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The author emphasizes the necessity of linking thought & action in order to avoid the dangers of calamitous abstractions of sheer philosophy & sheer politics. Only a tension between philosophy & politics can be fruitful both for philosophy & politics. Jaspers's political writings, the author thinks, are not an appendage of philosophy but its component part. Philosophy is political in itself because it exists & functions solely in freedom. Nevertheless, Jaspers is not an acolyte of Plato's thesis about rulers-philosophers but of Kant's demand that philosophers have the right to speak in public. A man as a man is not only a political but also a philosophical being whose freedom depends on the encounter of philosophy & politics. This does not mean to neglect the fact that philosophers & politicians are faced with a different set of tasks. Adapted from the source document.

The author analyzes the concept of neoclassicism in contemporary political philosophy. The study begins with a description of contemporary neoclassical developments & continues with a precise delineation of Plato's & Aristotle's philosophy of politics. In the end, the author concludes that the antiquity-inspired philosophy of politics today has the corrective function to steer liberal society towards community. Adapted from the source document.

Philosophy of politics is currently going through an extremely grave crisis. The crisis of the political is apparent everywhere. Political interpretation in the conditions of the contemporary age is seriously shaken. This in turn brings into question the segment of society which is an essential part of the cultural identity of the West. One might say that, throughout the 20th century, no one inquired into the position of politics as thoroughly as Hannah Arendt. Her major contribution had to do with understanding the relation between philosophy and the application of its principles in politics, and her basic estimation was that the application of principles of philosophical thought on politics had devastating consequences. Although philosophy as metaphysics, since Plato and Hegel, contributed greatly to consideration of the political, Hannah Arendt was nonetheless of the opinion that the original sense of the political was lost in such philosophy and that the application of principles of philosophical thought on politics caused the political to be forgotten. The text provides a brief outline of Plato's perception of the relation between philosophy and politics, postulating the philosophical ideal that the veritable political community (polis) must be measured according to philosophical thought, and on the basis of principles of constitution of thought itself. On the other hand, Aristotle calls upon the ethos of the existing polis, but he always analyses the political under the primacy of philosophical principles. Arendt thus deems that Aristotle also considers the relevant knowledge of the political to be philosophical. She points out that political philosophy always discriminated against opinion and variety, and consequently also against the political as such. Aristotle and Kant are partly excluded from this judgment. Since the political categories created in the philosophy of politics determine our understanding of politics to this day, Arendt subjects them to criticism. Her different understanding of the political is manifest in her analyses of the fundamental political categories (government, power, force, authority, freedom), which can be adequately grasped only on the basis of relations between people, and not of some substantial and unquestionable domain. Adapted from the source document.

The author looks into the meaning of law in Kant's practical philosophy for the constitution of a political community. First, he defines the specific character of modern knowledge by referring to Heidegger & Fink & how this knowledge is reflected in Kant's philosophy of morality & law. Then he goes on to define the external legislation & list its applications. After the author has defined Kant's concept of law, he shows how freedom & its security -- not happiness, well-being, or interest -- are central to Kant's political philosophy. Freedom becomes the foundation of all activities & laws, & freedom can only be based on law & not morality. Thus, individual freedom is possible solely within a law-abiding community. Adapted from the source document.

The author analyzes Arendt's attempt at a rehabilitation of political thinking. He describes the influence of Greek & Roman practical philosophy on Arendt as well as her distancing from Martin Heidegger as a nonpolitical thinker. In the end, the author offers an insight into the failure of the Western metaphysics of the political when confronted with the factuality of a specific political life. Adapted from the source document.

The author analyzes Arendt's attempt at a rehabilitation of political thinking. He describes the influence of Greek & Roman practical philosophy on Arendt as well as her distancing from Martin Heidegger as a nonpolitical thinker. In the end, the author offers an insight into the failure of the Western metaphysics of the political when confronted with the factuality of a specific political life. Adapted from the source document.

