The philosophy of religion deals with the reflection of the nature of religion. The main task of ... more The philosophy of religion deals with the reflection of the nature of religion. The main task of the philosophy of religion is to prove the rational validity of the theological propositions and in this way to give the logical foundations to religious belief. Philosophy deals with logos, religion with pathos. For the modern man logos seems to be higher than pathos. Therefore, the philosophical consideration of religion seems to be of primary importance for religious belief. However, in the consideration of the origins of philosophy, it's possible to see that philosophy itself arises from some kind of pathos. Consequently, we can say that some kind of religious belief might be necessary for true philosophy itself
The article deals with the concept of feeling by Friedrich Schleiermacher. Aiming to reestablish ... more The article deals with the concept of feeling by Friedrich Schleiermacher. Aiming to reestablish the privileges of religion, violated by the secular culture of the Enlightenment, Schleiermacher tries to defend the rights of feeling debased by the modern rationalism. He denies that religion is a form of knowledge or morality. To Schleiermacher, religion cannot be based on morality nor on metaphysics or science. According to him, the essence of religion is neither thinking nor acting, but the feeling or, more specifically, feeling of absolute dependence. Such form of inner experience Schleiermacher identifies as immediate self-consciousness. Supposed that Schleiermacher’s texts can be treated as phenomenological descriptions in the Husserlian sense, the article deals with the ways of representating the ontological structure of the immediate self-consciousness in those texts
Iš vokiečių kalbos vertė T. Sodeika. * Jokia būtinybė neverčia jo ginti tai, kas raštu ar žodžiu ... more Iš vokiečių kalbos vertė T. Sodeika. * Jokia būtinybė neverčia jo ginti tai, kas raštu ar žodžiu įsakyta {lot.).
Straipsnyje nagrinėjama Martino Heideggerio fi losofi jos sąsaja su XX amžiaus viduryje Šveicarij... more Straipsnyje nagrinėjama Martino Heideggerio fi losofi jos sąsaja su XX amžiaus viduryje Šveicarijoje susiformavusia psichoterapijos kryptimi-Dasein-analize, kurios pradininku laikomas Medardas Bossas. Paprastai manoma, kad bendradarbiaudamas su Bossu Heideggeris ieškojo būdų, kaip jo išplėtotą teoriją galima būtų pritaikyti praktikoje. Straipsnyje bandoma suabejoti tokiu požiūriu ir keliama hipotezė, jog seminarai, kuriuos Heideggeris vedė Bosso namuose Colikone, jam buvo svarbūs kaip situacija, kurioje per fi losofi nio ir psichoterapinio diskurso konfrontaciją įvyksta herakleitiškasis πόλεμος-įtampa, kurioje dalyvaudamas žmogus gali patirti būties atvirybę.
toMas sodeika Vilniaus universitetas, Lietuva Vilnius university, Lithuania apie fiLosofinę pRakt... more toMas sodeika Vilniaus universitetas, Lietuva Vilnius university, Lithuania apie fiLosofinę pRaktiką 1 on philosophical practice sUMMaRy philosophical practice is gradually becoming a recognized branch of philosophical disciplines. in many countries associations of philosophical practitioners are created, and the number of clients using such services increases. if we take advantage of the statement of the pioneer of philosophical practice, Gerd B. achenbach, a philosophical practicioner is a specialist in a non-speciality: his visitor is understood not as an example of any theoretical construct, but as absolutely unique human being. a feature of philosophical practice, in contrast to academic philosophy, is that it should be guided by the problems that are relevant according to the state of the client. the philosophical practice is based on the ontological principles of existential philosophy which allow for the deepest impact in the structure of the person. on the other side, this practice requires the usage of philosophical categories, through which the client realizes his worldview problems. santRaUka filosofinė praktika pamažu tampa pripažinta savarankiška filosofijos šaka. daugelyje šalių įkurtos filosofųpraktikų asociacijos ir nemažas skaičius klientų kreipiasi į juos pagalbos. filosofinės praktikos pradininko Gerdo B. achenbacho žodžiais tariant, praktikuojantis filosofas yra "nespecializuotas specialistas", kuris traktuoja klientą ne kaip kokios nors teorinės konstrukcijos "atskirą atvejį", o kaip absoliučiai unikalią žmogišką būtybę. kitaip nei tradicinė akademinė filosofija, filosofinė praktika orientuota pirmiausia į tas temas bei problemas, kurios yra relevantiškos kliento būklės požiūriu. filosofinės praktikos pagrindą sudaro egzistencinės filosofijos priemonėmis plėtojama ontologija, leidžianti giliau įsiskverbti į asmens struktūrą. kita vertus, ši praktika grindžiama filosofinėmis sąvokomis, kurios nuskaidrina kliento savivoką ir leidžia aiškiau artikuliuoti kliento pasaulėžiūrines problemas.
