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<p class="MsoNormal"><span style="font-size:12.0pt;">Stimati colegi, <o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;">Am placerea de a va
semnala cea mai recenta aparitie a revistei <i>Studia Phaenomenologica</i> (<a href="http://www.studia-phaenomenologica.com/">http://www.studia-<wbr>phaenomenologica<wbr>.com/</a>)<o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;"><o> </o></span></p>
<p class="MsoNormal"><b><i>Studia Phaenomenologica</i> VII (2007): JAN PATOCKA <span class="style7">AND THE EUROPEAN HERITAGE, Humanitas, 2007 </span></b><span class="style7">(I</span><span class="infovolum">SSN: 1582-5647, </span><span class="style7">ISBN </span><span class="infovolum">978-973-50-1648-<wbr>7, 568 p.)</span><span class="style7"><b><o></o></b></span></p>
<p class="style1"><span lang="FR">Cu
cele mai bune ganduri,<o></o></span></p>
<p class="style1"><span>Cristian
Ciocan<o></o></span></p>
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<p class="MsoNormal"><b><i><span style="font-size:13.0pt;color:#C00000;">Studia
Phaenomenologica</span></i></b><i><span style="font-size:12.0pt;"> </span></i><span style="font-size:12.0pt;">is<i> </i>indexed / abstracted in :<o></o></span></p>
<p class="MsoListParagraph"><![if !supportLists]><span lang="FR" style="font-size:12.0pt;font-family:Symbol;"><span>·<span style="font:7.0pt "Times New Roman";">
</span></span></span><![endif]><span style="font-size:12.0pt;"><a href="http://www.thomsonscientific.com/cgi-bin/jrnlst/jloptions.cgi?PC=H" target="blank"><span lang="FR">ISI: Arts & Humanities Citation Index</span></a></span><span lang="FR" style="font-size:12.0pt;">; <o></o></span></p>
<p class="MsoListParagraph"><![if !supportLists]><span lang="FR" style="font-size:12.0pt;font-family:Symbol;"><span>·<span style="font:7.0pt "Times New Roman";">
</span></span></span><![endif]><span style="font-size:12.0pt;"><a href="http://www.thomsonscientific.com/cgi-bin/jrnlst/jloptions.cgi?PC=Y" target="blank"><span lang="FR">ISI: Current Contents / Arts & Humanities</span></a></span><span lang="FR" style="font-size:12.0pt;">; <o></o></span></p>
<p class="MsoListParagraph"><![if !supportLists]><span lang="FR" style="font-size:12.0pt;font-family:Symbol;"><span>·<span style="font:7.0pt "Times New Roman";">
</span></span></span><![endif]><span style="font-size:12.0pt;"><a href="http://www.rlg.org/en/page.php?Page_ID=184" target="blank"><span lang="FR">Francis
Database</span></a></span><span lang="FR" style="font-size:12.0pt;">; <o></o></span></p>
<p class="MsoListParagraph"><![if !supportLists]><span lang="FR" style="font-size:12.0pt;font-family:Symbol;"><span>·<span style="font:7.0pt "Times New Roman";">
</span></span></span><![endif]><span style="font-size:12.0pt;"><a href="http://www.philinfo.org/" target="blank"><span lang="FR">Philosopher'<wbr>s Index</span></a></span><span lang="FR" style="font-size:12.0pt;">; <o></o></span></p>
<p class="MsoListParagraph"><![if !supportLists]><span lang="FR" style="font-size:12.0pt;font-family:Symbol;"><span>·<span style="font:7.0pt "Times New Roman";">
</span></span></span><![endif]><span style="font-size:12.0pt;"><a href="http://www.rbif.ucl.ac.be/" target="blank"><span lang="FR">Répertoire
