This article deals with the polemics of the German philosopher Hans Blumenberg with the theory of secularization. Secularization theory explained the origin of many modern ideas as an unauthentic derivative of original religious content – this included the idea of progress, which, for example, Karl Löwith interpreted as secularized escha­tology. The paper presents two levels of Blumenberg’s argumentation: Firstly, Blumen­berg opposed the methodological foundations of the theory of secularization which he identified as the so-called substantialist conception of history. This conception presup­poses the existence of a persisting historical substance which passes through the ages with only slight accidental changes. According to Blumenberg, this approach is mistak­en because there is no such historical substance. As an alternative approach, Blumenberg introduced his dialogical functionalism. Secondly, Blumenberg suggested an alternative interpretation of the origins of the idea of theoretical progress, which was later extended and transferred to the whole of history. Although it is possible to raise a number of objec­tions aimed at the details of Blumenberg’s conception, his ideas still remain a fascinat­ing and inspiring example of an historical approach to philosophy.

The essay introduces the concept of “proleptic existence” which denotes a psycho­logical disposition determined by the anticipation (prolepsis) of the future. The first his­torical evidence for this type is found in the apocalyptic literature of the Greco-Roman period. As these texts clearly show, the proleptic expectation of a future transformation of the world results from a complete alienation from political reality. Consequently, proleptic existence becomes articulate in visionary accounts of a coming order, which predicts the reconciliation of individual consciousness and social order. The essay pre­sents examples from ancient apocalypticism, early Christianity, medieval monasticism, and modern art in order to show how proleptic existence becomes a formative feature of Western society.

In this number of the Studia Philosophica journal, we present a translation of the first chapter of Kant´s work Religion innerhalb der Grenzen der bloßen Vernunft (1793). It is a late work of Kant’s in which he summarizes and systematizes his philosophy of religion. This work resulted in Kant being banned from writing and lecturing on all issues related to religion. Today, the work is not considered outrageous or scandalous any more. It is rather seen as the first attempt to found religion on pure practical reason, not church regulations. One of the best pieces of evidence for this effort is the famous first chapter of the work, which focuses on what is called radical evil in man.

The work takes up Antonín Jeřábek’s book of interviews with Karel Mácha (On the Truth of History), published to celebrate the jubilee of this Czech philosopher living in Germany since 1978. It supplements in some respects the picture of Mácha’s personal relationship with Czech philosophy and history.

The proclamation of God’s death is commonly ascribed to Fridrich Nietzsche and the cultural nihilism of the turn of 19th and 20th centuries. The work on Hegel’s statement of God’s death shows that this is a much older cultural topos, appearing frequently in German (as well as British and French) literature, poetry and philosophy as early as in 18th century and especially in the era of Romanticism. The differences are not only temporal, but especially contextual; while late usage with Nietzschian cultural relativists generally has a diagnostic character, earlier occurrences of the statement relate to different cultural phenomena (old and modern mythology, modern poetry, revolutionary political and religious changes after the French Revolution of 1789, character of transcendental philosophy, and others). Hegel used this statement in his very early polemic with Kant’s and Fichte’s philosophies. He criticized both of them that in their philosophical subjectivism they were promoting the notion that God had died and man had assumed his position. This work shows some relatively little known dimensions of that polemic including the role played by F. H. Jacobi’s critical anti-Kantian position.

The paper deals with the role of irony in the thought of Blaise Pascal. The author proposes to distinguish two types of irony in Pascal’s work. The first type – offensive irony – can be found in The Provincial Letters, Pascal’s polemics with the principles of Jesuit moral teachings. The use of ironic strategy allows Pascal to criticize efficiently the Jesuit argumentation and the problematic consequences of their moral values. In Pascal’s Pensées, the function of irony changes radically. Pascal’s description of the position of human beings can be compared to the irony of situation, represented usually by The Oedipus King by Sophocles. Irony thus becomes a perspective which depicts the paradoxes of human existence and intensifies the emotional impact of Pascal’s work.

Durkheim’s political interest stems from an analysis of anomies of the late 19th century society. He credits the anomies to the changes in the organization of labor division in the society as well as to the fact that man is a being with ever increasing demands. In this respect he appeals to all social classes to abide by the rule of moderateness. – Durkheim poses the question if sociologists can contribute to social reform. In his view the most important contribution is their scientific work, i.e. an analysis and a description of social reality. Such activity does not qualify them as politicians. In politics, a scientist can only act as a citizen or possibly an adviser and an educator.

This paper contains preliminary notes on an interpretation of Hegel’s political philosophy. It concentrates on the last part of The Philosophy of Right, i. e. sphere of the ethical life. A thesis defended in the paper is that it is Hegel’s notion of bureaucracy which is crucial for the interpretation. Concepts are employed of civil society and public sphere by J. Habermas, as well as of habitus by P. Bourdieu in order to highlight fragmented character of the civil society. Therefore, the bureaucracy is given major role in realization of “the concrete universal” by means of both public administration and parliamentary politics. The centrality of bureaucracy in political integration is therefore called administrative nationalism.

The study is about the ontology late Martin Heidegger. The work analyses mainly category Lichtung and category Sein and relation L ichtung and Sein. Lichtung is in Heidegger’s work “The End of Philosophy“ ALETHEIA , also truth in early ancient meaning, mainly in Parmenides trought. Me study anylyses also form good method according to Heidegger.

This year it is 130 years since the birth and 80 years since the death of Karel Vorovka (3/2/1879 – 15/1/1929) as well as 80 years since the publication of his American Philosophy. The author shows the way that led Vorovka to this work: his strong orientation to western thinking, his attendance at the 6th international philosophical congress taking place at Harvard University in Cambridge near Boston (13–17/9/1926) and his personal and professional relationships with Anglo-American philosophers. It presents Vorovka’s “trip reports” from American meetings and the results of his studies: reviews of some Harvard philosophers’ works (R. B. Perry, W. A. Hocking, C. I. Lewis) and journal articles on American neo-realism, personalism and behaviorism, which were eventually included in his American Philosophy.