{"id":8929,"date":"2023-01-04T08:27:29","date_gmt":"2023-01-04T07:27:29","guid":{"rendered":"https:\/\/www.euroekonom.sk\/?p=8929"},"modified":"2024-05-13T14:58:05","modified_gmt":"2024-05-13T12:58:05","slug":"nemecka-klasicka-filozofia","status":"publish","type":"post","link":"https:\/\/www.vrtulniky.sk\/news\/nemecka-klasicka-filozofia\/","title":{"rendered":"Nemeck\u00e1 klasick\u00e1 filozofia"},"content":{"rendered":"

Nemeck\u00e1 klasick\u00e1 filozofia a idealizmus<\/h2>\n

Nemeck\u00fd klasick\u00fd idealizmus, ktor\u00fd sa za\u010dal rozv\u00edja\u0165 koncom 18.storo\u010dia b\u00fdva pova\u017eovan\u00fd za vrchol novovekej filozofie. Osvietensk\u00e9 my\u0161lienky prich\u00e1dzali do politicky roztrie\u0161ten\u00e9ho a hospod\u00e1rsky zaostal\u00e9ho Nemecka s\u00edce s oneskoren\u00edm, nemeck\u00fd klasick\u00fd idealizmus<\/strong> v\u0161ak prekro\u010dil hranice osvietenstva v ch\u00e1pan\u00ed rozumu<\/strong> t\u00fdm, \u017ee vyzdvihol jeho akt\u00edvnu, tvoriv\u00fa povahu<\/strong>, ktor\u00fa za\u010dlenil do historick\u00e9ho procesu<\/strong>.
\nNemeck\u00e1 klasick\u00e1 filozofia a idealizmus sa sp\u00e1ja sa s menami KANT, FICHTE, SCHELLING a HEGEL. Predstavite\u013eom materializmu <\/strong>v NKF je FEUERBACH (antropologick\u00fd materializmus). Boli to zv\u00e4\u010d\u0161a vysoko\u0161kolsk\u00ed profesori a na ich predn\u00e1\u0161ky prich\u00e1dzali aj v\u00fdznamn\u00e9 osobnosti verejn\u00e9ho \u017eivota. 1.polovica 19.storo\u010dia b\u00fdva ozna\u010dovan\u00e1 aj ako zlat\u00fd vek nemeckej kult\u00fary.<\/p>\n

Georg Wilhelm Friedrich Hegel (1770-1831)<\/h2>\n

\u017divotopis<\/h3>\n

Georg Wilhelm Friedrich Hegel sa narodil 27. augusta 1770 v Stuttgarte v Nemecku. Bol nemeck\u00fd filozof, predstavite\u013e nemeckej klasickej filozofie. Autor systematickej te\u00f3rie dialektiky (Dialektika). V\u00fdznamn\u00fdm sp\u00f4sobom ovplyvnil myslenie o \u0161t\u00e1te.
\n\u0160tudoval na gymn\u00e1ziu v Stuttgarte, kde sa zozn\u00e1mil s my\u0161lienkami osvietenstva a humanistick\u00e9ho klasicizmu, \u017eivo sa zauj\u00edmal aj o dejepis, pri\u010dom sa venoval historikom Thukydidesom a Tacitom. Nesk\u00f4r (1788) \u0161tudoval filozofiu a teol\u00f3giu na univerzite v T\u00fcbingene. Stret\u00e1val sa tu s my\u0161lienkami franc\u00fazskej revol\u00facie, ktor\u00e9 aj \u017eivo propagoval v tzv. \u201epolitickom klube\u201c. Do tohto klubu okrem in\u00e9ho patrili aj debaty o potrebe nov\u00e9ho mravn\u00e9ho vy\u0161\u0161ieho poriadku v Eur\u00f3pe. Po \u0161t\u00fadi\u00e1ch pracoval ako dom\u00e1ci u\u010dite\u013e no nesk\u00f4r z\u00edskal miesto profesora na univerzite v Berl\u00edne. Jeho predn\u00e1\u0161ky boli hojne nav\u0161tevovan\u00e9 a s\u00e1m bol medzi \u0161tudentmi ob\u013e\u00faben\u00fd. Umrel 14. novembra v roku 1831 v Berl\u00edne na choleru, ktorou ho nakazila jeho man\u017eelka. Ako ir\u00f3nia osudu vyznieva fakt, \u017ee jeho \u017eena sa vylie\u010dila, on ale nie.<\/p>\n

