a koje mogu odlučno i plodonosno doprinijeti razumijevanju onoga što se čini njihovom zajedničkom mišlju. Vrata što vode u arenu kako Nietzschea tako i Heideggera, tema je netematskog fundamentalnog ugađanja. Odlučivanje o toj stvari tako se pokazuje od ključne važnosti za razumijevanje ne samo Nietzschea i Heideggera već također i naše današnje situacije.
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