PAPERS (IN UKRAINIAN) by Ivan Ivashchenko
paper, 2024
Translation as (Mis)interpretation: The Case of the Philosophy of the Late Fichte.
The articl... more Translation as (Mis)interpretation: The Case of the Philosophy of the Late Fichte.
The article examines the essays dedicated to the philosophy of the late Fichte, specifically to the concept of the image and the absolute (Netrebiak, 2022 and 2024). It demonstrates the issues arising, on the one hand, from neglecting the context of Fichte’s philosophy in attempts to interpret his late philosophy and, on the other hand, from misinterpreting Fichte’s terminology and incorrect translations of his texts. Additionally, it refutes the claim regarding the theological context of Fichte’s philosophy, which consistently developed Kant’s program of transcendental philosophy. This program aimed at reforming Christian epistemology and ethics by considering knowledge as the source of faith. The article also deals with Kant’s thesis on the setting aside (aufheben) of knowledge in order to make room for faith (KrV, B XXX) in the context of Luther’s translation of the biblical verb καταργεῖν (Rom. 3:31) as Kant’s claim for a reformation of Christianity. The path of Christianity (and the Christian philosopher) is the justification of knowledge (law, norms) through faith. Kant, however, radically rethinks this stance by justifying faith through knowledge. At the bottom, Kant revises Christianity by rejecting transcendence, the supposed source of epistemic and practical world relations, leading to his critique of Christian ethics and its golden rule of morality within his doctrine of categorical imperatives. From this perspective, Fichte merely continues Kant’s program of transcendental philosophy, offering a path from knowledge to faith. Attempts to put forward a theological interpretation of Fichte’s Wissenschaftslehre fundamentally contradict both the early and later versions of the Wissenschaftslehre, as they disregard the epistemological context in which Fichte consistently developed Kant’s revolutionary equating of objective validity with objective reality, even though he employed his own original theoretical vocabulary.
If we are trying to explain self-knowledge through the object-knowledge as the universal model of... more If we are trying to explain self-knowledge through the object-knowledge as the universal model of knowledge, we are immediately entrapped in a paradox, which Dieter Henrich described as a reflexive theory of consciousness. The paradox consists in describing consciousness as a knowledge and an object of knowledge at the same time. I claim that Hegel’s theory of subjectivity can be considered as a possible solution to such a paradox.
The epistemic status of our access to the world has always given rise to vivacious debates in Wes... more The epistemic status of our access to the world has always given rise to vivacious debates in Western philosophy. The crucial point of these discussions was the connection between conceptual and non-conceptual elements of our relation to the world. The core of this problem can be also formulated as a question of the connection between semantical and syntactical rules of our epistemic relation to the world. Could we know anything about some state of affairs by using only syntactical rules, which relate logical terms to one another, or we also do need semantical rules, which connect the formal syntax of our epistemic relation to the world with extra-conceptual characteristics of each state of affairs? American philosopher Wilfrid Stalker Sellars (1912–1989) has developed an approach to tackling this problem of rules. Sellars’s approach is a critical reaction to the traditional theories of rules. The main point of his criticism of the traditional theories of rules, whose origins Sellars attributed to Kant’s conception of rules (which in my argument is an erroneous attribution), could be summed up as follows: the difference between syntactical and semantical rules of our epistemic relation to the world is founded on the Myth of the Given. In his Inference and Meaning (1953) Sellars elaborated a theory of material rules of inference which tries to neutralize the traditional approach to the problem (above all, Carnap’s theory of logical syntax of the language). I am of the opinion – and it would be my major claim in this paper – that Sellars’s argument in IM suggests a way of avoiding the Myth (even if this article was published earlier than EPM). I argue that Sellars’s argument consists of three basic steps: irreducibility (1) as well as operative normativity (2) of the material rules of inference and (3) linguisticality of descriptive terms.
The object of the paper is to consider the potential of Kant’s transcendental argument in relatio... more The object of the paper is to consider the potential of Kant’s transcendental argument in relation to Ernst Tugendhat’s “symmetry argument”. The point of Tugendhat’s argument is the hypothesis that the relevant epistemic use of the first person singular pronoun in the sentence with the structure like “ I know that I φ ” ( where φ stands for various states of mind) makes sense only when someone else can use this sentence by replacing “I φ” with “he φ”, meaning “me” from the first person perspective. Tugendhat calls this basic principle “veritative symmetry”. Hence, Tugendhat assumes that self-consciousness can be described in terms of object-knowledge. At this juncture several problems loom large. For one thing, an immediate consequence of such assumption is reification of self knowledge due to the demand to assign it to some object (state of mind). Also we cannot explain both a meaningful usage of the first person pronoun and the link between object knowledge and second level (higher-order) self-knowledge, which we have to reach observing some mental states.