The author first defines the various facets of globalization in today's world, emphasizing the key changes that are intensifying communication among peoples, nations, & cultures all over the world. However, parallel to this, there are other pressing problems: from the ecological crisis, to the realization of human rights, to the anomie of life & work. All this proves that globalization is not only an economic & technical but, ultimately, practically an ethical & political issue. Along the lines of Hegel's philosophy of world history & Aristotle's practical philosophy, the author has come to view contemporary globalization as a step forward for world civilization, ie, as a possibility for the realization of freedom & a good life. Globalization, of course, scares people with its unpredictability & the erratic development of "global society," which (in line with Beck's distinction between the First & the Second Modernism) today is represented as a society of nation-states, on the one hand, & a "global society of transnational actors," on the other. Due to the increasing globalization & the danger of reducing all beings to things, it is central to point out that a human being is not a thing among other things, & that the appreciation & realization of life requires nurturing & cultivating the variety of human knowledge pertinent to different spheres of the historical world of life. Thus, the relevance & the role of practical philosophy is gaining significance regarding the -- to the historical Being -- proper understanding & fulfillment of human potentials in today's world. Adapted from the source document.

In the wake of the 'Kant revival,' which has spawned a plethora of works on his philosophy by its contemporary interpreters & advocates such as Herbert Schnadelbach, Hans Lenk, Konrad Cramer, Wilhelm Vossenkuhl, Volker Gerhardt, Karl-Otto Apel, Otfried Hoffe & others (whose studies were published this year under the title of Kant in der Diskussion der Moderne), the author tries to prove, by means of an analysis of Kant's treatise Uber den Gemeinspruch: Das mag in der Theorie richtig sein, taugt aber nicht fur die Praxis, that not only did Kant in his later works draft & expound the program of a practical philosophy of morality & right, politics, & history, but also that in the last three chapters of this work, this philosophy evolves into a modern liberal theory of morality, state law, & international or "international civil" law built around the central principle of Kant's practical philosophy: "Was aus Vernunftgrunden fur die Theorie gilt, das gilt auch fur die Praxis.". Adapted from the source document.

The author looks into how much, in today's world, the tradition of the philosophy of politics & its reactualization via the contemporary political philosophy as the phenomenology of the political world can help us in illuminating the efforts to designate the concept of the political suitable for the modern phenomena. Using the ideas of Hannah Arendt & Rudiger Bubner, the author outlines some subjects & interpretations that are worthy of the rehabilitation & the reactualization of the concept of the political & its understanding that befits the historical being. The central hypothesis in this analysis of the concept of the political is that these fundamental insights & the overall theory of diverse scientific disciplines should not be left exclusively to individual sciences & their specialists, especially since the fundamental knowledge of politics & practical philosophy cannot be left to political science as a separate political science i.e. the science of politics should not be defined only positivistically. References. Adapted from the source document.

Hannah Arendt pondered the meaning of the concept of the faculty of judgment from the philosophical angle in relation to a concrete historical phenomenon, the epoch she characterized as the "bankruptcy of human sanity," ie, the epoch of national socialism. That bankruptcy was primarily manifested as a failure of the so-called faculty of judgment, in an age that was witnessing some radical changes in the historical & social conditions of the totality of the practice of life. That is why Arendt is searching for a way out in the so-called reflective faculty of judgments, an alternative for the deficiencies & difficulties of the determining faculty of judgment that it manifests at the time of sweeping crises. In Kant, Hannah Arendt finds the elements of political philosophy that could explain the problematics of the political. However, she does not find these elements in his political philosophy, as might be expected, but in his philosophy of the faculty of judgment. 28 References. Adapted from the source document.

Hannah Arendt pondered the meaning of the concept of the faculty of judgment from the philosophical angle in relation to a concrete historical phenomenon, the epoch she characterized as the "bankruptcy of human sanity," ie, the epoch of national socialism. That bankruptcy was primarily manifested as a failure of the so-called faculty of judgment, in an age that was witnessing some radical changes in the historical & social conditions of the totality of the practice of life. That is why Arendt is searching for a way out in the so-called reflective faculty of judgments, an alternative for the deficiencies & difficulties of the determining faculty of judgment that it manifests at the time of sweeping crises. In Kant, Hannah Arendt finds the elements of political philosophy that could explain the problematics of the political. However, she does not find these elements in his political philosophy, as might be expected, but in his philosophy of the faculty of judgment. 28 References. Adapted from the source document.

Kant's philosophy of religion is inseparably linked with his onto-gnoseological & ethic concepts. The author explains his concept of religion within the limits of practical reason as well as his theoretical agnosticism. We can only have certain ideas & beliefs about the transcedental, God, & immorality of the soul -- they are solely the notions of practical reason -- but we cannot have any theoretical knowledge. The author shows how the absence of critical awareness about the possibility of rational cognition leads to various kinds of dogmatism. Adapted from the source document.