In his later writings, Husserl posits the original life of transcendental consciousness as the ul... more In his later writings, Husserl posits the original life of transcendental consciousness as the ultimate subject of phenomenological inquiry. Through self-criticism in his work Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, Husserl realizes that the transcendence of representation remains unnoticed after the transcendental reduction. Consequently, he develops the method of apodictic reduction to reveal what is apodictic in consciousness. This method specifically reveals the living presence, as well as the constitution of immanent consciousness, to which the transcendence of representation belongs. Husserl refers to this transcendence as the first transcendence, in contrast to the second transcendence of the constitution of the world. The constitution of the first transcendence is not separate from the living streaming presence but rather belongs to the life of consciousness itself. And it is only through this transcendence of representation that the identifiable (and re-identifiable) I with its life is constituted.
The following paper traces Husserl’s late time-analyses (concentrated especially in the so-called... more The following paper traces Husserl’s late time-analyses (concentrated especially in the so-called C-manuscripts) in the context of the problem of the life of the transcendental ego. We proceed from the constitutive stage of primal life (Urleben), in which the streaming living presence is constituted as lasting now (nunc stans). Then we trace further the structural connections of the constitution of the so-called first transcendence, that is, the transcendence of the immanent stream of consciousness, and the second transcendence, in which life is constituted as living-in-the-world (In-der-Welt-Leben). It turns out that the life of the transcendental I is of the character of a striving life (strebendes Leben) and that the first and second transcendence belong to it essentially.
Scheler’s philosophy makes use of motifs taken from modern metaphysics, especially Leibnizian and... more Scheler’s philosophy makes use of motifs taken from modern metaphysics, especially Leibnizian and Nietzschean, but at the same time he turns these motifs against this metaphysics itself. This double edge creates a tension within Scheler’s thinking itself, in which the subjectivism of consciousness is overcome by an intensified subjectivism, the subjectivism of life. In my critical analysis of Scheler’s basic ideas for founding a metaphysics of life, I will first place Scheler in the context of a philosophy of consciousness and life (1). Following this, I will trace Scheler’s thought in the broader context of modernity, which includes the operation of overturning the already established (2). And then I will focus on some key motifs of Scheler’s exploration of the problem of reality and time: reality and resistance (3), absolute time and ecstatic temporality (4), singularization (5), self-transformation (6), and the question of eternity (7).
The following paper attempts to show and take into account in basic terms the unity and direction... more The following paper attempts to show and take into account in basic terms the unity and direction of the movement of education as presented in Plato's Republic. We show that education, according to Plato, essentially involves a claim to knowledge in the sense of understanding what is valid regardless of space and time and acting on the basis of norming oneself by this understanding. Then, namely, in the sense of this distinction, an educated person is one who is able to distinguish the important and the unimportant in his knowledge and in his life.
In his Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy Edmund Husse... more In his Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy Edmund Husserl introduces the pure ‘I’ (reines Ich) as a peculiar, non-constituted transcendence that is not contained in the stream of immanent experience. In the Ideas, however, Husserl does not elaborate much on the consequences of this step regarding the internal time-consciousness. In this text, using Husserl’s analyses in his so-called L-Manuscripts, we are trying to analyze the specific way of being of this pure ‘I’ in the light of this problem. The pure ‘I’ cannot be found in the stream of mental experiences, but leads egoic life as a subject in the form of ‘being-present’ (Dabeisein) for the series of these mental experiences.
The present article deals with the issue of life (Leben) in Husserl’s analyses of the consciousne... more The present article deals with the issue of life (Leben) in Husserl’s analyses of the consciousness of internal time. The fact that in these analyses the motif of life appears only sporadically does not diminish its importance. Life becomes an issue with regard to the intentions aimed at the context (Zusammenhangsintentionen). We try to clarify how these intentions participate in the mutual constitution of the unity of consciousness of internal time. In conclusion, we interpret some later texts to provide the reader with an understanding of Husserl’s late analyses of living with regard to the previous analysis of the consciousness of internal time.
Starting from Husserl's late text concerning the status of philosophy within history, we want to ... more Starting from Husserl's late text concerning the status of philosophy within history, we want to shed light on the immanent genesis of sense detected in history of philosophy. Husserl argues that philosophy in its original state involves an essential kind of naivety, i.e., the blindness regarding the lifeworld active in every theoretical act. This peculiar blindness leads to self-interpretation of philosophy as a science of the universe of what is. But this self-interpretation cannot hold and, as a consequence, philosophy found itself in danger. I am keen to argue that Husserl’s well-known dictum “Philosophy as science, as serious, rigorous, indeed apodictically rigorous science – the dream is over.” does not express his own position concerning philosophy, but particular historical self-interpretation of philosophy. Husserl puts this sense between brackets in order to inquire its essence. From this historical reflection he gains the new way of interpreting philosophy, i.e., philosophy as kind of ‘poeticizing’ (Dichtung).