This article deals with the structure of argument in the "General Theory of Mind as a Pure Act" b... more This article deals with the structure of argument in the "General Theory of Mind as a Pure Act" by Italian Idealist philosopher Giovanni Gentile. Special attention was paid to the philosophic context of his theory. The author claims that Gentile’s theory has two main sources, namely the theory of truth formulated by Giambattista Vico in "The New Science" (1744) and the theories of Kant and German Idealists (Fichte, Hegel). It was elucidated the main claim of Gentile’s theory which consists in pointing out an epistemic dependence of the objective reality on the selfthematization of the subject in object. Such an epistemic dependence Gentile calls the spiritual reality.
The paper deals with Fichte’s attempt to develop the non-reflexive theory of self-consciousness a... more The paper deals with Fichte’s attempt to develop the non-reflexive theory of self-consciousness and with an influence of this theory on the transcendental philosophical discussion within the Heidelberg School (D. Henrich, U. Pothast, M. Frank). Fichte began his research with an attempt to justify, that the reflection cannot be an essence of self-consciousness, hence, self-consciousness is not an additional knowledge, that should be reached in the second-level acts. In the later investigation Fichte tried to evolve this idea to the separate theory, with which he endeavoured to clarify the conditions of possibility of certain knowledge, considering, that the foundation of any knowledge is non-reflexive and objectless. This idea indirectly influenced the original theories of representatives of the Heidelberg School, who tried to explaine the non-reflexivity of self-consciousness.
DRAFTS by Ivan Ivashchenko
Dieser Text ist Teil meiner Dissertation, die ich vorhabe, im Wintersemester 2021/2 an der Martin... more Dieser Text ist Teil meiner Dissertation, die ich vorhabe, im Wintersemester 2021/2 an der Martin-Luther-Universität Halle-Wittenberg zu verteidigen.
Die systematische Bedeutung der "dipintura allegorica" in Giovanni Battista Vicos La Scienza nuov... more Die systematische Bedeutung der "dipintura allegorica" in Giovanni Battista Vicos La Scienza nuova (1744) Es wäre ungemein schwer, Giovanni Battista Vicos (1668-1744) Denken im Allgemeinen und sein Hauptwerk Prinzipien einer neuen Wissenschaft (1725/30/44) im Besonderen im Zeitalter der Aufklärung zu verorten, hätten wir dieses Zeitalter lediglich auf eine rationalistische Entzauberung der Welt zurückführen wollen. Fassen wir dagegen die Aufklärung als eine semantische Wende in der abendländischen Philosophie auf, dann haben wir deutlich mehr Gründe, Vico als den Philosophen der Aufklärung zu identifizieren. Die Aufklärer beschäftigten sich ja nicht mehr mit der Frage nach dem Sein, sondern mit der nach der Bedeutung bzw. Gültigkeit.
Questa ricerca si propone di investigare la teoria della favella e della significazione elaborata... more Questa ricerca si propone di investigare la teoria della favella e della significazione elaborata da Vico e al contempo di enucleare la rilevanza della sua teoria in rapporto alla discussione contemporanea nel campo della filosofia del linguaggio. Codesta rilevanza si deve mostrare seguendo l’esempio dell’illustre filosofo statunitense Donald Davidson (1917–2003). Nel suo articolo Theories of Meaning and Learnable Languages (1965) Davidson ha formulato le condizioni per una lingua apprendibile (learnable language). Davidson sostiene che una teoria della lingua apprendibile debba essere capace di spiegare la formazione della significazione delle frasi in una lingua. La nostra ipotesi di lavoro è questa: possiamo interpretare la tesi vichiana del vocabolario mentale in termini della teoria davidsoniana di una lingua apprendibile, nucleo della quale è il concetto del “primitivo semantico”.