TOMAS SODEIKA marily with research on ethics. The article attempts to show that the book can be r... more TOMAS SODEIKA marily with research on ethics. The article attempts to show that the book can be read as an ontological study that continues the "debate about the existence of the world, " i.e. as an attempt to prove the reality of the world. However, this proof is no longer based on an analysis of the a priori structures of various objects, but on a direct experience of responsibility.
The article examines the efforts of Friedrich Nietzsche to recognize the crisis of Western cultur... more The article examines the efforts of Friedrich Nietzsche to recognize the crisis of Western culture adequately and to find ways of overcoming of this crisis. Nietzsche proposes to consider culture as manifestations of what he calls "life". With this word, he denotes a certain principle of reality, the structure of which is characterized by self-referentiality, suggestive of Aristotle's noēseōs noēsis, Descartes' cogito or hegel's "spirit". however, Nietzsche is well aware that "life" goes beyond the framework of traditional forms of thinking, and that the attempts to squeeze it into this framework is the cause of the crisis of culture. This understanding pushes Nietzsche to search for a new form of thinking-risky thinking. however, risk is inseparable from possible failure. In recognizing this, Nietzsche ultimately accepts his failure as a nobilitation. SANTRAuKA Straipsnyje nagrinėjamos Friedricho Nietzsche's pastangos adekvačiai įsisąmoninti Vakarų kultūrą ištikusią krizę ir tos krizės įveikimo būdų paieška. Nietzsche siūlo kultūrą traktuoti kaip apraišką to, ką jis vadina "gyvenimu". Šia sąvoka jis įvardina tikrovės pradą, kurio struktūrai būdingas autoreferentinis pobūdis, iš dalies primenantis tiek Aristotelio noēseōs noēsis, tiek Descartes'o cogito, tiek hegelio "dvasią". Tačiau Nietzsche puikiai supranta, kad "gyvenimas" neišsitenka tradicinių mąstymo formų rėmuose ir kad būtent pastangos jį į tuos rėmus įsprausti ir yra kultūros krizės priežastis. Šis supratimas skatina ieškoti naujos mąstymo formos-rizikingo mąstymo. Bet rizika neatsiejama nuo nesėkmės galimybės ir, suvokdamas šitai, Nietzsche galiausiai priima jį ištikusią nesėkmę kaip nobilitaciją.
Straipsnyje nagrinëjamas tekstas kaip prasmës medija. Husserlio fenomenologija traktuojama kaip p... more Straipsnyje nagrinëjamas tekstas kaip prasmës medija. Husserlio fenomenologija traktuojama kaip praktika, panaði á ðv. Ignaco Lojolos Dvasiniø pratybø meditacijà ir kontempliacijà. The article deals with a text as the medium of meaning. Husserls phenomenology is considered as a practice which is similar to meditation and contemplation of the Spiritual Exercises of St. Ignatius of Loyola.
Straipsnis parengtas pagal projekte "Religija ir kultūra: šiuolaikinio pasaulio iššūkiai tapatumu... more Straipsnis parengtas pagal projekte "Religija ir kultūra: šiuolaikinio pasaulio iššūkiai tapatumui" atliktą tyrimą, finansuotą Lietuvos mokslo tarybos (sutarties Nr. VAT-13/2010).
In the phenomenological method created by Husserl the analysis of consciousness is, undoubtedly, ... more In the phenomenological method created by Husserl the analysis of consciousness is, undoubtedly, given an exceptionally important place. The Husserlian phenomenology may be even said to represent the investigation sensu stricto of consciousness. Every philosopher, however, is directly concerned with an investigation of consciousness and it is obviously due to this that Husserl frequently comes out as the philosopher par excellence. “Charmed” by a description of the most subtle structures of consciousness presented in Husserl’s writings, we often fail to perceive that the methodological status of consciousness itself remains undefined. To begin with, it is not clear whether consciousness is regarded as a universal object of investigation or merely as a means of cognizing something which is not consciousness. Making no pretensions to a final solution to this question we shall try dwell on certain aspects of it that reveal themselves in the context of the Ingarden-Husserl controversy,1 namely, on the connection between indefinitness of the methodological status of consciousness in phenomenology and a certain limitedness in the human condition that manifests itself as inability to prove one’s own position by self-evidence.
