Autobiografia jako narzędzie badań historyka idei. Casus „Wspomnień niezależnego” Richarda Pipesa

The aim of the article is to develop a research tool for a historian of ideas in the form of an autobiography. It is about framing when a personal document meets the criteria of being a tool for a historian of political thought. The conclusions included the thought that the memories must be meta-considerations on the subject of written autobiography or an analysis of the problem of auto-biography within the framework of the created philosophy or history vision. Examples representing this narrative type were left by, among others, Johann Gottfried Herder, Johann Wolfgang Goethe, Thomas Carlyle, Samuel Taylor Coleridge, Friedrich Nietzsche, Benedetto Croce, Robin G. Collingwood, and in Poland Stanisław Brzozowski. The volume of Richard Pipes’ memoirs, Memoirs of a Non-belonger, which is the foundation for the analysis, has also become part of the trend. The most important thinkers who have studied the issue of autobiography in depth include Wilhelm Dilthey and Georg Misch. The conclusions of the analysis are as follows: autobiography has a philosophical and epistemological meaning in the field of knowledge about human nature. In this sense, autobiography becomes part of anthropology, while anthropology is the foundation for the history of ideas, including political thought.

Human Sciences and Natural Sciences in the Post-Kantian Theories of W. Dilthey, W. Windelband and H. Rickert

The article examines the solutions provided by Wilhelm Dilthey, Wilhelm Windelband and Heinrich Rickert concerning the knowledge of society. Each of them speaks of two basic classes of science: of nature and of human, which have different starting points, and therefore different fields.

Todellinen elämä: Bergson ja koettu luonto

Bergsonin elämänfilosofia liittyy laajaan suuntaukseen, joka syntyi biologian mullistuksien myötä 1800-luvun loppupuolella (Friedrich Nietzsche, Wilhelm Dilthey, Menyhert Palágyi, Ludwig Klages, Max Scheler, Georg Simmel, William James...). Sikäli kuin naturalismi tulkitaan tämän päivän keskustelussa usein yksipuolisesti materialismiksi, elämänfilosofia voi antaa toisen kiinnostavan näkökulman ihmisen asemaan luonnossa. Suuntaus on tässä suhteessa vahvasti vaikuttanut fenomenologisiin teorioihin subjektin ruumiillisuudesta ja yleensäkin embodiment-käsitteeseen. Artikkelin tarkoitus on valaista filosofisen psykologian ja luonnonfilosofian suhdetta Bergsonin tuotannossa, temaattisesti syventää tätä suhdetta sekä historiallisesti ja ontologisesti taustoittaa Bergsonin filosofiaa, muun muassa suhteessa hänen edeltäjänsä Félix Ravaissonin aristotelismiin.

Entre el espejo, la máscara y la ausencia. Recorrido breve por la teoría de la autobiografía

En tiempos recientes la escritura autobiográfica ha llegado a ocupar un lugar importante en la escena literaria; frente a esto, la teoría y la crítica han desarrollado una serie de herramientas conceptuales para dar sentido al fenómeno de las literaturas del yo. Este artículo presenta una revisión histórica de los principales conceptos que a partir del siglo XIX se desarrollaron en la teoría de la autobiografía. Se exploran las tres etapas propuestas por James Olney en la década de 1980; en primer lugar, la etapa del bios, compuesta por los trabajos de Wilhelm Dilthey y Georg Misch; en segundo lugar, se aborda la etapa del autos con los planteamientos de Georges Gusdorf y Philippe Lejeune; y finalmente se mira la etapa de la graphía o la ruptura postestructuralista con especial atención en el ensayo “Autobiografía como desfiguración” de Paul de Man.

ponto da crítica de Wilhelm Dilthey às filosofias especulativas da História no Livro I da Introdução às Ciências do Espírito

Empossado na cadeira que pertencera a Hegel na Universidade de Berlim, Wilhelm Dilthey escreve sua Introdução às Ciências do Espírito (1883). Em seu Livro I, ele disserta sobre as filosofias da História para explicitar ao leitor o que faltava ao conhecimento histórico para que viesse a adquirir sua plena justificação epistemológica. Dilthey distingue as filosofias da História em três tipos, elencando seus principais autores e teses, e especifica quais são seus equívocos e lacunas, as quais se reduzem a um ponto determinante. O presente artigo se propõe a elucidar, pelo exame do texto citado, a crítica de Wilhelm Dilthey às filosofias da História: precisamente, qual é o ponto de sua crítica. Trata-se de um estudo que extrai sua validade do mérito intelectual intrínseco à crítica em questão, cujos desdobramentos epistemológicos são úteis ainda hoje, e também de sua importância histórica, na medida em que a crítica de Dilthey às filosofias especulativas da História significa um momento originário das chamadas filosofias críticas da História.