bibliographique de la philosophie</span></a></span><span lang="FR" style="font-size:12.0pt;"><o></o></span></p>
<p class="MsoNormal"><span class="style7"><span style="font-family:"Times New Roman","serif";"><o> </o></span></span></p>
<p class="MsoNormal"><b><i><span style="font-size:17.0pt;color:#C00000;">Studia
Phaenomenologica</span></i></b><b><span style="font-size:17.0pt;color:#C00000;">
VII (2007) : JAN PATOCKA <span class="style7">AND THE EUROPEAN HERITAGE</span></span></b><span class="infovolum"><i> <o></o></i></span></p>
<p class="MsoNormal"><span class="infovolum"><i><span style="color:#1F497D;"><o> </o></span></i></span></p>
<p class="MsoNormal"><span class="infovolum"><i>Volume edited in collaboration with
Jan Patocka Archive in Prague as the Patocka centenary commemorative volume</i></span><span style="font-size:16.0pt;"><o></o></span></p>
<p class="style1"><span><a href="http://www.studia-phaenomenologica.com/introduction.php?page=introduction7">Ivan
Chvatík, <i>Introduction: Jan Patočka and the European Heritage</i></a><o></o></span></p>
<p class="style8"><span lang="DE">JAN
PATOČKA — NEW TRANSLATIONS<o></o></span></p>
<p class="MsoNormal"><span lang="DE" style="font-size:12.0pt;">Jan Patočka, <i>Das
Innere und die Welt </i>(aus dem Tschechischen übersetzt von Sandra Lehmann,<i>
</i>Einführung von Ana Cecilia Santos)<o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: Presented here is the German translation of Jan
Patočka’s fragment <i>Nitro a svět </i>(The Inner and the World) which was
written in the 1940s and belongs to the so called „Strahov Papers“. The
fragment reflects Patočka’s early attempts towards a thinking of subjectivity
and the world. Thereby Patočka’s approach is phenomenological, but also
integrates motives of German Idealism. The critical impact of the fragment lies
in its orientation against the scientific biologism of its times.<o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;">Jan Patočka, <i>Des
deux manières de concevoir le sens de la philosophie</i> (traduit du tcheque
par Erika Abrams)<o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: The essay “On the Two Conceptions of the Meaning of Philosophy”,
published in 1936, links up with other early writings such as “Remarks on the
Wordly and Other-Wordly Stance of Philosophy” (1934) reflecting Patoμka’s
initial approach to the question of philosophers’ moral commitment. He
distinguishes here an “autocentric” (Aristotle, Descartes, Hegel) and a
“hetero-” or “sociocentric” (Plato, Enlightenment philosophers, Comte,
Nietzsche) conception of the meaning of philosophy, characterizes its possible
influence on human life as either “apperceptive” or “magical” and concludes on
a vision of “autonomous life” as “the divinity struggling with its intrinsic
peril” which heralds later writings on freedom and sacrifice. <o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;">Jan Patočka, <i>Ideology and
Life in the Idea </i>(translated from the Czech by Eric Manton)<o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: Patočka’s text from 1946, right after World War II
and before the Communist takeover of Czechoslovakia, analyzes the important
historical events he was living through from a philosophical perspective.
