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.

KARL GOTTLOB ANTON AND JOHANN GOTTFRIED HERDER

Рассматривается вопрос о возможном влиянии труда К.Г. Антона (1751-1818) «Первый опыт описания происхождения, обычаев, нравов, мнений и знаний древних славян» на формирование образа славян в трактате И. Г. Гердера (1744-1803) «Идеи к философии истории человечества». На основании сравнения содержания первого тома труда Антона (1783) и посвященной славянам главы из четвертой части трактата Гердера (1791) делается вывод о значительном сходстве представлений Антона и Гердера о славянах. Показано, что Гердер во многом основывал свои представления о славянах на историческом опыте «вендов», то есть полабских славян (включая лужицких сербов), подробно рассмотренных в труде Антона. The paper examines the question of the possible influence of the work of K. G. Anton (1751-1818) «The first experience of describing the origin, customs, morals, opinions and knowledge of the ancient Slavs» on the formation of the image of the Slavs in the treatise of I. G. Herder (1744-1803) «Ideas for the philosophy of the history of mankind». It is concluded that there is a significant similarity in the ideas of Anton and Herder about the Slavs. It is shown that Herder, like Anton, largely based his ideas about the Slavs on the historical experience of the Wends, that is the Polabian Slavs (including the Lusatian Serbs), examined in detail by Anton.

Herder y la sombra de la Ilustración. La formación en el siglo XVIII

El siguiente texto propone una explicación sobre el campo conceptual de la Formación, (Bildung) y su configuración, en su versión formulada a partir de La Modernidad. Dicho concepto filosófico, cultural y educativo encuentra entre sus motivos clave, la parcial oposición al movimiento de la Ilustración Alemana y a la total confianza en la Razón como la única facultad humana capaz de lograr el conocimiento de la realidad y como procedimiento esencial para enfrentar las dificultades y necesidades de la vida humana. Johann Gottfried Herder jugó un papel de primerísima importancia en la articulación conceptual de la Formación, (Bildung), como un fenómeno de autocultivo en las situaciones históricas, culturales y prácticas de la vida de las personas. Este ensayo revisa el papel que algunos de los acontecimientos históricos, culturales, educativos y políticos, así como el que jugaron diversos intelectuales importantes de la época, para propiciar u oponerse a esta manera novedosa de concebir la autoconformación de los individuos, de modo paralelo o suplementario a los procedimientos tradicionales de socialización o educación.

Around Johann Gottfried Herder’s “Auch eine Philosophie der Geschichte zur Bildung der Menschheit”

Johann Gottfried Herder in his early work, Auch eine Philosophie der Geschichte zur Bildung der Menschheit (1774), thus far translated into Polish only in fragments (E. Namowicz 1973, T. Namowicz 2001), deals with the problem of constructing historical syntheses and cross-sections that do not take into account the dynamic variability of cultures over time. He is also interested in the critique of the Enlightenment idea of progress. At the same time, he draws attention to the role of general concepts in the description of things, phenomena, and processes, as well as ideas related to them, culturally conditioned, but also individually processed and modified. The author of the article puts forward a thesis that the pamphlet and polemical form of Auch eine Philosophie… enables the German philosopher to formulate in a radical manner questions that are important also for modern researchers of culture. These questions concern not only the problems related to the description of cultural reality, but also the multitude of definitions of concepts, and sometimes the excess of specialised terms, difficult to translate.

Reconstructing the meaning and function of the concepts of force and form in Johann Gottfried Herder’s “Myśli o filozofii dziejów”

The work Myśli o filozofii dziejów written by Johann Gottfried Herder contains a reconstruction of the history of mankind as well as theoretical elements. The author focuses on the first two parts of the work due to their analytical character. Theoretical solutions are treated as Herder’s instrumental background. The article is focused on the reconstruction of two concepts identified as key to the subject: “force” and “form”. The author’s thesis is that within Myśli… those terms allow the transition between superordinate, subordinate, and equivalent wholes, as well as the establishment of a conditional status of stability. The article makes it possible to identify the philosopher’s key problems, which the author considers important also in the contemporary scientific discourse.