It is usually assumed that the main goal of seminars delivered between 1959 and 1969 by Martin He... more It is usually assumed that the main goal of seminars delivered between 1959 and 1969 by Martin Heidegger to the Swiss Psychotherapists in Zollikon were the philosopher's attempt to make his own philosophy useful. According to Medard Boss, Heidegger's "philosophical insights" can be useful insofar as they can serve as a theoretical basis of psychotherapeutic practice. But such an interpretation of Heideggerian philosophy could hardly be acceptable to Heidegger himself. One of the main features of Heideggerian thinking is the longing to return to the primordial θεωρία, i.e. to the knowledge as an aim in itself. Therefore, the relationship between Heidegger's thought and Boss' Daseinsanalysis can be understood as a kind of "war of the worlds" between psychotherapy that seeks to turn philosophy into a means of increasing the efficiency of the practice and philosophy that seeks to preserve the status of θεωρία. However this "war" belongs to another dimension too. "War" can be understood as πόλεμος mentioned in the 53rd fragment of Heraclitus, i.e. as a tragic action, through which the openness of being is accomplished. In the article this action is viewed through the prism of the confrontation of the two modes of attunement (Befindlichkeit), which Heidegger calls the "resoluteness" (Entschlossenheit) and "detachment" (Gelassenheit). These modes can be thought of as two emotional spaces, a confrontation of which Heidegger himself has experienced when he was treated by the psychotherapist Viktor von Gebsattel in 1946. In the fight between "resoluteness" and "detachment" the openness of being is accomplished. But in order to participate in this openness, it is necessary to hear it as call and to accept as challenge. Such call Heidegger hears first and foremost in the language of poetry. The proximity of poetry and philosophy he recognizes as a "dangerous proximity". But, according to Heidegger, this is the "healing danger", because exposing ourselves to it, we participate in the "war of the worlds", in which the openness of being is accomplished. It seems that similar "healing danger" arises from proximity of philosophy and psychotherapy. If so, then the Zollikon seminars can be viewed as Heidegger's trial to enter into the "war of the worlds" as the openness of being.
The philosophy of religion deals with the reflection of the nature of religion. The main task of ... more The philosophy of religion deals with the reflection of the nature of religion. The main task of the philosophy of religion is to prove the rational validity of the theological propositions and in this way to give the logical foundations to religious belief. Philosophy deals with logos, religion with pathos. For the modern man logos seems to be higher than pathos. Therefore, the philosophical consideration of religion seems to be of primary importance for religious belief. However, in the consideration of the origins of philosophy, it's possible to see that philosophy itself arises from some kind of pathos. Consequently, we can say that some kind of religious belief might be necessary for true philosophy itself
The article deals with the concept of feeling by Friedrich Schleiermacher. Aiming to reestablish ... more The article deals with the concept of feeling by Friedrich Schleiermacher. Aiming to reestablish the privileges of religion, violated by the secular culture of the Enlightenment, Schleiermacher tries to defend the rights of feeling debased by the modern rationalism. He denies that religion is a form of knowledge or morality. To Schleiermacher, religion cannot be based on morality nor on metaphysics or science. According to him, the essence of religion is neither thinking nor acting, but the feeling or, more specifically, feeling of absolute dependence. Such form of inner experience Schleiermacher identifies as immediate self-consciousness. Supposed that Schleiermacher’s texts can be treated as phenomenological descriptions in the Husserlian sense, the article deals with the ways of representating the ontological structure of the immediate self-consciousness in those texts
Iš vokiečių kalbos vertė T. Sodeika. * Jokia būtinybė neverčia jo ginti tai, kas raštu ar žodžiu ... more Iš vokiečių kalbos vertė T. Sodeika. * Jokia būtinybė neverčia jo ginti tai, kas raštu ar žodžiu įsakyta {lot.).