Patočka describes the crisis in Enlightenment-<wbr>based social humanism, which even
though having won the war, was left battered and distrusted for not preventing
the disaster. With this branch of social humanism being discredited, people
turned towards its Eastern manifestation, i.e., Socialism or Communism. Patočka
distinguishes the various aspects of Socialism that exist undifferentiated
within the term: the concept of Man, ideology, and the Idea. The liberation of
the Idea is twisted when combined with a material concept of Man as just one
force among other forces, which the ideology then uses and abuses for an
external aim.<o></o></span></p>
<p class="style1"><strong><span lang="DE">DOCUMENTS</span></strong><span lang="DE"><o></o></span></p>
<p class="MsoNormal"><span lang="DE" style="font-size:12.0pt;">Jan Patočka, <i>Briefe
an Krzysztof Michalski </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: We reproduce here forty previously unpublished
letters sent by Jan Patočka to the Polish philosopher Krzysztof Michalski
between 1973 and 1976. The letters to Michalski reveal his key role in
motivating Patočka to formulate his ideas concerning the philosophy of history
and present them first in a series of underground lectures in Prague and
finally on paper in his last samizdat book, the <i>Heretical Essays on the
Philosophy of History</i>.<o></o></span></p>
<p class="MsoNormal"><span lang="DE" style="font-size:12.0pt;">Ivan Chvatík, <i>Geschichte
und Vorgeschichte des Prager Jan Patočka-Archivs </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;color:#1F497D;"><o> </o></span></b></p>
<p class="MsoNormal"><b><span style="color:#1F497D;"><o> </o></span></b></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: This paper presents a short biography of Jan
Patočka, as well as biographical data of the author in connection to the life
and work of Jan Patočka. The paper describes Patočka’s academic activity at
Charles University between 1968 and 1972, how he continued by giving private
underground seminars in the dark years of 1972 to 1976, and how his engagement
culminated in the dissident movement Charter 77. The author explains how the
unofficial underground Patočka Archive was established on the very day of
Patočka’s death, even before the terrible events around his funeral. Before the
official Patočka Archive was founded on the 1st of January, 1990, many volumes
of his works were edited secretly during the period of 1977 to 1989. This made
it possible to continue successfully publishing the series of the Complete
Works of Jan Patočka after 1990.<o></o></span></p>
<p class="style8"><span lang="FR">ARTICLES<o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;"> Paul Ricoeur, <i>Jan
Patočka: De la philosophie du monde naturel a la philosophie de l’histoire</i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract: </span></b><span style="font-size:12.0pt;">We reproduce here the text of a lecture held by Paul
Ricoeur at Naples in 1997. Ricoeur sees in Patočka’s work an elliptical movement
with two foci: the phenomenology of the natural world and the question of the
meaning of history. Ricoeur evidences the new features of Patočka’s
a-subjective phenomenology compared to Husserl’s transcendental idealism and
Heidegger’s existential analytics. The transition from the phenomenology of the
natural world to the problematic of history suggests in any case a substantial
dialectical thread that starts from the phenomenology of the movement of life,
weaves through the problematic and tragic character of history and ends in the
idea of the solidarity of the shaken.<o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;">Domenico Jervolino, <i>Ricoeur
lecteur de Patočka </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: In this essay, Domenico Jervolino summarizes twenty
years of Ricoeur’s reading of Patočka’s work, up to the Neapolitan conference
of 1997. Nowhere is Ricoeur closer to Patočka’s a-subjective phenomenology.
Both thinkers belong, together with authors like Merleau-Ponty and Levinas, to
a third phase of the phenomenological movement, marked by the search for a new
approach to the relation between human beings and world, beyond Husserl and
Heidegger. In the search for this approach, Patočka strongly underlines the
relation between body, temporality and sociality. Central to this new encounter
of Patočka and Ricoeur is the discovery of an idea of inter-human community
based on a a-subjective conception of existence. <o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;">Françoise Dastur, <i>Réflexions
sur la «phénoménologie de l’histoire» de Patočka </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract: </span></b><span style="font-size:12.0pt;">This paper is dedicated to the analysis of some
important points of Patočka’s <i>Heretical Essays on the Philosophy of History </i>in
order to question his major thesis of the common origin of philosophy, politics