Salafi Puritanism in Indonesia

Salafis are known for their puritanical attitudes and thoughts. They strongly desire to purify Islamic teachings by inviting people to avoid shirk, heresy, and superstition. This makes them trapped in these stigmas, thus making them often come into conflict with groups that are opposite to them. Especially when this Salafi understanding came to Indonesia, when they began to spread his puritanical teachings, they were immediately rejected. This study aims to understand the theological instructions adopted by Salafi figures both abroad and domestically. This type of research is qualitative by using secondary data sources and using the Geisteswissenschaften analysis technique developed by Wilhelm Dilthey, which is often used to analyze religious texts of puritan groups using an interpretative approach. In addition, we also conducted observations using non-participatory methods in communities that claim to be Salafi. This study states that Salafis's theology is very rigid and tends only to understand the text according to personal interpretation. This study also finds that people do not really understand the teachings of Salafis as a whole but only take refuge behind the name of Salafis. This research encourages the Ministry of Religion and MUI to be more active in maintaining unity in Islam, although there are some differences of opinion. And also encourage the public to enrich Islamic literature more to be more tolerant in understanding differences.

Dwa przełomy. Wilhelm Dilthey i historycznokulturowe przesłanki science wars

Współczesny rozdźwięk między humanistyką a naukami matematyczno-przyrodniczymi skłania do powtórnego przemyślenia zespołu historycznych okoliczności, które doprowadziły do rozpadu życia naukowego na odizolowane od siebie domeny („dwie kultury” Charlesa Snowa). W efekcie tego rozpadu przyrodoznawstwo mistyfikuje humanistykę, humanistyka mistyfikuje nauki matematyczno-przyrodnicze; konflikt nabiera ideologicznego zabarwienia, przeradzając się w rywalizację o monopol na prawo do definiowania rzeczywistości. W tym kontekście Diltheyowska koncepcja ugruntowania humanistyki jako poniekąd inwersji nauk przyrodniczych, w szczególności zaś wpływ tej koncepcji na autodefinicje dyscyplin humanistycznych − nabierają dosyć przewrotnej aktualności. Według przedstawionego w artykule ujęcia Diltheyowski postulat naukowej suwerenności badań humanistycznych, pozostających w całkowitej niezależności od empirycznego i matematycznego przyrodoznawstwa, stanowi ogniwo pośrednie między dwoma zjawiskami. Pierwszym jest eskapistyczna reakcja środowisk artystycznych na siedemnastowieczną rewolucję naukową; drugim − konglomerat takich współczesnych tendencji, jak socjologiczna biofobia i antynaturalizm (aspekty konstruktywizmu kulturowego) czy próby semiologizacji współczesnych teorii fizycznych. Tendencje te z konieczności zarysowane tu zostały jedynie szkicowo, ze świadomością, że same w sobie stanowią wielopłaszczyznowe zagadnienie badawcze. Tym samym na pan pierwszy wysuwa się w artykule Diltheyowska filozofia nauk humanistycznych, a zwłaszcza te jej aspekty, które wykazują dostatecznie wyraźną analogię z kryzysem XVII w. i zarazem poddają się dostatecznie uzasadnionej wykładni jako jedna z przesłanek współczesnego konfliktu nauk.

Descriptive and analytical psychology of Wilhelm Dilthey as theoretical source of phenomenological psychology of Edmund Husserl

The article contains the critical reconstruction of descriptive and analytical psychology of Wilhelm Dilthey and its influence on the phenomenological psychology of Edmund Husserl. Dilthey describes three fundamental features of intrinsic psychic life, which make it different from external physical world: 1. Immediacy — psychic life is directly perceived as intrinsic process; physical world is indirectly perceived as external reality. 2. Connection — psychic life is organic connection of interrelated experiences, physical world is conglomeration of the separate facts. 3. Value — psychic experiences use to have the value to us, physical facts can be irrelevant to us. According to Dilthey descriptive and analytic psychology is possible since the psychic life is directly given as organic connection of experiences, which have a special value. The main method of psychology should be description of the psychic experience. Dilthey sketches out three main direction of this description: 1. Description of the main types of the psychic processes. 2. Description of the main connections of the human experiences. 3. Description of the special parts of the human experiences. On one hand, the phenomenological psychology of Edmund Husserl is grounded on the descriptive and analytic psychology of Wilhelm Dilthey. On another hand, Husserl criticizes some crucial points of Dilthey’s conception. First of all the founder of phenomenology and phenomenological psychology points out the connection of the notions “understanding” and “induction” in the psychological conception of Wilhelm Dilthey. On the contrary, according to Husserl the method of understanding should be based on the concept of intuition, which plays an important role in his phenomenological project.