Straipsnyje nagrinėjama Martino Heideggerio fi losofi jos sąsaja su XX amžiaus viduryje Šveicarij... more Straipsnyje nagrinėjama Martino Heideggerio fi losofi jos sąsaja su XX amžiaus viduryje Šveicarijoje susiformavusia psichoterapijos kryptimi-Dasein-analize, kurios pradininku laikomas Medardas Bossas. Paprastai manoma, kad bendradarbiaudamas su Bossu Heideggeris ieškojo būdų, kaip jo išplėtotą teoriją galima būtų pritaikyti praktikoje. Straipsnyje bandoma suabejoti tokiu požiūriu ir keliama hipotezė, jog seminarai, kuriuos Heideggeris vedė Bosso namuose Colikone, jam buvo svarbūs kaip situacija, kurioje per fi losofi nio ir psichoterapinio diskurso konfrontaciją įvyksta herakleitiškasis πόλεμος-įtampa, kurioje dalyvaudamas žmogus gali patirti būties atvirybę.
toMas sodeika Vilniaus universitetas, Lietuva Vilnius university, Lithuania apie fiLosofinę pRakt... more toMas sodeika Vilniaus universitetas, Lietuva Vilnius university, Lithuania apie fiLosofinę pRaktiką 1 on philosophical practice sUMMaRy philosophical practice is gradually becoming a recognized branch of philosophical disciplines. in many countries associations of philosophical practitioners are created, and the number of clients using such services increases. if we take advantage of the statement of the pioneer of philosophical practice, Gerd B. achenbach, a philosophical practicioner is a specialist in a non-speciality: his visitor is understood not as an example of any theoretical construct, but as absolutely unique human being. a feature of philosophical practice, in contrast to academic philosophy, is that it should be guided by the problems that are relevant according to the state of the client. the philosophical practice is based on the ontological principles of existential philosophy which allow for the deepest impact in the structure of the person. on the other side, this practice requires the usage of philosophical categories, through which the client realizes his worldview problems. santRaUka filosofinė praktika pamažu tampa pripažinta savarankiška filosofijos šaka. daugelyje šalių įkurtos filosofųpraktikų asociacijos ir nemažas skaičius klientų kreipiasi į juos pagalbos. filosofinės praktikos pradininko Gerdo B. achenbacho žodžiais tariant, praktikuojantis filosofas yra "nespecializuotas specialistas", kuris traktuoja klientą ne kaip kokios nors teorinės konstrukcijos "atskirą atvejį", o kaip absoliučiai unikalią žmogišką būtybę. kitaip nei tradicinė akademinė filosofija, filosofinė praktika orientuota pirmiausia į tas temas bei problemas, kurios yra relevantiškos kliento būklės požiūriu. filosofinės praktikos pagrindą sudaro egzistencinės filosofijos priemonėmis plėtojama ontologija, leidžianti giliau įsiskverbti į asmens struktūrą. kita vertus, ši praktika grindžiama filosofinėmis sąvokomis, kurios nuskaidrina kliento savivoką ir leidžia aiškiau artikuliuoti kliento pasaulėžiūrines problemas.
TOMAS SODEIKA marily with research on ethics. The article attempts to show that the book can be r... more TOMAS SODEIKA marily with research on ethics. The article attempts to show that the book can be read as an ontological study that continues the "debate about the existence of the world, " i.e. as an attempt to prove the reality of the world. However, this proof is no longer based on an analysis of the a priori structures of various objects, but on a direct experience of responsibility.
The article examines the efforts of Friedrich Nietzsche to recognize the crisis of Western cultur... more The article examines the efforts of Friedrich Nietzsche to recognize the crisis of Western culture adequately and to find ways of overcoming of this crisis. Nietzsche proposes to consider culture as manifestations of what he calls "life". With this word, he denotes a certain principle of reality, the structure of which is characterized by self-referentiality, suggestive of Aristotle's noēseōs noēsis, Descartes' cogito or hegel's "spirit". however, Nietzsche is well aware that "life" goes beyond the framework of traditional forms of thinking, and that the attempts to squeeze it into this framework is the cause of the crisis of culture. This understanding pushes Nietzsche to search for a new form of thinking-risky thinking. however, risk is inseparable from possible failure. In recognizing this, Nietzsche ultimately accepts his failure as a nobilitation. SANTRAuKA Straipsnyje nagrinėjamos Friedricho Nietzsche's pastangos adekvačiai įsisąmoninti Vakarų kultūrą ištikusią krizę ir tos krizės įveikimo būdų paieška. Nietzsche siūlo kultūrą traktuoti kaip apraišką to, ką jis vadina "gyvenimu". Šia sąvoka jis įvardina tikrovės pradą, kurio struktūrai būdingas autoreferentinis pobūdis, iš dalies primenantis tiek Aristotelio noēseōs noēsis, tiek Descartes'o cogito, tiek hegelio "dvasią". Tačiau Nietzsche puikiai supranta, kad "gyvenimas" neišsitenka tradicinių mąstymo formų rėmuose ir kad būtent pastangos jį į tuos rėmus įsprausti ir yra kultūros krizės priežastis. Šis supratimas skatina ieškoti naujos mąstymo formos-rizikingo mąstymo. Bet rizika neatsiejama nuo nesėkmės galimybės ir, suvokdamas šitai, Nietzsche galiausiai priima jį ištikusią nesėkmę kaip nobilitaciją.