and history shared by Hannah Arendt and based on Husserl’s and Heidegger’s
phenomenological conception of the Greek beginning. It tries to show the
complexity of Patočka’s conception of Europe, which on one side can be
understood as falling into Eurocentrism, but on the other side brings to light
the dark face of modern European nihilism and planetary domination and tries to
find a remedy for it by appealing to a philosophical conversion leading to the
recognition of the diversity of human culture.<o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;">Renaud Barbaras, <i>L’unité
originaire de la perception et du langage chez Jan Patočka </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: This article explores some indications in the texts
of Patočka that point towards a concept of language which no longer takes it to
be a derived layer of an original perceptive basis: he disassociates intuition
from origin, and establishes a co-origin of language and perception. It is this
co-origin whose meaning and limits this article seeks to determine.<o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;">James Mensch, <i>The </i>a
priori <i>of the Visible: Patočka and Merleau-Ponty </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract: </span></b><span style="font-size:12.0pt;">Jan Patočka and Maurice Merleau-Ponty attempted to get
beyond Husserl by focusing on manifestation or visibility as such. Yet, the
results these philosophers come to are very different — particularly with
regard to the <i>a priori </i>of the visible. Are there, as Patočka believed,
aspects of being that can be grasped in their entirety, the aspects, namely,
that involve its “self-showing”? Or must we say, with Merleau-Ponty, that being
can only show itself in finite perspectives that can never be summed to a
whole? At stake in their attempts to speak of appearing as appearing is, I
propose to show, nothing less than the question of the finitude of being.<o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;">Lorenzo Altieri, <i>A
meme les «choses memes»: La jonction de sentir et mouvement dans la
phénoménologie de Jan Patočka </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract: </span></b><span style="font-size:12.0pt;">In this paper I would like to reconstruct Patočka’s
effort to give a faithful account of the phenomena, without betraying these
phenomena with an objectivistic theory of perception. Only by remaining close
to the things themselves will we be able to understand them as an appeal, as a
call, while understanding ourselves as a response to this call. On the basis of
this “ontological rehabilitation of the sensible”, which reveals Patočka’s
affinity with Merleau-Ponty as much as his departure from Husserl, I will
criticize the idealism of Husserlian phenomenology and reconsider the <i>a
priori </i>of correlation in a different fashion. World and subject will then
find a different articulation, grounded in the ontological couple of movement
and feeling. The analysis will consist of three parts: in the first part I will
introduce the problematic of the opposition between phenomenological and
physical space; the second part will deal with the notion of movement; the
third part will concentrate on Patočka’s new account of subjectivity, the
a-subjective cogito, arising precisely from the fundamental coupling of <i>kinesis</i>
and <i>pathos</i>. Embodiment, <i>qua </i>original phenomenon, will be
constantly present in the background of this analysis.<o></o></span></p>
<p class="MsoNormal"><span lang="DE" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="DE" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="DE" style="font-size:12.0pt;">Ana Cecilia Santos, <i>Die
Lehre des Erscheinens bei Jan Patočka: Drei Probleme</i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: In this article the author attempts to establish
whether we can find a “theory of appearance” in the philosophy of Jan Patočka.
The “appearance” for Patočka is basically composed of two elements. First there
is a “primeval movement” which accounts for an infinite possibility of
phenomena. The second element is the relation of this movement with an
“addressee”, the subjectivity. If we begin to analyse the unity of these two
elements we fundamentally come across three problems: what is it that appears,
when appearance presupposes a certain totality of appearance; how does this
total appearance come forth; and, finally, is this whole “structure of
appearance” taken as a free movement, kept once and for all within the
boundaries of phenomenology, which is founded on a precise and positive term of
“appearance” — or do we have to stipulate a special “experience” as <i>the </i>starting
point of a phenomenology, which accepts the abyssal impossibility to control
its frame?<o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;">Alessandra Pantano, <i>Vers
les moments de l’apparaître </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: The main theme of this article is the phenomenality.