Hegelova filozofia<\/h3>\n

Georg Wilhelm Friedrich Hegel bol ve\u013emi ovplyvnen\u00fd Immanuelom Kantom, \u010do mo\u017eno vidie\u0165 v jeho filozofii. No nestoto\u017e\u0148uje sa s Kantom vo v\u0161etk\u00fdch bodoch.
\nVysvetlil cel\u00fd pr\u00edrodn\u00fd, historick\u00fd a duchovn\u00fd svet ako proces t.j ako nie\u010do, \u010do je v st\u00e1lom pohybe, v zmene a v\u00fdvine a z\u00e1rove\u0148 sa pok\u00fasil dok\u00e1za\u0165 vn\u00fatorn\u00fa s\u00favislos\u0165 v tomto pohybe a v\u00fdvine.
\nHegel vypracoval ucelen\u00fa dialektick\u00fa met\u00f3du<\/strong>, umo\u017e\u0148uj\u00facu pochopi\u0165 chod dej\u00edn, ktor\u00fa v\u0161ak aplikoval predov\u0161etk\u00fdm na v\u00fdvoj ide\u00ed, myslenia a poznania \u2013 jeho dialektika m\u00e1 preto idealistick\u00fd charakter. Vymedzil z\u00e1kladn\u00e9 kateg\u00f3rie<\/em> <\/strong>dialektiky a stanovil jej tri v\u0161eobecn\u00e9 z\u00e1kony<\/em><\/strong>: z\u00e1kon prechodu kvantity v kvalitu, z\u00e1kon vz\u00e1jomn\u00e9ho prenikania a stret\u00e1vania protikladov a z\u00e1kon neg\u00e1cie. V\u00fdvoj idey teda postupuje od ni\u017e\u0161\u00edch foriem k vy\u0161\u0161\u00edm v d\u00f4sledku prechodu kvantitat\u00edvnych zmien v zmeny kvalitat\u00edvne, pri\u010dom zdrojom v\u00fdvoja s\u00fa rozpory. Tento v\u00fdvoj sa odr\u00e1\u017ea aj v re\u00e1lnom svete.<\/p>\n

Skuto\u010dnos\u0165 pod\u013ea Hegela<\/h2>\n

Skuto\u010dnos\u0165 je pod\u013ea Hegela vytv\u00e1ran\u00e1 na\u0161im vedom\u00edm. Cel\u00e1 skuto\u010dnos\u0165 je vedom\u00edm a vo vedom\u00ed sa aj vyv\u00edja. Skuto\u010dnos\u0165 teda vych\u00e1dza z jedin\u00e9ho princ\u00edpu a to z ve\u010dnej absol\u00fatnej idei, ktor\u00e1 sa neust\u00e1le vyv\u00edja a zo seba tvor\u00ed \u010fal\u0161ie veci a javy. Inak povedan\u00e9 v\u0161etko bytie (duchovn\u00e9 \u010di pr\u00edrodn\u00e9) je stup\u0148om v\u00fdvoja ducha. Hegel je absol\u00fatny idealista, lebo je presved\u010den\u00fd o skuto\u010dnosti, \u017ee bytie a myslenie je jedno a to ist\u00e9. Bytie sa pri tom vyv\u00edja cez protiklady v zmysle vzorca \u201et\u00e9za \u2013 antit\u00e9za \u2013 synt\u00e9za\u201c.<\/strong>
\nHegel rozli\u0161uje \u013eudsk\u00e9ho ducha a bo\u017esk\u00e9ho ducha, ktor\u00fd nesk\u00f4r nevyhnutne musia splyn\u00fa\u0165. \u013dudsk\u00e9ho ducha pova\u017euje Hegel za obraz bo\u017eieho ducha.
\nHegel ch\u00e1pe Boha ako Boha, ktor\u00fd sa neust\u00e1le vyv\u00edja – ako absol\u00fatnu ideu. (Nie je to kres\u0165ansk\u00e9 ch\u00e1panie Boha).
\nHegelov filozofick\u00fd syst\u00e9m hovor\u00ed o tom, \u017ee ka\u017ed\u00fd dok\u00e1\u017ee pozna\u0165 podstatu sveta, potrebuje len spr\u00e1vne uva\u017eova\u0165 bez chybn\u00fdch \u00fasudkov. Protire\u010denia pri tom treba ch\u00e1pa\u0165 ako br\u00e1nu resp. prechod na vy\u0161\u0161ie \u0161t\u00e1dium poznania. Pod\u013ea Hegela je nevyhnutn\u00e9 pozna\u0165 dejiny. Dejiny s\u00fa vlastne ist\u00e9 udalosti, ktor\u00e9 nie je mo\u017en\u00e9 ch\u00e1pa\u0165 izolovanie, ale v r\u00e1mci re\u0165aze my\u0161lienok, ktor\u00e9 dejiny tvoria. Len dejiny n\u00e1s nau\u010dia, ktor\u00e1 my\u0161lienka bola spr\u00e1vna \u010di nespr\u00e1vna, ktor\u00fd \u00fakon nevyhnutn\u00fd \u010di postr\u00e1date\u013en\u00fd.
\nMedzi najv\u00fdznamnej\u0161ie diela G. W. F. Hegela patria nasledovn\u00e9 diela:<\/p>\n

