Suchergebnisse

The various formulae which have been applied to WWI can be understood as attempts to fit it into nineteenth century categories, which assume that peace is a natural state of affairs. The actual revolutionary side in that war was Bismarckian Germany, in which the realities of the new scientific era were best approximated by social institutions. The military apparatus of Germany was the weak point of the system, hypnotized by traditional concepts, schemes, & goals. The war was against the Western status quo. The energy transformation of the world necessarily occurs through war, which is the most intense means of rapidly releasing accumulated forces. The frontline experience was fundamental to the new image of the world. In this experience, death was a continuous presence. This experience has been denied by later developments, leaving the world in a state of war-generating peace rather than in the real peace which might emerge from genuine understanding of the war experience. W. H. Stoddard.

The scientific conscience evolves through discussion with peer scientists on observations, experimentations, & findings, with factuality as the crucial key to knowledge. Such a principle of scientific conscience is eclectic to all disciplines--mathematics, history, philosophy, etc. It is a formal principle--independent of subject matter. Differentiation is made between the practicing scientist & the scientific bureaucrat; the former acknowledges the indivisibility of all science & of the principle of scientific conscience & its implied solidarity through inquiry, while the latter is potentially or actually corrupted. Smooth functioning of institutions & international recognition does not constitute the true scientific conscience. However, for the principle of scientific conscience to fully develop, scientists must associate to present & defend their moral interests. T. Babitsky.

Cover -- Halftitle page -- Series page -- Title page -- Copyright page -- Photos -- Dedication -- CONTENTS -- FOREWORD Graham Henderson -- ACKNOWLEDGMENTS -- TRANSLATOR'S NOTE -- TIMELINE -- Introduction Erin Plunkett -- Care for the Soul -- The Soul in the Polis -- The Whole and the Natural World -- Phenomenology, Objectivity, and Technology -- Asubjective Phenomenology -- Patočka's Aesthetic and Literary Criticism -- Myth, Guilt, and Uncertainty -- History and the Movement of Life -- PART ONE Early Texts -- CHAPTER ONE A Few Remarks on the Conceptof "World History" (1935) -- CHAPTER TWO The Idea of Education and its Relevance Today (1938) -- PART TWO Care for the Soul -- CHAPTER THREE Limping Pilgrim Josef Čapek (1950-3) -- CHAPTER FOUR On the Soul in Plato (1972) -- CHAPTER FIVE Comenius and the Open Soul (1970) -- PART THREE Phenomenology -- CHAPTER SIX The Natural World and Phenomenology (1967) -- CHAPTER SEVEN What is Phenomenology? (1975) -- Introduction -- What is Phenomenology? -- PART FOUR Arts and Culture -- CHAPTER EIGHT Time, Myth, Faith (1952) -- CHAPTER NINE Art and Time (1966) -- CHAPTER TEN Time, Eternity, and Temporality in the Work of Karel Hynek Mácha (1967) -- CHAPTER ELEVEN On the Principle of Scientific Conscience (1968) -- CHAPTER TWELVE The Writer's Concern (Toward a Philosophy of Literature) (1969) -- CHAPTER THIRTEEN Ivanov (1970) -- CHAPTER FOURTEEN The Truth of Myth in Sophocles' Theban Plays (1971) -- CHAPTER FIFTEEN On Faust: The Myth of the Pact with the Devil-Observation on the Variants of the Faust Legend (1973) -- PART FIVE Philosophy of History -- CHAPTER SIXTEEN The Spiritual Foundations of Life in Our Time (1970) -- CHAPTER SEVENTEEN The Dangers of Technicization in Science according to E. Husserl, and the Essence of Technology as Danger according to M. Heidegger(Varna Lecture, 1973).