TRANSLATIONS (from Italian/German/English) by Ivan Ivashchenko
Я поступово завантажуватиму свій переклад "Феноменології духу" Геґеля, яку перекладаю і коментую ... more Я поступово завантажуватиму свій переклад "Феноменології духу" Геґеля, яку перекладаю і коментую для свого ютуб-проєкту: https://www.youtube.com/playlist?list=PLcg57o_jweKPxQLrclzoFnSppiRZeN1rV
Текст Геґеля я перекладаю з упорядкованого Гансом-Фридрихом Веселем (Hans-Friedrich Wessel) та Гайнрихом Клермоном (Heinrich Clairmont) видання 1988 року видавництва Майнер.
My translation of Hegel's paper Who Thinks Abstractly? (1807)
Аристотель був першим, хто вважав за необхідне розглядати філософські проблеми в їхньому історичн... more Аристотель був першим, хто вважав за необхідне розглядати філософські проблеми в їхньому історичному контексті. Його метафізика, а особливо його психологія, містить багато понять, розроблених ним лише задля подолання труднощів, з якими стикнулися його попередники. Ці поняття однаковою мірою становлять результати як його власного мислення, так і його історичної критики. Великі мислителі після Аристотеля часто по-новому наголошували на необхідності зв'язку обидвох цих аспектів. Ляйбніц дійшов до своєї монадології лише тому, що завдяки їй він зміг поєднати твердження авторів, які видавалися йому однаково очевидними, хоча ці твердження були непоєднуваними. Кант розвинув свою критичну філософію з наміром упрозорити закони розуму, на які спиралася традиційна метафізика, а отже, прояснити підставу для боротьби, яку вона тисячоліттями вела проти самої себе. Кінець кінцем, Геґель визначив філософію в стосунку до сукупності передумов, з яких вона випливає. Тож і ми маємо так чинити, осягаючи проблему самої філософії в її історичній перспективі.
The very first translation into Ukrainian of Giambattista Vico's Idea of the Work (Idea dell'Oper... more The very first translation into Ukrainian of Giambattista Vico's Idea of the Work (Idea dell'Opera) from his New Science (1744). I am translating the whole book.
My translation into Ukrainian of Arthur Schnitzler's "Ich (Novelette)"
My translation into Ukrainian of Giovanni Gentile's Teoria generale dello spirito come atto puro
My translation into Ukrainian of Johann Gottlieb Fichte's "Versuch einer neuen Darstellung der Wi... more My translation into Ukrainian of Johann Gottlieb Fichte's "Versuch einer neuen Darstellung der Wissenschaftslehre" (1797).
My translation into Ukrainian of Quine's "Two Dogmas of Empiricism" (1951)
This paper examines the first complete Ukrainian translation of Immanuel Kant’s Critique of the P... more This paper examines the first complete Ukrainian translation of Immanuel Kant’s Critique of the Power of Judgment(2022). I discuss the consistency of the Ukrainian translator’s decisions in rendering Kant’s terminology in Ukrainian and assess the accuracy of the translation of Kant’s extremely complicated and nuanced syntax. Based on this assessment, I concluded that this translation provides a strong argument in favor of the idea that translations of classical texts of such complexity will not meet academic standards without scholarly editing. An example of a recurring terminological mistake is the translation of Kant’s “Schluß” as “conclusion,” whereas it means “inference” or “syllogism.” The most common syntactical mistakes are misinterpretations of pronouns (demonstrative, personal, possessive) in subordinate clauses.
Передні уваги до першої книги видавництва "Синтеза" — перекладу "Прийдешньої спільноти" Джорджо А... more Передні уваги до першої книги видавництва "Синтеза" — перекладу "Прийдешньої спільноти" Джорджо Аґамбена.
This is the editor's Preface to the first book of the publishing house Synteza — the first Ukrainian translation of Giorgio Agamben's The Comming Community.
Посилання: Аґамбен, Д. (2023). Прийдешня спільнота. Пер. з італ. за ред. Івана Іващенка. Львів: Синтеза.
