The submitted article reconstructs the interactions between Richard
Nikolaus Coudenhove-Kalergi as the originator of the Pan-Europe idea, and the Prague newspaper Prager Presse, during the time from August 1921 until autumn 1926. The account notes and comments not only upon Coudenhove-Kalergi writings published in the paper, but also the reviews of his books and reports on his public appearances. Thus the article traces, how the philosopher, who comes up with a particular interpretation of the situation in Europe after the World War I, becomes a leader of the international movement, a politician and a diplomat striving to gain support for a specific model of European organisation. The final section of this article deals with how the Czech translation of Coudenhove’s book Pan-Europa originated and the circumstances it was accompanied by. and Článek zahrnuje poznámkový aparát pod čarou
The study investigates the conception of science and study in the inaugural lecture of the Prague professor of aesthetics, Joseph Georg Meinert, delivered in 1806. It shows that its hidden source of ideas was the inaugural lecture of Friedrich Schiller delivered in Jena in 1789. Meinert, as a civil servant, was not able to give a direct presentation of Schiller’s ideas because they were in conflict with the national curriculum of philosophical studies. Meinert therefore chose legerdemain in putting forward Schiller’s ideas in a form that was acceptable to the Viennese court. The study describes the steps that he took to this end.
This article deals with the proposal, by the early-Wittgenstein, that we avoid antinomies by excluding talk about talk. Given that such a policy is in its very character controversial, we consider whether antimonies might not be better dealt with by a shift from the sphere of epistemology to that of aesthetics. To this end we develop some of the principles of Wittgensteinian aesthetics, taking in the whole of Wittgenstein’s work, both early and late, and its roots in German idealism. Key themes are an analogy between Hegel’s and Wittgenstein’s (later) approach to contradiction, and an analysis of Hegel’s thesis according to which beauty is the sensuous manifestation of truth. and Der Artikel befasst sich mit dem Vorschlag des frühen Wittgenstein, Antinomien durch ein Verbot des Sprechens über die Sprache zu vermeiden. In Anbetracht dessen, dass ein solches Verbot von seinem Wesen her ebenfalls strittig ist, wird die Möglichkeit in Erwägung gezogen, ob Antinomien nicht adäquater durch einen Übergang vom epistemischen in den ästhetischen Bereich angegangen werden konnten. Zu diesem Zweck werden im Kontext des Gesamtwerks Wittgensteins, d. h. sowohl des
Früh- als auch des Spätwerks, sowie hinsichtlich von Wittgensteins Wurzeln im deutschen Idealismus, bestimmte Grundsatze der Ästhetik Wittgensteins entwickelt. Dabei zeigt sich die entscheidende Bedeutung der Analogie der Ansätze Hegels und des (späteren) Wittgensteins hinsichtlich dieser Streitfrage sowie die Analyse der These Hegels, der gemäß die Schönheit die Sinnesmanifestation der Wahrheit ist.
Studie Tomáše Hlobila se zabývá náplní přednášek estetika Johanna Heinricha Dambecka, které Dambeck přednášel během svého pedagogického působení na pražské univerzitě., This article examines contemporaneous reports about two versions of lectures in aesthetics, which were given at Prague University by Johann Heinrich Dambeck (1774–1820). They were recorded by the publisher Joseph Adolf Hanslik (1785–1859) in a manuscript summary in 1819 and a two-volume book published in 1822 and 1823. The article presents a comparison of the two sources in order to determine which parts of the commentary originate with Dambeck and which with Hanslik. Considering the large scope and the bibliographical nature of the chief part of the appendices to the book, the author of the article concludes that they originated not with Dambeck, but with Hanslik., Tomáš Hlobil., Rubrika: Studie, and Německé resumé na s. 130, anglický abstrakt na s. 123.
The study explores the genesis of aesthetics as an independent philosophical discipline in German post-Wolffian rationalism, and that as a theory of the lower spi- ritual powers or sensory knowledge developed by A. G. Baumgarten and G. F. Meier. It demonstrates the origins of this rationalistic aesthetics in the Leibnizian-Wolffian tradition of thought, especially in noetics, less so in Leibniz’s ontology of beauty. In the aesthetics of the mid-18th century, the theory of the spiritual powers [Vermögen] of man was developed in favor of those powers which precede distinct conceptual knowledge, and sensuality and imagination were appreciated as a necessary complement of reason, which ensured its connection with the empirical world and life. The development of aesthetics was related to the psychologization, anthropolization, and historicization of the rationalist concept of man and significantly expanded this concept. Aesthetics mediated the relationship between rationalist philosophy and literature, and with this made a fundamental contribution to the wider cultural and social affirmation of the values of Enlightenment rationalism. and Studie ukazuje vznik estetiky jako samostatné filosofické disciplíny v německém powolffovském racionalismu, a to jako teorie nižších duchovních sil či smyslového poznání u A. G. Baumgartena a G. F. Meiera. Ukazuje východiska této racionalistické estetiky v leibnizovsko-wolffovské myšlenkové tradici, a to zejména v noetice, méně v Leibnizově ontologii krásna. Teorie duchovních mohutností [Vermögen] člověka byla v estetice poloviny 18. století rozvinuta ve prospěch těch mohutností, které předcházejí zřetelnému pojmovému poznání, a smyslovost a představivost byly doceněny jako nezbytný komplement rozumu, který zajišťuje jeho spojení s empirickým světem a životem. Rozvoj estetiky souvisel s psychologizací, antropologizací a historizací racionalistického pojetí člověka a významně toto pojetí rozšířil. Estetika prostředkovala vztah mezi racionalistickou filosofií a krásnou literaturou, a tím zásadně přispěla k širšímu kulturnímu a společenskému prosazení hodnot osvícenského racionalismu.