Jan Patočka’s asubjective phenomenology distinguishes itself by the description
of the plan of phenomenality, where beings can appear and that is independent
from everything which appears in it. Only by an universalization of the
phenomenological epoché, it is possible to turn our eyes towards the
phenomenality itself and to understand its independence. To put the theme of
the world and the consciousness between brackets means to discover the
structure of the phenomenality, which is constituted by <i>what </i>appears, <i>to
which </i>something appears and the <i>way </i>of appearance. The world is the
transcendental field of appearance. Everything appears in the world. It is the
whole, always given and opened to the human being. The subjectivity is a moment
of phenomenality that presupposes the relation with the world. It has a role
that makes it an “existence”. It is that to which something appears. Finally
the way of appearance: the characters of the phenomenality are “objective
mediators”. Mediators because they show the strings that build up the field of
appearance, objective because wordly. What they show, even if in the darkness
of the absence, is the relation with the world.<o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;">Darian Meacham, <i>The Body
at the Front: Corporeity and Community in Jan Patočka’s Heretical Essays in the
Philosophy of History</i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract: </span></b><span style="font-size:12.0pt;">This paper investigates the relation in Patočka’s
thought between the concepts of the “front” and the “solidarity of the shaken”,
which we find in the <i>Heretical Essays in the Philosophy of History</i>,
particularly the sixth essay, “Wars of the Twentieth Century and The Twentieth
Century as War”, and the phenomenological analysis of corporeity that we find
in Patočka’s work from the late sixties, namely, “The Natural World and
Phenomenology” (1967). We argue for a reading of the “front” and the
“solidarity of the shaken” that emphasizes the importance of the body and
intercorporeity. Based on this we argue for an interpretation of Patočka’s “absolute”
as life’s transcendence of itself.<o></o></span></p>
<p class="MsoNormal"><span lang="DE" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="DE" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="DE" style="font-size:12.0pt;">Peter Trawny, <i>Die
Moderne als Weltkrieg: Der Krieg bei Heidegger und Patočka</i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: In the article “The Modern Age as World War”
Heidegger’s and Patočka’s considerations of the First and the Second World War
are interpreted as a reflection on the modern age. The historical background of
this reflection goes back through an important influence of Ernst Jünger to
Heraclitus’ thought of an all-ruling <i>polemos</i>, which brings forth the
close affinity between Heidegger and Patočka. Here it is unavoidable to pay
heed to the question, whether war that is understood on the basis of the
Heraclitean <i>polemos</i> is a historical (<i>geschichtliches</i>) event or
not. Besides this, Heidegger’s and Patočka’s philosophical approaches to the world
war are set back in the context of their thoughts, which we can find by Hobbes,
Kant, Hegel, or Clausewitz. In the end, we argue that Heidegger’s and Patočka’s
thinking of war is a contribution to the almost refused self-knowledge of the
modern age itself.<o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;">Marc Crépon, <i>La
guerre continue: Note sur le sens du monde et la pensée de la mort </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: “The Continuous War: note on the sense of the world
and the thought of death” is a free commentary on the last chapter of <i>Heretical
Essays</i>, “Wars of the Twentieth Century”. It takes as a guiding thread a
reflection on the reasons for which, as Patočka suggests, “even in peace, war
continues”. It finds these reasons both in the way in which we are bound to the
fear of death, and in the sense of the world determined by that bind. It poses
the question as to the extent to which this calls for another meaning of the
world.<o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;">Lubica Učník, <i>Patočka on
Techno-Science and Responsibility</i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: Starting from Patočka’s understanding of history as a
reflective confrontation with the “shaken present”, I will examine his
understanding of human responsibility. For Patočka, human responsibility is
impossible to <i>think </i>if the basis of our investigation is couched in the
formalised scientific explanation. To think about human responsibility is to
recognise that our lives are not something in the world, unchanging and open to
investigation by formalised knowledge as a tree or rocks are. We must be
responsible for the way we live. In that sense, science is incapable to account
for the <i>meaning </i>of life. However, this does not mean that to speak of
the meaning of life is meaningless. The life one leads is an achievement. What
kind of an achievement it is depends on the way we understand the world and our
place in it, who we want to be. <o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="FR" style="font-size:12.0pt;">Emilie Tardivel, <i>La
Subjectivité dissidente: Étude sur Patočka </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: Patočka has never developed the political and
historical concept of dissidence. But trying to sketch its phenomenological
foundation in the writings of the Czech philosopher, who experienced human