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PAPERS (IN UKRAINIAN) by Ivan Ivashchenko
The article examines the essays dedicated to the philosophy of the late Fichte, specifically to the concept of the image and the absolute (Netrebiak, 2022 and 2024). It demonstrates the issues arising, on the one hand, from neglecting the context of Fichte’s philosophy in attempts to interpret his late philosophy and, on the other hand, from misinterpreting Fichte’s terminology and incorrect translations of his texts. Additionally, it refutes the claim regarding the theological context of Fichte’s philosophy, which consistently developed Kant’s program of transcendental philosophy. This program aimed at reforming Christian epistemology and ethics by considering knowledge as the source of faith. The article also deals with Kant’s thesis on the setting aside (aufheben) of knowledge in order to make room for faith (KrV, B XXX) in the context of Luther’s translation of the biblical verb καταργεῖν (Rom. 3:31) as Kant’s claim for a reformation of Christianity. The path of Christianity (and the Christian philosopher) is the justification of knowledge (law, norms) through faith. Kant, however, radically rethinks this stance by justifying faith through knowledge. At the bottom, Kant revises Christianity by rejecting transcendence, the supposed source of epistemic and practical world relations, leading to his critique of Christian ethics and its golden rule of morality within his doctrine of categorical imperatives. From this perspective, Fichte merely continues Kant’s program of transcendental philosophy, offering a path from knowledge to faith. Attempts to put forward a theological interpretation of Fichte’s Wissenschaftslehre fundamentally contradict both the early and later versions of the Wissenschaftslehre, as they disregard the epistemological context in which Fichte consistently developed Kant’s revolutionary equating of objective validity with objective reality, even though he employed his own original theoretical vocabulary.
DRAFTS by Ivan Ivashchenko
TRANSLATIONS (from Italian/German/English) by Ivan Ivashchenko
Текст Геґеля я перекладаю з упорядкованого Гансом-Фридрихом Веселем (Hans-Friedrich Wessel) та Гайнрихом Клермоном (Heinrich Clairmont) видання 1988 року видавництва Майнер.
https://sententiae.vntu.edu.ua/index.php/sententiae/article/view/577
COMMENTARIES by Ivan Ivashchenko
This is the editor's Preface to the first book of the publishing house Synteza — the first Ukrainian translation of Giorgio Agamben's The Comming Community.
Посилання: Аґамбен, Д. (2023). Прийдешня спільнота. Пер. з італ. за ред. Івана Іващенка. Львів: Синтеза.
The article examines the essays dedicated to the philosophy of the late Fichte, specifically to the concept of the image and the absolute (Netrebiak, 2022 and 2024). It demonstrates the issues arising, on the one hand, from neglecting the context of Fichte’s philosophy in attempts to interpret his late philosophy and, on the other hand, from misinterpreting Fichte’s terminology and incorrect translations of his texts. Additionally, it refutes the claim regarding the theological context of Fichte’s philosophy, which consistently developed Kant’s program of transcendental philosophy. This program aimed at reforming Christian epistemology and ethics by considering knowledge as the source of faith. The article also deals with Kant’s thesis on the setting aside (aufheben) of knowledge in order to make room for faith (KrV, B XXX) in the context of Luther’s translation of the biblical verb καταργεῖν (Rom. 3:31) as Kant’s claim for a reformation of Christianity. The path of Christianity (and the Christian philosopher) is the justification of knowledge (law, norms) through faith. Kant, however, radically rethinks this stance by justifying faith through knowledge. At the bottom, Kant revises Christianity by rejecting transcendence, the supposed source of epistemic and practical world relations, leading to his critique of Christian ethics and its golden rule of morality within his doctrine of categorical imperatives. From this perspective, Fichte merely continues Kant’s program of transcendental philosophy, offering a path from knowledge to faith. Attempts to put forward a theological interpretation of Fichte’s Wissenschaftslehre fundamentally contradict both the early and later versions of the Wissenschaftslehre, as they disregard the epistemological context in which Fichte consistently developed Kant’s revolutionary equating of objective validity with objective reality, even though he employed his own original theoretical vocabulary.
Текст Геґеля я перекладаю з упорядкованого Гансом-Фридрихом Веселем (Hans-Friedrich Wessel) та Гайнрихом Клермоном (Heinrich Clairmont) видання 1988 року видавництва Майнер.
https://sententiae.vntu.edu.ua/index.php/sententiae/article/view/577
This is the editor's Preface to the first book of the publishing house Synteza — the first Ukrainian translation of Giorgio Agamben's The Comming Community.
Посилання: Аґамбен, Д. (2023). Прийдешня спільнота. Пер. з італ. за ред. Івана Іващенка. Львів: Синтеза.