    \n
  1. Fenomenol\u00f3gia ducha<\/strong> \u2013 je to najv\u00fdznamnej\u0161ie Hegelove dielo, ktor\u00e9 sa zaober\u00e1 vysvetlen\u00edm jeho filozofick\u00e9ho syst\u00e9mu, a jeho fungovan\u00edm. Do\u010d\u00edtame sa v \u0148om aj o syst\u00e9me dej\u00edn.<\/li>\n
  2. Logika <\/strong>\u2013 v tomto diele sa zaober\u00e1 prv\u00fdm \u0161t\u00e1diom v\u00fdvoja ducha<\/li>\n
  3. Filozofia pr\u00edrody<\/strong> – v tomto diele sa Hegel venuje predo v\u0161etk\u00fdch antit\u00e9ze a teda druh\u00e9mu \u0161t\u00e1diu v\u00fdvinu ducha<\/li>\n<\/ol>\n

    Filozofia bytia<\/h3>\n

    Hegel sa nevenoval jedine filozofii bytia. U\u017e ako \u0161tudent bol \u010dinn\u00fd v politickom klube a zast\u00e1val my\u0161lienky franc\u00fazskej revol\u00facie. Svoje politick\u00e9 n\u00e1zory prezentoval vo svojom diele „Sk\u00famanie o z\u00e1kladoch politickej ekon\u00f3mie<\/strong>“
    \nV\u00fdznamn\u00fdm sp\u00f4sobom ovplyvnil myslenie o \u0161t\u00e1te. Jeho defin\u00edcia \u0161t\u00e1tu vych\u00e1dza z te\u00f3rie politiky zalo\u017eenej na pr\u00e1vach: pod\u013ea Hegela je \u0161t\u00e1t uskuto\u010dnenie mravnej idey.
    \nHegel nech\u00e1pe \u0161t\u00e1t ako \u010disto in\u0161trument\u00e1lnu entitu, vytvoren\u00fa praktick\u00fdm \u013eudsk\u00fdm zmyslom za \u00fa\u010delom podpory individu\u00e1lnych cie\u013eov aj ke\u010f \u0161t\u00e1t obsahuje prvky \u201esubjekt\u00edvnej slobody\u201c.
    \n\u0160t\u00e1t je nadraden\u00fd rodine aj ob\u010dianskej spolo\u010dnosti. Pri koncipovan\u00ed \u0161t\u00e1tu Hegel zd\u00f4raz\u0148uje \u00falohu v\u00f4le.
    \nExistencia \u0161t\u00e1tu u Hegela je predov\u0161etk\u00fdm pre zabezpe\u010denie slob\u00f4d jednotlivcov, pod \u0161t\u00e1tom rozumie najm\u00e4 politicky zorganizovan\u00fa spolo\u010dnos\u0165, je proti n\u00e1siln\u00fdm z\u00e1sahom \u0161t\u00e1tu.<\/p>\n

