Remarks Upon the Philosophical Historiography – The Problem of Intersubjectivity in Gadamers Habilitation Thesis
The study concentrates on the phenomenological aspects of Hans-Georg Gadamers early work about Plato's dialectical ethics. If we know that the phenomenological interpretation of historical rersearch traces a history of interpretational structures, a history of interpersonal constructivism, we'll take into consideration that the gadamerian analysis of platonic ethics is built on the basis of phenomenological intersubjectivity. In fact Gadamer characterizes his work as a phenomenological commentary to Philebos, but his leading topic of his thesis is that compounding the right interpretation yearns for an interpersonal community, and the general scheme of Platonic philosophy can be reached in a historiographical method of researching interpersonal-relational hints.
Tradition, Metaphysic and Teology in Cartesian Work
The beginning of modern philosophy is usually conected to René Descartes' activity, and this is due to that uncommon emphasis on radically new beginning, that we find in cartesian work. Even though, this idea of an absoluty new beginning may seem an illusion today, it is undoubtful that in Descartes' philosophy there was basic change. In the first part, the author intends to make visible what this change regarding the structure of cartesian system and the task of metaphysic consist of. In the second part, the author intends to analyze a problem that was under suspicion from the beginning: Descartes' relationship with theology. This research in the end reinforces this opinion, that Descartes' position regarding theology is ambivalent.
The Meaning of Communication. Communication is living part of our human existence, in other terms: our basic way of living which could be named behaviour
When we communicate, we also change messages about the language we communicate with, not only about the object of communication. So, the communication about the language is based on the communication about the object: „the language about the language, the speaking about the speaking." The human communication happens between two or more people like an interaction between humans. Human relationships are communicative; they serve meanings which people have created, accepted and analised together. The philosophical hermeneutic puts in the front of reflection the human part of communication and its ontological meaning. The philosophical hermeneutic starts from this point: hermeneutically every human being is a communicative being. Communication is not only giving meaning, but also creating meanings. In the act of speaking two horizonts become one. Is this common horizont comes to light the meaning, the thruth which is never only mine, but always common. Communication is never just the tool of sy(instrument) of understanding, but also the space of human existence. Speaking, communication is a way of being in the space of language, is getting involved in the playground of life. The original speaking is when we commonly have relation with something. Speaking is not only speaking about something, telling about ourselves. Gadamer, Hans-Georg tells that the base of speaking is asking. The understanding in a communication is not only informing and executing our opinion, but getting involved in a community where we can't remain who we where.
The Materiality of Literature and Literary Language
This paper deals with the problem of the materiality of literature and literary language. Materiality is conceived as having a double meaning: it is an event as well as the trace of an event to which it is possible to return time and again. This hermeneutical perspective is contrasted by several contemporary and recent theoretical positions (those of Greenblatt, Bohrer, Kittler, Jauss, Gadamer and Paul de Man), which are in turn reinterpreted, in order to highlight the (un)readability of the mediated, non-attributive aspects of textual materiality. The theoretical argument is illustrated by relevant passages from the history ofmodern poetry, from Hofmannsthal to Celan.
"It's Not Quite Easy…" Jenő Péterfy's Review on Henrik Ibsen.
Jenő Péterfy was the first Hungarian critic who wrote about Ibsen's two plays presenting the famous playwright to the Hungarian readers in 1887, when the Norwegian author's works weren't translated into Hungarian. Péterfy intended to familiarize the Hungarians with Ibsen's art. This study analyses Péterfy's Ibsen-portrait against the background of the critic's drama- and tragedyconcept. Péterfy's responsiveness to modern literature, his vast knowledge of dramatic literature made him not only realize Ibsen's greatness, but understand the possible impediments arising during the recepcion of his works. Péterfy's writing is an invitation to read Ibsen's plays, to think together with the critic whose aim is to help the reader in the process of discovering Ibsen.
School Performances in Transylvania in the Interwar Period
School performances were frequent, teachers supported and encouraged pupils to act and stage plays, as they considered it part of the education, as it has been for centuries in schools of Transylvania. Yet the new historical circumstances strengthened this orientation.Theatre was considered the means and main possibility for preserving language and culture among the Hungarians of Transylvania, who after the I. World War found themselves in totally changed circumstances, within the borders of another country, Romania. The new circumstances forced them to adopt new strategies for survival. In order to find out more about school stages in Transylvania among the Hungarian minority, I analyzed a Catholic youth magazine edited in Cluj, called Jóbarát (Best Friend). In this monthly magazine read by pupils all over Transylvania, I found several plays and scenes, articles about books containing plays, reports on different school performances and even a theoretical approach of the theme. Analyzing all these contribute to a better overview on how school stages worked after the I. World War in Transylvania.