Introduction

Drawing on definitions by Walter Pater and Charles Baudelaire, the introduction sees literary cosmopolitanism as a characteristic phenomenon of the turn of the century. It argues that writers looked back to important formulations of world citizenship in Kant’s Enlightenment philosophy, while also understanding cosmopolitanism as part of the material conditions of their own modernity. The introduction provides an historical overview of the complex relationship between cosmopolitanism and nationalism, from the seminal theories of Johann Gottfried Herder to the end of the nineteenth century. It charts how cosmopolitanism became attached to a distinctive, often gendered social identity connoted by worldliness and privilege, which often masked anxieties about migration and international mobility. It argues that literature played a key role in determining the cultural, linguistic, ethical, and affective possibilities for cosmopolitanism in the fin de siècle, and that our own approach to the literature of this period should become more international and comparative.

Embodied Mind and Neural Underpinnings of the Aesthetic Experience. A Case Study from the German Eighteenth Century: 4E Cognition Theories Forecasted by Johann Gottfried Herder

Recent theories within the avenue of the bio-cultural turn, and particularly about embodied cognition are forecasted in the anthropological, philosophical, physiological and scientific debate of the late 18th century in Germany. Philosopher and theologian Johann Gottfried Herder contributed to this discourse sigificantly, opening up new perspectives on the link among thought and language and body. In this paper we aim at highlighting some core issues of Herders’s discourse about knowledge, perception and cognition, that seem to anticipate some of the most recent 4E Cognition issues.

Fantasia, pulsão e poesia: para uma crítica ao primado da visão na psicanálise freudiana

O objetivo geral desta pesquisa foi investigar o estatuto dos conceitos de fantasia e depulsão na teoria e na clínica psicanalíticas, buscando analisar suas bases epistemológicas àluz da crítica promovida por Johann Gottfried Herder ao “primado da visão” no pensamentoocidental, bem como extrair consequências teóricas e clínicas da tentativa, empreendidapela filosofia estética desse autor, de restauração da experiência tátil como dimensãofundante da sensibilidade humana e estruturante dos processos de subjetivação e deconstituição subjetiva. O desenvolvimento desta pesquisa - de natureza qualitativa,documental e bibliográfica - se orientou pela estratégia metodológica do “trabalho doconceito”. Essa estratégia metodológica se caracteriza pela tentativa de compreender umconceito analisando os efeitos de sua relação com a rede conceitual na qual está inserido;estendendo e forçando seus limites de aplicação; e testando sua resistência à variação dascondições de aplicabilidade, bem como a capacidade que ele tem de responder aosproblemas propostos. Ao final da pesquisa, pudemos alcançar os seguintes resultados. Apartir da afirmação freudiana de que a pele não só é a zona erógena por excelência (FREUD,1905/2016, p. 68), como também é a responsável pelo caráter doloroso e cruel da pulsão(FREUD, 1905/2016, p. 68), foi possível analisar a dimensão sádico-masoquista que a pulsãoadquire quando sua fonte é a pele, conseguindo-se, assim, delinear aquilo que seria a pulsãode tocar. Diante desse caráter sádico-masoquista da pulsão parcial de tocar e do créditodado por Freud a um estranho costume segundo o qual é costumeiro o olhar substituir otoque (FREUD, 1905/2017a, p. 141), propusemos uma leitura da série de relaçõesambivalentes entre as pulsões parciais de ver/tocar, pulsões de conservação/sexuais e ossentimentos de ódio/amor, tal como as encontramos em Pulsões e seus destinos (FREUD,1915/2017b), como manifestação deste costume freudiano de substituir o toque pelo olhar.De outra parte, por meio de uma revisão bibliográfica das obras Primeiro bosque crítico(1769/2018) e Plástica (1778/2019), de Herder, pudemos analisar detidamente suaconcepção de poeta, o que, mais adiante, se revelou um caminho fecundo no sentido deinterrogar o primado da visão presente na descrição freudiana do fenômeno datransferência como a atualização de imagos parentais na pessoa do analista. Lançando mãode uma concepção estendida de poeta, Herder leva em conta não só o aspecto visual dofantasiar poético (a imagem, o pintor e a pintura), como também seu aspecto tátil (o corpo,o escultor e a escultura). Assim, foi possível redimensionar os aspectos estéticos da práticapsicanalítica, pensando a transferência também a partir do seu aspecto tátil, da arteescultórica. Evidenciou-se, assim, o potencial criativo da dinâmica transferencial, na qual oanalisando é levado a deslocar-se, a fazer circular o desejo através da associação livre, a darvoltas em torno de suas fantasias fundamentais, como se estivesse diante de uma escultura.