liberty as an act of dissidence, could be an original way in qualifying his
alternative idea of the modern subjectivity in phenomenology: between finitude
and autonomy. The first part of the article presents the radical criticism
aimed by Patočka to the transcendental subjectivism of Husserl, and thinks the
requirement of a split between autofoundation and autonomy. Then, it is
analysed the articulation between the movement of life and the movement of
existence, in which lies the very idea of dissidence. In a third and final
part, one shows to what extent the dissident subjectivity fully reveals itself
in the political life.<o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;">Eric Manton, <i>Patočka on
Ideology and the Politics of Human Freedom </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: This essay examines Patočka’s reflections on the
ideological battles in the middle of the 20th century and the nature of
ideology as such. Drawing on Patočka’s texts from around the time of the Second
World War and the Communist takeover in Czechoslovakia, the essay describes
Patočka’s analysis of the main philosophical schools of the age, how they
conceive of Man, and how they seek to use Man for their own purposes. The essay
shows how this external materialization of Man dehumanizes and thus abuses.
Only an idea respecting human freedom will do justice to the human experience.
Lastly the author reflects on whether Patočka’s analysis of the human situation
60 years ago under various types of totalitarianism is still relevant today.<o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;">Kwok-Ying Lau, <i>Jan
Patočka: Critical Consciousness and Non-Eurocentric Philosopher of the
Phenomenological Movement</i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: By his critical reflections on the crisis of modern
civilization, Jan Patočka, phenomenologist of the Other Europe, incarnates the
critical consciousness of the phenomenological movement. He was in fact one of
the first European philosophers to have emphasized the necessity of abandoning
the hitherto Eurocentric propositions of solution to the crisis when he
explicitly raised the problems of a “Post-European humanity”. In advocating an
understanding of the history of European humanity different from those of
Husserl and Heidegger, Patočka directs his philosophical reflections back to
sketch a more profound phenomenology of the natural world insufficiently
thematized in Husserl and absent in Heidegger’s <i>Sein und Zeit</i>. By virtue
of its emphasis on the structural characteristics of movement, of praxis, and
of the disclosure of the abyssal nature of human existence and of the original
nothingness as the (non-)foundation of the phenomenal world, Patočka’s
phenomenology of the natural world constitutes an opening towards the reception
of Others and other cultures, in particular that of Chinese Taoist philosophy.<o></o></span></p>
<p class="MsoNormal"><span lang="DE" style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="DE" style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span lang="DE" style="font-size:12.0pt;">Ivan Blecha, <i>Nietzsche
in der tschechischen Phänomenologie. Patočka und die Frage nach dem Sinn </i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: This paper attempts to compare the positions of Jan
Patočka and Pavel Kouba concerning Friedrich Nietzsche and thus to show the
role of his philosophy in the Czech phenomenology. The difference between
Patočka and Kouba is that Patočka (in a similar way as Heidegger) understands
Nietzsche still as a representative of traditional metaphysics (although
brought to the utmost frontier), whereas Kouba succeeds to incorporate
Nietzsche in the corpus of phenomenological thought and adopt his basic ideas
for the specific understanding of the world and of the position of Man in the
world. In Kouba’s concept, Nietzsche is not just a figure from the history of
philosophy, but an interesting focus around which phenomenological self-reflection
can gravitate.<o></o></span></p>
<p class="style1"><strong><span>TRANSLATING
<i>BEITRÄGE </i>INTO ENGLISH: A DEBATE</span></strong><span><o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;">Frank Schalow, <i>Locating
the Place of Translation</i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract</span></b><span style="font-size:12.0pt;">: This paper argues that Theodore Kisiel, in his
article published in <i>Studia Phćnomenologica</i>, vol. 5 (2005), pp. 277-285,
completely overlooks the “hermeneutic principles” involved in translating
philosophical texts when he arbitrarily denounces Parvis Emad’s and Kenneth
Maly’s translation of <i>Beiträge zur Philosophie (Vom Ereignis)</i>. By
locating the distinctive place that translation occupies, this paper argues
that the kind of “neologisms” which Emad and Maly employ are not only
acceptable, but necessary, insofar as the translation of such an extraordinary
work as the <i>Beiträge </i>tests the limits of language where the word emerges
from silence.<o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;">Thomas Kalary, <i>Some
Unaddressed Hermeneutic Issues in Kisiel’s “Review and Overview of Recent
Heidegger Translations”</i><o></o></span></p>
<p class="MsoNormal"><b><span style="font-size:12.0pt;">Abstract: </span></b><span style="font-size:12.0pt;">In his appraisal of the English translation of the <i>Beiträge
</i>by Emad and Maly<i>, </i>Kisiel has not addressed some key issues
concerning the translation of this seminal work of being-historical thinking.