Emocionalita ve výchově prizmatem flosofcké, psychologické a speciálněpedagogické reflexe. Inkluzivní škola, 2021
In this text, we follow the issue of feelings and emotions in the context of the development of E... more In this text, we follow the issue of feelings and emotions in the context of the development of Edmund Husserl's phenomenology, from Logical Investigations to the late project of the phenomenology of insticts.
This article tries to highlight main characteristics of the metaphysical frame of Marxist pedagog... more This article tries to highlight main characteristics of the metaphysical frame of Marxist pedagogy. At first, it is important to see that the concept of ideology alone (in the question regarding totalitarian ideologies) presupposes a very specific metaphysics, i.e. metaphysics of the representing subject and subject of representations-ideas. In such a metaphysics a specific decision about humanity of man as well as worldliness of the world is introduced in the form of re-presentation and objectifying. How the humanity of man is understood? Is there not, under the political rhetoric of ideologies (totalitarian and not-totalitarian) a deeper common ground hidden, as our reference to the metaphysics of the subject was supposed to indicate? Insofar as upbringing in the European tradition has a sense of bringing man up to his own humanity, there is an implicit concept of human being in every concept of education. And insofar as man is not only an object in the world but also “subject for the world” (Husserl), every such concept is arising from the correlation man-world. We would like to look more closely at the conditions of this correlation man-world in 20th century.
Abstract: In the fifth Logical Investigation, Husserl argues against the possibility of the pure ... more Abstract: In the fifth Logical Investigation, Husserl argues against the possibility of the pure I as a function that synthetizes the intentional contents. His argumentation is explicitly directed against Neo-Kantian conception of the pure ego elaborated by Paul Natorp in his Einleitung in die Psychologie nach kritischer Methode from 1888. The present text analyzes the polemic over the status of the I by exploring the metaphysical and logical assumptions involved in it. Finally, it is trying to sketch out some motivations that led Husserl to reevaluate the status of the pure I in his Ideen zu einer reine Phänomenologie und phänomenologischen Philosophie.
Existence a koexistence ve filosofické, speciálněpedagogické a psychologické reflexi. Inkluzivní škola, 2020
This text deals with the paradoxical situation that can be described as a loss of the world by it... more This text deals with the paradoxical situation that can be described as a loss of the world by its conquest. The intention is to provide a reader with a deeper understanding of our current predicament using and developing some of Edmund Husserl's ideas.
Potřebuje v planetární době filosofie vědu, či věda filosofii?, 2020
This text deals with some issues regarding quite complicated relation of science and philosophy, ... more This text deals with some issues regarding quite complicated relation of science and philosophy, especially phenomenological philosophy. Although science transforms the world in its applied idealizations and constructions, it cannot function as a theory of this transformation. The main reason is that the world as such is not object at all and thus cannot be construed. Phenomenology, in its methodical bracketing the relation between subject and object, opens up the possibility to ask about this constitutive foundation between the natural and scientific attitude.
The invention of Cartesian methodological approach has revolutionized science. However , regardle... more The invention of Cartesian methodological approach has revolutionized science. However , regardless of its undeniable achievements, this approach has also its limitations. In order to uncover some of these limitations, first, we elaborate on Husserl's discussion of John Locke's naturalism and naturalistic concept of the world and man. In the second part, we discuss Husserl's clash with the new science, i.e., ethnology, as further developed by Lévi-Bruhl. Husserl considered ethnology as a potential way for developing a new kind of knowledge about man going beyond the boundaries of (natural) sciences that reduce man to a mere object in the world.
Ontological Freedom in Jan Patočka’s “Natural World as a Philosophical Problem” with Regard to Husserl’s Phenomenology, 2019
In his post-doctoral dissertation Přirozený svět jako filosofický problém (The Natural World as a... more In his post-doctoral dissertation Přirozený svět jako filosofický problém (The Natural World as a Philosophical Problem; orig. publ. 1936) Jan Patočka critically deals with modern metaphysics of subjectivity, at the same time introducing phenomenology with its phenomenological reduction. I would like to investigate this issue in the text just mentioned and briefly compare the similarities and differences in Edmund Husserl's phenomenology. Patočka provides a deepening of phenomenology by approaching the ontological conditions for the phenomenological reduction in the negativity of freedom in which the spontaneity of 'having-the-world' originates.
Education and “Pädagogik”– Philosophical and Historical Reflections (Central, Southern and South-Eastern Europe), 2018
In this text I would like to contribute with some remarks concerning the
Idea of education and wi... more In this text I would like to contribute with some remarks concerning the Idea of education and with some basic structures, as they are visible in the phenomenological approach.
