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TRUTH, RESPONSIBILITY AND THE POLITICAL.
JAN PATOČKA’S VIEW ON LIVING IN TRUTH

Abstract
Being one of the spokespersons of the civic manifestos Charta 77, Czech Philosopher Jan Patočka (1907– 1977) passed away after repeating interrogation. For human dignity, Patočka stands himself in truth in front of violence. What is the origin of responsibility which resists injustice? What is the significance of living in truth for being confronted with violence? In the text of Charta 77 «The Obligation to Resist Injustice» (1977), Patočka points out that morality of humanity is the ground of obligation. Then, what is the relationship between humanity and moral obligation? Regarding to the question above, this paper attempts to investigate the relationship of responsibility and living in truth, and demonstrates that there is an ontological responsibility of insistence implicated in living in truth, through illustrating the structure of manifestation of problematization. Socratic care of soul is the practice of familiarizing citizens with problematization through reflective dialogue as pluralization of otherness (doxai) of others. Otherness unveiled is the beginning of thinking and of the formation of polis. At last, with the analysis of worldliness of world as manifestation of plurality, the article will show that the responsibility of living in truth, as responding to plurality of world and realizes problematization which reforms community as polis with liberation and unity, is philosophical-political revolutionary.

Key words
Care of the soul, problematization, responsibility, Arendt, otherness, dialogue, thinking, polis, pluralization.

References

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• Patočka, J. (1988). Le Monde Naturel et le Mouvement de l’Existence Humaine. Dordrecht: Kluwer Academic Pulishers.
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LIFEWORLD, CIVILISATION, SYSTEM:
PATOČKA AND HABERMAS ON EUROPE AND ITS CRISIS

Abstract
The aim of this article is to show how both Jan Patočka and Jürgen Habermas, starting from a reinterpretation of the idea of «lifeworld», engaged a critique of modern civilisation, aiming (with different outcomes) at a redefinition of the concept of political community. In order to achieve this goal, I firstly focus on Patočka’s understanding of modern rational civilisation and its attempt to fix the fracture between «life» and «world». At this stage, I take also advantage of Hans Blumenberg’s distinction between these two terms, in order to better clarify Patočka’s stance on this problem. Secondly, I analyse Habermas’ ideas of lifeworld and system, and their uncoupling in modern societies, as well as the reemergence of this issue in Habermas’ recent works on the European economic and political crisis. Finally, I focus on the very different ways in which Patočka and Habermas tackled the ideas of conflict and crisis in contemporary world, also in view of a possible path out of this crisis through a re-constitution of Europe.

Key words
Lifeworld, civilisation, communicative action, system, crisis, Europe, solidarity, community.

References

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• Baxter, H. (2011). Habermas: The Discourse Theory of Law and Democracy. Stanford, CA: Stanford University Press.
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MY EMERGENCE FROM THE IMMATURITY OF MARXISM IN VIRTUE OF PHENOMENOLOGY

Abstract
In this paper the author reflects on the phenomenological motives in his departure from the Marxism of Georg Lukács in the Hungary of the late 1960s and early 1970s. He first encountered phenomenology at the university during the classes of Ágnes Heller, another future dissident of Marxism, which led him to study the Logical Investigations when he became a research assistant at the Institute of Philosophy of the Hungarian Academy of Sciences in 1961. Following in the footsteps of other readers of Husserl’s opus magnum, the author was confronted by Husserl’s manifest Platonism in the first and equally manifest psychologism in the second volume of the same work. This apparent contradiction between atemporal objectivities and their life-world origins led him to the phenomenology of Max Scheler, to whom the author dedicated the fourth chapter of his second monograph on Husserl published in 1969. The thinker who radically overcame Husserl was, for the author, Martin Heidegger. Modern scholarship has meanwhile convinced him of the fundamental differences between these two phenomenologists, but one lesson remains: Phenomenology is characterized by evidence that originates from seeing, rather than mere words and argumentations.

