Zerstreuung, Verschließung, Hingabe. Zur Figur des Transzendierens bei Jan Patočka

0484396 - FLÚ 2018 RIV AT ger J - Článek v odborném periodiku
Frei, Jan
Zerstreuung, Verschließung, Hingabe. Zur Figur des Transzendierens bei Jan Patočka.
[To get distracted, to enclose and to give oneself. The Gesture of Transcendence in Jan Patočka.]
Labyrinth. An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics. Roč. 19, č. 1 (2017), s. 48-70. E-ISSN 1561-8927
Institucionální podpora: RVO:67985955
Klíčová slova: transcendence * person * objectivity * otherness * Christianity
Obor OECD: Philosophy, History and Philosophy of science and technology
http://www.axiapublishers.com/ojs/index.php/labyrinth/issue/view/8

Das Problem des Transzendierens lässt sich durch das ganze Oeuvre Patočkas hindurch verfolgen. In den 60. Jahren begründet es Patočka auf eine neue Weise, indem er den Anderen ins Zentrum seiner Besinnung stellt: unsere Beziehung zum Anderen bildet einen besonderen “Ort” des Transzendierens, denn sie fordert uns auf, unsere partikuläre Rollen und Funktionen zu überschreiten. Während der 60. Jahre verliert Patočkas Vokabular an dramatischer Vehemenz, doch gerade in dem “nüchterneren” Rahmen symbolisiert er das Transzendenzprozess durch den emphatischen “Mythos vom göttlichen Menschen” mit seiner zentralen Metapher der Auferstehung. In den späteren Texten wird deutlich, dass unsere Zerstreuung unter die Dinge in einer tieferen Selbstverschließung wurzelt, die durch selbstvergessende Hingabe an den Anderen überwunden werden muss.

The problem of transcendence can be traced throughout the whole work of Jan Patočka. The appeal to transcend our bonds to mere objectivity is a constant issue of his thought. It finds a new substantiation in the 1960s in his studies focusing on the meaning of the other as human being. The relation to the other person offers a special “occasion” or “place” of transcendence and poses the challenge to transcend one's own particular setting. While in the mid-1960s Patočka maintains his earlier dramatic vocabulary to describe the process of transcendence, in the late 1960s his idiom becomes less vehement. Yet, it is precisely within this more “sober” framework that he symbolizes the process of transcendence with an emphatic turn to a “myth of the divine man” and its key metaphor of resurrection. To transcend means, for Patočka, always to liberate oneself from a state of self-distraction between things. However, in his late lectures, he briefly refers to a deeper layer, suggesting that this self-distraction has its “roots” in a self-enclosure or self-isolation, in the exclusive concentration on our own interests and in the illusion of our self-sufficiency. Transcendence, then, means to overcome this self-enclosure by means of a self-forgetting love. Are these rarely mentioned “roots” perhaps implicitly present in all Patočka's accounts of transcendence?
Trvalý link: http://hdl.handle.net/11104/0279718