In his later writings, Husserl posits the original life of transcendental consciousness as the ul... more In his later writings, Husserl posits the original life of transcendental consciousness as the ultimate subject of phenomenological inquiry. Through self-criticism in his work Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, Husserl realizes that the transcendence of representation remains unnoticed after the transcendental reduction. Consequently, he develops the method of apodictic reduction to reveal what is apodictic in consciousness. This method specifically reveals the living presence, as well as the constitution of immanent consciousness, to which the transcendence of representation belongs. Husserl refers to this transcendence as the first transcendence, in contrast to the second transcendence of the constitution of the world. The constitution of the first transcendence is not separate from the living streaming presence but rather belongs to the life of consciousness itself. And it is only through this transcendence of representation that the identifiable (and re-identifiable) I with its life is constituted.
The following paper traces Husserl’s late time-analyses (concentrated especially in the so-called... more The following paper traces Husserl’s late time-analyses (concentrated especially in the so-called C-manuscripts) in the context of the problem of the life of the transcendental ego. We proceed from the constitutive stage of primal life (Urleben), in which the streaming living presence is constituted as lasting now (nunc stans). Then we trace further the structural connections of the constitution of the so-called first transcendence, that is, the transcendence of the immanent stream of consciousness, and the second transcendence, in which life is constituted as living-in-the-world (In-der-Welt-Leben). It turns out that the life of the transcendental I is of the character of a striving life (strebendes Leben) and that the first and second transcendence belong to it essentially.
Scheler’s philosophy makes use of motifs taken from modern metaphysics, especially Leibnizian and... more Scheler’s philosophy makes use of motifs taken from modern metaphysics, especially Leibnizian and Nietzschean, but at the same time he turns these motifs against this metaphysics itself. This double edge creates a tension within Scheler’s thinking itself, in which the subjectivism of consciousness is overcome by an intensified subjectivism, the subjectivism of life. In my critical analysis of Scheler’s basic ideas for founding a metaphysics of life, I will first place Scheler in the context of a philosophy of consciousness and life (1). Following this, I will trace Scheler’s thought in the broader context of modernity, which includes the operation of overturning the already established (2). And then I will focus on some key motifs of Scheler’s exploration of the problem of reality and time: reality and resistance (3), absolute time and ecstatic temporality (4), singularization (5), self-transformation (6), and the question of eternity (7).
The following paper attempts to show and take into account in basic terms the unity and direction... more The following paper attempts to show and take into account in basic terms the unity and direction of the movement of education as presented in Plato's Republic. We show that education, according to Plato, essentially involves a claim to knowledge in the sense of understanding what is valid regardless of space and time and acting on the basis of norming oneself by this understanding. Then, namely, in the sense of this distinction, an educated person is one who is able to distinguish the important and the unimportant in his knowledge and in his life.
In his Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy Edmund Husse... more In his Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy Edmund Husserl introduces the pure ‘I’ (reines Ich) as a peculiar, non-constituted transcendence that is not contained in the stream of immanent experience. In the Ideas, however, Husserl does not elaborate much on the consequences of this step regarding the internal time-consciousness. In this text, using Husserl’s analyses in his so-called L-Manuscripts, we are trying to analyze the specific way of being of this pure ‘I’ in the light of this problem. The pure ‘I’ cannot be found in the stream of mental experiences, but leads egoic life as a subject in the form of ‘being-present’ (Dabeisein) for the series of these mental experiences.
The present article deals with the issue of life (Leben) in Husserl’s analyses of the consciousne... more The present article deals with the issue of life (Leben) in Husserl’s analyses of the consciousness of internal time. The fact that in these analyses the motif of life appears only sporadically does not diminish its importance. Life becomes an issue with regard to the intentions aimed at the context (Zusammenhangsintentionen). We try to clarify how these intentions participate in the mutual constitution of the unity of consciousness of internal time. In conclusion, we interpret some later texts to provide the reader with an understanding of Husserl’s late analyses of living with regard to the previous analysis of the consciousness of internal time.
Starting from Husserl's late text concerning the status of philosophy within history, we want to ... more Starting from Husserl's late text concerning the status of philosophy within history, we want to shed light on the immanent genesis of sense detected in history of philosophy. Husserl argues that philosophy in its original state involves an essential kind of naivety, i.e., the blindness regarding the lifeworld active in every theoretical act. This peculiar blindness leads to self-interpretation of philosophy as a science of the universe of what is. But this self-interpretation cannot hold and, as a consequence, philosophy found itself in danger. I am keen to argue that Husserl’s well-known dictum “Philosophy as science, as serious, rigorous, indeed apodictically rigorous science – the dream is over.” does not express his own position concerning philosophy, but particular historical self-interpretation of philosophy. Husserl puts this sense between brackets in order to inquire its essence. From this historical reflection he gains the new way of interpreting philosophy, i.e., philosophy as kind of ‘poeticizing’ (Dichtung).