Key words
Marxism, phenomenology, Husserl, Heidegger, Scheler, Hungarian reception of phenomenology, Lukács.

References

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• Husserl, E. (1994). Randbemerkungen Husserls zu Heideggers Sein und Zeit und Kant und das Problem der Metaphysik. Husserl Studies, 11 (1-2), 3–63.
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• Scheler, M. (1957). Schriften aus dem Nachlass. Band I: Zur Ethik und Erkenntnislehre (GW 10). Bern: Francke.
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• Vajda M. (1968). Zárójelbe tett tudomány. A husserli fenomenológia tudományfelfogásának bírálatához [Bracketed Science. On the Critique of the Theory of Science in Husserl’s Phenomenology]. Budapest: Akadémiai. (in Hungarian).
• Vajda M. (1969). A mítosz és a ráció határán. Edmund Husserl fenomenológiája [On the Border between Myth and Ratio. Edmund Husserl’s Phenomenology]. Budapest: Gondolat. (in Hungarian).
• Vajda M. (2013). Fiatalkori írások [Early Writings]. Pozsony: Kalligram. (in Hungarian).

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HEIDEGGER’S CRITIQUE OF HUSSERL IN HIS BLACK NOTEBOOKS

Abstract
In Heidegger und der Mythos der jüdischen Weltverschwörung (2014), Peter Trawny claims that in his Black Notebooks (2014/15) Martin Heidegger is guilty of «ontological-historical anti-Semitism» (seinsgeschichtlicher Antisemitismus). There can be no doubt that Heidegger describes «the Jews» as «a kind of humanity» that lives by «the principle of race», displays «empty rationality and calculative capacity», and employs «the machinations of world Jewry» to propagate a «homeless» and «worldless» way of life accompanied by «ahistorical» and «atemporal» thinking — as «a people» that took advantage of «the metaphysics of the West», «especially in its modern development», to pursue «the uprooting of all being(s) from Being» as its «world-historical task». The question is whether in his narrative Heidegger assigns a relevant or pivotal role to his former mentor, colleague, and friend, Edmund Husserl, the founder of the phenomenological movement and a Jewish convert to Christianity, because he seems to suggest that there is a connection between Husserl’s Jewishness and his philosophy, as well as that his break with him was the result of the latter’s failure to deal with Being in terms of time or history. This paper investigates whether Heidegger’s remarks and Trawny’s reflections have any significant implications for an understanding of the philosophical relationship between Husserl and Heidegger. It finds that Trawny makes a strong case that a number of Heidegger’s statements in his Black Notebooks reveal him to be generally guilty of «ontological-historical anti-Semitism», but that he does not present a convincing case that in these texts Heidegger’s critique of Husserl specifically is motivated by «ontological-historical anti-Semitism».

Key words
Heidegger, Husserl, Black Notebooks, Trawny, ontological-historical anti-Semitism, phenomenology, Being.

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INTRODUCTION: TRADITIONS AND PERSPECTIVES OF THE PHENOMENOLOGICAL MOVEMENT IN CENTRAL AND EASTERN EUROPE

Abstract
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Key words
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References

• Embree, L. (Ed.). (1997). Encyclopedia of Phenomenology. Dordrecht: Kluwer.
• Gubser, M. (2014). The Far Reaches. Phenomenology, Ethics, and Social Renewal in Central Europe. Stanford, CA: Stanford University Press.
• Kundera, M. (1986, April 26). The tragedy of central Europe. The New York Review of Books, 33–38.
• Merleau-Ponty, M. (2002). Phenomenology of Perception. London – New York, NY: Routledge.
• Spiegelberg, H. (1975). Doing Phenomenology. Essays on and in Phenomenology. The Hague: Martinus Nijhoff.
• Spiegelberg, H. (1999). The Phenomenological Movement. A Historical Introduction. Dordrecht: Kluwer.