DC pole | Wartość | Język |
dc.contributor.author | Bęben, Dariusz | - |
dc.date.accessioned | 2018-08-09T10:20:45Z | - |
dc.date.available | 2018-08-09T10:20:45Z | - |
dc.date.issued | 2016 | - |
dc.identifier.isbn | 9788322630310 | - |
dc.identifier.isbn | 9788322630327 | - |
dc.identifier.uri | http://hdl.handle.net/20.500.12128/5707 | - |
dc.description.abstract | It is extremely difficult to identify the centre of Jan Patočka’s philosophy.
This can be either the concept of natural world, but also subjective phenomenology
or philosophy of history. I believe that the diversity of perspectives,
and the motives that intermingle and cross with each other do not distort the
centre of his thoughts, it is the struggle for authentic being of a human. Patočka
addresses a human who fights for his soul which manifests in that he rejects
the obvious, the absolute, the otherworldly, the certain.
Patočka was critical about the history of classical metaphysics (from Plato
to Husserl), believing that it aimed at what is certain and objective, and finally
– absolute and eternal. He contrasted it with the Socratic uncertainty and
problematicity. The concept of Patočka was particularly visible in the interpretation
of Plato’s theory of ideas. The Czech philosopher showed a specific form
of knowledge about the absolute transcendence with special relationship of
human life to the entirety, including the primary reference to the non‑existence.
Patočka emphasized the negativity as an inherent characteristic of human freedom.
The horizon of this freedom is formed by temporality and historicity.
Patočka’s approach to the philosophy of history is special. One can say
that the concept of the Prague philosopher went beyond the framework of the
classical understanding of the philosophy of history. Patočka did not treat it as
a philosophical reflection on the history especially that he did not think of any
historiographical reflections: the philosophy of history is not an interpretation
of what happened. According to Patočka, the history always represents the history
of man. The history is an objective power that is beyond the understanding
of a man. On the other hand, people may only give the meaning to their
lives in the history.
The history of Europe was another important topic of Patočka. Europe is
a philosophical concept. When asked what was Europe, he replied by describing
and clarifying its history and forces that governed it. In his deliberations,
Patočka was focusing on its formation (by asking: how has Europe become
Europe?) and on what happened later and was described by him as the post‑European
era (why did Europe fall?). Also all that have spread between the
birth and the death, what was the course of spiritual fate of Europe, was of importance. According to Patočka, it was the caring for soul that had made the
foundation of the European heritage.
In the discussion concerning the meaning and the continuity of Czech
history Patočka had to take the floor. Firstly, he referred to the history of the
dispute, arguing against the opinions of Jungmann, Bolzana and, above all, of
Masaryk. Secondly, in this context it is possible to take a wider look at the very
concept of the Patočka’s philosophy of history, looking at it from the angle of
its national application, in other words: from the side of the philosophical and
political responsibility of individuals in their social and political lives.
Because the philosophy of Patočka is closely associated with his life, the
last part of the book includes his intellectual biography. It consists of two parts:
the first one describes the meetings with philosophers who influenced the
development of his views, starting from the Greek philosophy, through Husserl
to the Comenius. All this variety of inspirations shows that the unity of the
history of philosophy and the philosophy of history come to the fore in the
philosophical achievements of Patočka. The second part addresses the philosophical
(and personal) participation of Patočka in the political events that took
place in Czechoslovakia. This is how the tragic synthesis of Socratic life and
thinking took place.
According to Patočka, a man who wants to live in truth must not let the
calm harmony of everyday life dull him, he must open to what is disturbing
and mysterious – to what is left aside by life – to be able to pass from the order
of the day to the mystery of the night. | pl_PL |
dc.language.iso | pl | pl_PL |
dc.publisher | Wydawnictwo Uniwersytetu Śląskiego | pl_PL |
dc.rights | Uznanie autorstwa-Użycie niekomercyjne-Bez utworów zależnych 3.0 Polska | * |
dc.rights.uri | http://creativecommons.org/licenses/by-nc-nd/3.0/pl/ | * |
dc.subject | Jan Patočka | pl_PL |
dc.subject | filozofia | pl_PL |
dc.subject | człowiek | pl_PL |
dc.subject | antropologia | pl_PL |
dc.title | Człowiek w horyzoncie dziejów i autentyczności bycia : studia z filozofii Jana Patočki | pl_PL |
dc.type | info:eu-repo/semantics/book | pl_PL |
Pojawia się w kolekcji: | Książki/rozdziały (W.Hum.)
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