Emocionalita ve výchově prizmatem flosofcké, psychologické a speciálněpedagogické reflexe. Inkluzivní škola, 2021
In this text, we follow the issue of feelings and emotions in the context of the development of E... more In this text, we follow the issue of feelings and emotions in the context of the development of Edmund Husserl's phenomenology, from Logical Investigations to the late project of the phenomenology of insticts.
This article tries to highlight main characteristics of the metaphysical frame of Marxist pedagog... more This article tries to highlight main characteristics of the metaphysical frame of Marxist pedagogy. At first, it is important to see that the concept of ideology alone (in the question regarding totalitarian ideologies) presupposes a very specific metaphysics, i.e. metaphysics of the representing subject and subject of representations-ideas. In such a metaphysics a specific decision about humanity of man as well as worldliness of the world is introduced in the form of re-presentation and objectifying. How the humanity of man is understood? Is there not, under the political rhetoric of ideologies (totalitarian and not-totalitarian) a deeper common ground hidden, as our reference to the metaphysics of the subject was supposed to indicate? Insofar as upbringing in the European tradition has a sense of bringing man up to his own humanity, there is an implicit concept of human being in every concept of education. And insofar as man is not only an object in the world but also “subject for the world” (Husserl), every such concept is arising from the correlation man-world. We would like to look more closely at the conditions of this correlation man-world in 20th century.
Abstract: In the fifth Logical Investigation, Husserl argues against the possibility of the pure ... more Abstract: In the fifth Logical Investigation, Husserl argues against the possibility of the pure I as a function that synthetizes the intentional contents. His argumentation is explicitly directed against Neo-Kantian conception of the pure ego elaborated by Paul Natorp in his Einleitung in die Psychologie nach kritischer Methode from 1888. The present text analyzes the polemic over the status of the I by exploring the metaphysical and logical assumptions involved in it. Finally, it is trying to sketch out some motivations that led Husserl to reevaluate the status of the pure I in his Ideen zu einer reine Phänomenologie und phänomenologischen Philosophie.
Existence a koexistence ve filosofické, speciálněpedagogické a psychologické reflexi. Inkluzivní škola, 2020
This text deals with the paradoxical situation that can be described as a loss of the world by it... more This text deals with the paradoxical situation that can be described as a loss of the world by its conquest. The intention is to provide a reader with a deeper understanding of our current predicament using and developing some of Edmund Husserl's ideas.
Potřebuje v planetární době filosofie vědu, či věda filosofii?, 2020
This text deals with some issues regarding quite complicated relation of science and philosophy, ... more This text deals with some issues regarding quite complicated relation of science and philosophy, especially phenomenological philosophy. Although science transforms the world in its applied idealizations and constructions, it cannot function as a theory of this transformation. The main reason is that the world as such is not object at all and thus cannot be construed. Phenomenology, in its methodical bracketing the relation between subject and object, opens up the possibility to ask about this constitutive foundation between the natural and scientific attitude.
The invention of Cartesian methodological approach has revolutionized science. However , regardle... more The invention of Cartesian methodological approach has revolutionized science. However , regardless of its undeniable achievements, this approach has also its limitations. In order to uncover some of these limitations, first, we elaborate on Husserl's discussion of John Locke's naturalism and naturalistic concept of the world and man. In the second part, we discuss Husserl's clash with the new science, i.e., ethnology, as further developed by Lévi-Bruhl. Husserl considered ethnology as a potential way for developing a new kind of knowledge about man going beyond the boundaries of (natural) sciences that reduce man to a mere object in the world.
Ontological Freedom in Jan Patočka’s “Natural World as a Philosophical Problem” with Regard to Husserl’s Phenomenology, 2019
In his post-doctoral dissertation Přirozený svět jako filosofický problém (The Natural World as a... more In his post-doctoral dissertation Přirozený svět jako filosofický problém (The Natural World as a Philosophical Problem; orig. publ. 1936) Jan Patočka critically deals with modern metaphysics of subjectivity, at the same time introducing phenomenology with its phenomenological reduction. I would like to investigate this issue in the text just mentioned and briefly compare the similarities and differences in Edmund Husserl's phenomenology. Patočka provides a deepening of phenomenology by approaching the ontological conditions for the phenomenological reduction in the negativity of freedom in which the spontaneity of 'having-the-world' originates.
Education and “Pädagogik”– Philosophical and Historical Reflections (Central, Southern and South-Eastern Europe), 2018
In this text I would like to contribute with some remarks concerning the
Idea of education and wi... more In this text I would like to contribute with some remarks concerning the Idea of education and with some basic structures, as they are visible in the phenomenological approach.
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Idea of education and with some basic structures, as they are visible in
the phenomenological approach.
Idea of education and with some basic structures, as they are visible in
the phenomenological approach.