Emad and Maly have in their “Translators’ Foreword” highlighted a number of
hermeneutic issues and challenges which had to be addressed while translating
this work. If Kisiel were to be really reviewing the quality of this
translation, he would have had to address first the question whether those
issues highlighted by the translators are real issues that are to be considered
by any translator. If they are real issues and if Kisiel is unhappy with the
way the translators have dealt with them, he should have proposed better
alternatives, instead of summarily and contemptuously dismissing the
“Translator’s Foreword” itself. Literary criticism is surely an invitation to
present another point of view, but never a means for expressing contempt.<o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="color:#1F497D;"><o> </o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;">Theodore Kisiel, <i>In
Response to my Overwrought Critics</i><o></o></span></p>
<p class="MsoNormal"><span style="font-size:12.0pt;">Abstract: This response
defends the relevance and indeed the necessity of the “grassroots archival
perspective” in exposing the errors of transcription, omission, dating, etc. in
the “German originals”, recording the erratic history of the <i>Heidegger-Gesamtaus<wbr>gabe
</i>and its largely posthumous editorial principles, and tracing the genealogy
and development of Heidegger’s shifting conceptual constellations. Further
suggestions are made toward improving the readability of the forthcoming new
English translation of the <i>Beiträge. </i>A thoroughgoing grammatology of
be-ing is offered as a more adequate “alternative” to the verbally superficial
framework propounded by the Translators’ Foreword of the <i>Contributions</i>.<o></o></span></p>
<p class="style1"><b><span lang="DE">BOOK
REVIEWS</span></b><span lang="DE"><o></o></span></p>
<p class="style1"><span lang="DE">Rolf
Kühn, <i>Innere Gewißheit und lebendiges Selbst. Grundzüge der
Lebens-phänomenologi<wbr>e </i>(Gabrielle Dufour-Kowalska)<i>; </i>John Wrae
Stanley, <i>Die gebrochene Tradition. Zur Genese der philosophischen
Hermeneutik Hans-Georg Gadamers </i>(Radegundis Stolze)<i>; </i>Gisbert
Hoffmann, <i>Heideggers Phänomenologie. Bewusstsein — Reflexion — Selbst (Ich)
und Zeit im Frühwerk </i>(Antonio Cimino)<i>; </i>Dean Komel (Hg.), <i>Kunst
und Sein. Beiträge zur Phänomenologischen Ästhetik und Aletheiologie </i>(Mădălina
Diaconu)</span><span><o></o></span></p>
<p class="MsoNormal"><o> </o></p>
<p class="MsoNormal"><o> </o></p>
<p class="MsoNormal"><o> </o></p>
<p class="MsoNormal"><o> </o></p>
<p class="MsoNormal"><b><span style="font-size:10.0pt;color:maroon;"><o> </o></span></b></p>
