Jean-Paul in the light of Sartre's century.J. Sivak -2005 -Filozofia 60 (5):311-333.detailsIn the end of the 1960s France witnessed the response of the younger generation of philosophers to the leftist ideologies of 1968, as well as to the "intellectual models" of that time: Sartre, Lévi-Strauss, Lacan etc. It was from this response that the so called "new philosophy" raised. Among them also B.-H. Lévy, who later, as a mature philosopher , in spite of having suppressed his model J.-P. Sartre returned to him in his remarkable biography. The question than is: Which (...) Sartre - then there were more than one Sartre: Sartre as the author of Nausea is not identical with Sartre as a follower of Stalinism - and how could he substantiate the whole century, which was a century of seething of ideas, events mostly tragic, challenges, defeats, which all are constitutive of our modernity? (shrink)
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Le Philosophe dans la cité.Jozef Sivák -2006 -The Proceedings of the Twenty-First World Congress of Philosophy 2:9-15.detailsQuelle est la place du philosophe dans son environnemen social (societe civile) en general et aux moments des grands bouleversements sociopolitiques en particulier? S'il doit en parier, doit-il agir en acteur aussi? Ne risque-t-il pas de perdre son identite professionnelle? 1 Ä son habitus intellectuel et scientifique s'ajoute ainsi une dimension ethique allant d'une attitude de sagesse et de distance ä une interpretation axiologique et essentialiste des phenomenes politiques. Toutefois, le philosophe n'est pas politicien et s'il lui arrive ä s'engager (...) sur le plan politique, il risque de perdre son identite professionnelle, son autorite morale, et sa liberte. (shrink)
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On Tolerance in the Light of A Treatise on Virtues.Jozef Sivak -2010 -Filozofia 65 (4):336-342.detailsThe paper deals with one of the basic concepts of the classical ethical conception of French moral philosopher Vladimir Jankélévitch . Although tolerance is one of the so called “little virtues”, it is not less important; it has its own philosophy based on two presuppositions: 1) we have to abandon the knowledge of the thing in itself; 2) we have to conceive of every person as a purpose in itself, “an imperium within an imperium”. The symbiosis of body and mind, (...) this “living paradox”, can serve as a model of how to resolve an irresolvable problem of tolerance. In the same way the “paradox” of a community of people sharing common faith and forced by it to act together could be brought to existence . And if convivial moments and moments of enthusiasms are affiliated, maybe one day they will start to love one another. (shrink)
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Towards hermeneutic phenomenology of P. Ricoeur.J. Sivak -2002 -Filozofia 57 (8):571-581.detailsThe paper deals with the philosophical anthropology of one of the most important French philosophers, which, starting as a personalist, became devoted to phenomenology and finally became a representative of hermeneutics. Accepting the thesis, according to which philosophies of man as well as all human sciences are reductionist, he asks, whether the hermeneutic philosophy itself is not inclined to such reduction. He comes to the conclusion, that the hermeneutic philosophy of man as a speaking, acting and responsible animal is still (...) positivist-reductionist, regardless to its universality, complexity and originality. The evidence of it are the limits of communication. Appealing to ideal values, such as justice, truth and freedom, which are the basis of a person as the source of an inexhaustible meaning, thus becomes valid. (shrink)
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Paul Ricœur.J. Sivák -2006 -Filozofia 61 (1):30-45.detailsThe paper gives an overview of the life and work of a world-known French philosopher, written on the occasion of his recent death. Ricœur was a follower of the traditions of existentialism and personalism. Later he accepted the phenomenological method which he applied first on the acts of will and later also on the acts of apprehension and speech. This leads phenomenology as far as to hermeneutics. Only a man or woman of parts, who were forgiven, are really acting persons. (...) The phenomenology of a guilty person becomes the phenomenology of a person in parts, culminating in the ontology of action which is the core of Ricoeur’s philosophy of life and his personal engagement. (shrink)
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