Cílem článku je postihnout nejdůležitější hermeneutické aspekty Husserlova myšlení, ukázat je v jejich vzájemné souvislosti a upozornit na to, že rozvoj hermeneutiky probíhal z podstatné části v návaznosti na Husserla a jako pokračování jeho snah jinými prostředky. Autor se zaměřuje na vyhodnocení hermeneutického smyslu vybraných aspektů Husserlovy fenomenologie, nikoli na podrobnou diskuzi jejího vnitřního vývoje. Článek shrnuje souvislosti Husserlova posunu od statické fenomenologie ke geneticky orientované fenomenologické analýze. Jako předstupeň uvedeného posunu je nejprve představena koncepce motivovanosti vnímání z Idejí k čisté fenomenologii a fenomenologické filosofii II. Následně autor na základě rozboru hlavních spisů pozdního Husserla charakterizuje koncepci genetické fenomenologie a analyzuje její hlavní pojmy: pojem pasivní geneze a zejména pojem horizontu. V závěru článku je nastíněna vazba mezi Husserlovou koncepcí genetické fenomenologie a pozicí hermeneutické fenomenologie, která byla postupně formulována M. Heideggerem, H.-G. Gadamerem a P. Ricoeurem., The aim of the article is to capture the most important hermeneutical aspects of Husserl’s thinking, to display them in their mutual relatedness, and to draw attention to the fact that the development of hermeneutics drew significantly on the work of Husserl and can be seen as a continuation of his endeavour by other means. The author focuses on an evaluation of the hermeneutical sense of selected aspects of Husserl’s phenomenology, rather than on a detailed discussion of its inner evolution. The article summarises the contexts of Husserl’s move from a static phenomenology to a genetically-orientated phenomenological analysis. As an introductory phase of the move in question, the conception of the motivated perception of the Ideas of a Pure Phenomenology and Phenomenological Philosophy II is presented. Subsequently the author, on the basis of the main works of the late Husserl, characterises the conception of the genetical phenomenology and analyses its main concepts: the concept of passive genesis, and especially the concept of horizon. In the conclusion of the article the connection between Husserl’s conception of genetical phenomenology and the position of hermeneutical phenomenology is sketched, as it is gradually formulated by M. Heidegger, H.-G. Gadamer and P. Ricoeur., and Martin Ďurďovič.
A thorough reading of the Idea of a Universal History with a Cosmopolitan Aim, The Conflict of the Faculties, Religion within the Boundaries of Mere Reason and Perpetual Peace shows that Kant embraces two distinct and opposing views on the historical-teleological sequence of establishing peace. According to the first view, the establishment of a political community anticipates the realization of peace, which in turn precedes the formation of an ethical commonwealth. However, according to the second view, the establishment of an ethical commonwealth assures the realization of peace. These opposite views can be reconciled by distinguishing three stages. First, a just political community secures a provisional legal peace that coercively guarantees external freedom and right. Secondly, legal peace in a political community makes it possible for man to realize his moral progress and to respect his moral maxims so that an ethical community is established. Finally, an ethical community upgrades merely legal peace into a moral - and truly perpetual - peace that is no longer based on mere self-interest in external freedom and right, but on communal moral dispositions concerned with inner freedom and virtue., Stijn Van Impe., and Obsahuje poznámky a bibliografii