Straipsnyje nagrinëjamas tekstas kaip prasmës medija. Husserlio fenomenologija traktuojama kaip p... more Straipsnyje nagrinëjamas tekstas kaip prasmës medija. Husserlio fenomenologija traktuojama kaip praktika, panaði á ðv. Ignaco Lojolos Dvasiniø pratybø meditacijà ir kontempliacijà. The article deals with a text as the medium of meaning. Husserls phenomenology is considered as a practice which is similar to meditation and contemplation of the Spiritual Exercises of St. Ignatius of Loyola.
Straipsnis parengtas pagal projekte "Religija ir kultūra: šiuolaikinio pasaulio iššūkiai tapatumu... more Straipsnis parengtas pagal projekte "Religija ir kultūra: šiuolaikinio pasaulio iššūkiai tapatumui" atliktą tyrimą, finansuotą Lietuvos mokslo tarybos (sutarties Nr. VAT-13/2010).
In the phenomenological method created by Husserl the analysis of consciousness is, undoubtedly, ... more In the phenomenological method created by Husserl the analysis of consciousness is, undoubtedly, given an exceptionally important place. The Husserlian phenomenology may be even said to represent the investigation sensu stricto of consciousness. Every philosopher, however, is directly concerned with an investigation of consciousness and it is obviously due to this that Husserl frequently comes out as the philosopher par excellence. “Charmed” by a description of the most subtle structures of consciousness presented in Husserl’s writings, we often fail to perceive that the methodological status of consciousness itself remains undefined. To begin with, it is not clear whether consciousness is regarded as a universal object of investigation or merely as a means of cognizing something which is not consciousness. Making no pretensions to a final solution to this question we shall try dwell on certain aspects of it that reveal themselves in the context of the Ingarden-Husserl controversy,1 namely, on the connection between indefinitness of the methodological status of consciousness in phenomenology and a certain limitedness in the human condition that manifests itself as inability to prove one’s own position by self-evidence.
It is usually assumed that the main goal of seminars delivered between 1959 and 1969 by Martin He... more It is usually assumed that the main goal of seminars delivered between 1959 and 1969 by Martin Heidegger to the Swiss Psychotherapists in Zollikon were the philosopher's attempt to make his own philosophy useful. According to Medard Boss, Heidegger's "philosophical insights" can be useful insofar as they can serve as a theoretical basis of psychotherapeutic practice. But such an interpretation of Heideggerian philosophy could hardly be acceptable to Heidegger himself. One of the main features of Heideggerian thinking is the longing to return to the primordial θεωρία, i.e. to the knowledge as an aim in itself. Therefore, the relationship between Heidegger's thought and Boss' Daseinsanalysis can be understood as a kind of "war of the worlds" between psychotherapy that seeks to turn philosophy into a means of increasing the efficiency of the practice and philosophy that seeks to preserve the status of θεωρία. However this "war" belongs to another dimension too. "War" can be understood as πόλεμος mentioned in the 53rd fragment of Heraclitus, i.e. as a tragic action, through which the openness of being is accomplished. In the article this action is viewed through the prism of the confrontation of the two modes of attunement (Befindlichkeit), which Heidegger calls the "resoluteness" (Entschlossenheit) and "detachment" (Gelassenheit). These modes can be thought of as two emotional spaces, a confrontation of which Heidegger himself has experienced when he was treated by the psychotherapist Viktor von Gebsattel in 1946. In the fight between "resoluteness" and "detachment" the openness of being is accomplished. But in order to participate in this openness, it is necessary to hear it as call and to accept as challenge. Such call Heidegger hears first and foremost in the language of poetry. The proximity of poetry and philosophy he recognizes as a "dangerous proximity". But, according to Heidegger, this is the "healing danger", because exposing ourselves to it, we participate in the "war of the worlds", in which the openness of being is accomplished. It seems that similar "healing danger" arises from proximity of philosophy and psychotherapy. If so, then the Zollikon seminars can be viewed as Heidegger's trial to enter into the "war of the worlds" as the openness of being.
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