1484605547

Rudofl Dupkala

Sum mary

Jan Patoczka as a follower of E. Husserl to his outlook on the philosophy, also be-yond the doubt introduced his teachers ideas. The works of Patoczka had a problem-atical character. He collected the ąuestions of the European and Czech philosophy in his works, and developed the phenomenological problems and the existential philoso-phy.He interpreted and formulated the subject matter of the history of philosophy, the philosophy of language, hermeneutics, aesthetics and ethics in the new way. Accord-ing to J. Patoczka the morality is the highest effort of the human because the human has to come to it himself, and also he has to perform it himself. Ethics which regulates the human life consists of the various common-sense canons.

The human has to choose and to set up his own value hierarchies himself. He paid attention to the humanistic develpoment of phenomenology with his notion of the human morality. Patoczka not only formed the basis for the humanistic ethics, but he also affected the possibilities of its further development.

[1]    V zaujme interpretaćnej objektivnosti sa vśak żiada poznamenat’, że uved-enu argumentaćnu nesktbenosf si napokon uvedomoval aj samotny Husserl a v Kartezianskych meditaciach sa - na rozdiel od ranej tvorby - snażi prehodnotit’ aj svoju póvodnu predstavu o transcendentalnej subjektivite, [9, 87-144].

[2]    Platon tento pojem i problem exponuje najma v Obrane Sokratovej a v dialógoch Eutyfrón, Charmides atd’.

[3]    V prąci Evropa a doba pevropska Patoćka tvrdi, że objavenie sa mravnej otazky suvisi s obdobim, kędy sa ćlovek sam seba spytał: kto som? [15, 38].

[4]    V prednaśkach o Sokratovi to Patoćka vyjadril slovami: Sókratovo usili, jekoliż nema pozitimiho urćeni posledniho dobra, musi postupovat naskrze negativne... Sokrates neni kladne moudry. Jeho moudrost je, że vi, że nevi. Jeho siła je, że vi o mravnim problemu, że tedy vi, że otazky dobreho a zleho nejsou prirozene, samy od sebe jasne. Na mravni uvolhenost, mravni zma-tek sve doby, nema tedy Sokrates pohotove odpoved', nybrż otazku. Otazka po poślednim dobrem pusobi v dusi celkovy obrat. Nuti ji, aby se obratila k sobe, aby zkoumala to, co je jejim poślednim, cilem a jejim vlastnim pos-lanim. Tak Sokrates misto kazatelskeho receptu navrhuje a provadi peći o dusi ‘ [14,107-108].

[5]    Patoćka zdórazńuje, że to, ćo Sokrates sam oznaćoval ako svoje daimonion md v sobe neco iracionalniho... ozyva se ve chvili volby... projevuje se jako vylućovani nespravneho, nikoli prime urćovani posledniho dobreho... nikdy vśak neni bez vztahu k urćeni dobreho, atd’. [14,146-147]

[6]    Vzt’ah moralnosti a socialnosti Patoćka charakterizoval - okrem ineho -slovami: vskutku se domnivame, że nezamena socialnost toteż co moralnost

20    - MIĘDZYNARODOWE STUDIA FILOZOFICZNE - NR 3/2007