<p class="MsoNormal"><b><span style="font-size:10.0pt;color:maroon;">Dr. Cristian CIOCAN<br>
</span></b><i><span style="color:maroon;">Editor. Studia Phaenomenologica</span></i><span style="color:maroon;"><o></o></span></p>
<p class="MsoNormal"><span lang="FR" style="color:blue;"><a href="http://www.studia-phaenomenologica.com/"><span lang="EN-US">http://www.studia-<wbr>phaenomenologica<wbr>.com/</span></a></span><span style="color:maroon;"><br>
</span><span style="font-size:8.0pt;color:black;">······························································································</span><span style="color:black;"><o></o></span></p>
<p class="MsoNormal"><span style="color:navy;">Fellow of Alexander von Humboldt
Foundation <o></o></span></p>
<p class="MsoNormal"><span lang="DE" style="color:navy;">Roman-Herzog Fellowship<o></o></span></p>
<p class="MsoNormal"><span style="color:navy;"><a href="http://www.humboldt-foundation.de/"><span lang="DE">http://www.humboldt<wbr>-foundation.<wbr>de/</span></a></span><span lang="DE" style="color:navy;"><o></o></span></p>
<p class="MsoNormal"><span lang="DE" style="color:navy;"><o> </o></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;color:navy;">Sundgauallee 58-00-01</span><span style="font-size:9.0pt;color:navy;"><o></o></span></p>
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<li><a href="http://groups.yahoo.com/gads;_ylc=X3oDMTJjNWs0cGRmBF9TAzk3MzU5NzE0BF9wAzIEZ3JwSWQDNDMyMzE4NQRncnBzcElkAzE3MDUwMTk1MDgEc2VjA3NsbW9kBHN0aW1lAzExNzgxMDc0ODc-?t=ms&k=Concept+map&w1=Concept+development&w2=Concept+map&w3=Humanity+bracelet&w4=Concept&w5=Concept+of&c=5&s=94&g=2&.sig=ppflVB9roD7V2ugsQ9jvYw">Concept map</a></li>
<li><a href="http://groups.yahoo.com/gads;_ylc=X3oDMTJjYmc3ZmFnBF9TAzk3MzU5NzE0BF9wAzMEZ3JwSWQDNDMyMzE4NQRncnBzcElkAzE3MDUwMTk1MDgEc2VjA3NsbW9kBHN0aW1lAzExNzgxMDc0ODc-?t=ms&k=Humanity+bracelet&w1=Concept+development&w2=Concept+map&w3=Humanity+bracelet&w4=Concept&w5=Concept+of&c=5&s=94&g=2&.sig=Hqk5nXzbfFSEemvlN2pjEA">Humanity bracelet</a></li>
<li><a href="http://groups.yahoo.com/gads;_ylc=X3oDMTJjYWszaXBwBF9TAzk3MzU5NzE0BF9wAzQEZ3JwSWQDNDMyMzE4NQRncnBzcElkAzE3MDUwMTk1MDgEc2VjA3NsbW9kBHN0aW1lAzExNzgxMDc0ODc-?t=ms&k=Concept&w1=Concept+development&w2=Concept+map&w3=Humanity+bracelet&w4=Concept&w5=Concept+of&c=5&s=94&g=2&.sig=xAhZ0r4u6f3Xdg_8JYwvbw">Concept</a></li>
<li><a href="http://groups.yahoo.com/gads;_ylc=X3oDMTJjbnJmaG5tBF9TAzk3MzU5NzE0BF9wAzUEZ3JwSWQDNDMyMzE4NQRncnBzcElkAzE3MDUwMTk1MDgEc2VjA3NsbW9kBHN0aW1lAzExNzgxMDc0ODc-?t=ms&k=Concept+of&w1=Concept+development&w2=Concept+map&w3=Humanity+bracelet&w4=Concept&w5=Concept+of&c=5&s=94&g=2&.sig=FCHQmrHpsCfvwlwbaLAFXQ">Concept of</a></li>
</ul>
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