    Fenomenol\u00f3gia ducha<\/h3>\n

    Heglova Filozofia Ducha vych\u00e1dza z predpokladu, \u017ee dejiny prebiehaj\u00fa nevyhnutne a nie n\u00e1hodne a s\u00fa v\u00fdvojom ducha. T\u00fato problematiku rozpracov\u00e1va vo Fenomenol\u00f3gii Ducha – svojom prvom ve\u013ekom diele, ktor\u00e9 vydal v roku 1806. Fenomenol\u00f3gia ako ju ch\u00e1pal Hegel, je n\u00e1uka o tom, ako sa n\u00e1m veci javia. Duch sa zjavuje v dejin\u00e1ch (Duch nie je Boh). Ducha spozn\u00e1vame tak ako sa jav\u00ed na\u0161im mysliam, teda tak, ako sa jav\u00ed Duch sam\u00e9mu sebe. Duch pozn\u00e1va s\u00e1m seba v priebehu dej\u00edn. Za\u010d\u00edna jednoduchou formou vedomia, ktor\u00e1 sa ale v dejin\u00e1ch uk\u00e1\u017ee ako neadekv\u00e1tne, preto sa zmen\u00ed na in\u00fa, a t\u00e1 zase na in\u00fa a\u017e pr\u00eddeme k absol\u00fatnemu poznaniu. V\u00fdvoj vedomia je nevyhnutn\u00fd a cie\u013eom nie je pozna\u0165, ako sa n\u00e1m svet jav\u00ed, ale pozna\u0165 svet o sebe, skuto\u010dnos\u0165 sam\u00fa (v tom sa l\u00ed\u0161i od Kanta).
    \nNajz\u00e1kladnej\u0161ou formou vedomia je zmyslov\u00e1 istota \u2013 subjekt zaznamen\u00e1va d\u00e1ta prijat\u00e9 zmyslami a m\u00e1 istotu nejak\u00e9ho \u201etoto\u201c, \u201etu\u201c, a \u201eteraz\u201c. Tak\u00e9to poznanie je v\u0161ak nemenn\u00e9 a bez univerz\u00e1lnych pojmov. T\u00e1to forma teda s\u00edce predstavuje \u010dist\u00e9 poznanie, no neadekv\u00e1tne, preto je nevyhnutn\u00e9 n\u00e1js\u0165 univerz\u00e1lny pojem. \u010clovek, nem\u00f4\u017ee len pas\u00edvne prij\u00edma\u0165, mus\u00ed svoje poznatky taktie\u017e usporiadava\u0165, da\u0165 ich do s\u00favislost\u00ed a zjednoti\u0165. Druh\u00fd stupe\u0148 preto predstavuje vnem, kedy vedomie klasifikuje objekty s oh\u013eadom na ich univerz\u00e1lne platnosti, av\u0161ak aj toto sa uk\u00e1\u017ee ako nedostato\u010dn\u00e9, a tak vznik\u00e1 tret\u00ed stupe\u0148 \u2013 rozva\u017eovanie. To je stupe\u0148, kedy vedomie uklad\u00e1 realite svoje vlastn\u00e9 z\u00e1kony (Newtonove z\u00e1kony). Vedomie kon\u0161truuje term\u00edny ako \u201ev\u00e1ha\u201c, \u201esila\u201c, ktor\u00e9 s\u00fa nevidite\u013en\u00e9 \u2013 sk\u00fa\u0161a v podstate pozna\u0165 seba sam\u00e9, reflektova\u0165 seba sam\u00e9, porozumie\u0165 svojim v\u00fdtvorom.
    \nV Druhej \u010dasti Fenomenol\u00f3gie Ducha Hegel pokra\u010duje \u2013 po prvej \u010dasti nazvanej \u201eVedomie\u201c teda prich\u00e1dza \u010das\u0165 druh\u00e1 \u201eSebavedomie\u201c. Sebavedomie je takej povahy, \u017ee nem\u00f4\u017ee existova\u0165 samostatne, v izol\u00e1cii, ale potrebuje nejak\u00fd kontrast, vo\u010di ktor\u00e9mu by sa mohlo vymedzi\u0165. Vymedzuje sa vo\u010di vonkaj\u0161iemu a medzi sebavedom\u00edm a vonkaj\u0161\u00edm panuje vz\u0165ah l\u00e1ska – nen\u00e1vis\u0165. Sebavedomie h\u013ead\u00e1 pravdu a t\u00fa mo\u017eno pod\u013ea Hegela z\u00edska\u0165 pr\u00e1cou a premenou sveta \u2013 sebavedomie si mus\u00ed svet prisvoji\u0165, aby ho mohlo spozna\u0165. Bez soci\u00e1lnych vz\u0165ahov nie je \u010dlovek schopn\u00fd sebavedomia. Sebavedomie potrebuje uznanie a poznanie, preto sa sna\u017e\u00ed zni\u010di\u0165 druh\u00e9 sebavedomie \u2013 vz\u0165ah dvoch sebavedom\u00ed je teda neust\u00e1ly boj, kedy jedno je v\u00ed\u0165azom, druh\u00e9 porazen\u00fdm, a tak vznik\u00e1 vl\u00e1dca a ovl\u00e1dan\u00fd, jedno nez\u00e1visl\u00e9, druh\u00e9 z\u00e1visl\u00e9. Vznik\u00e1 vz\u0165ah p\u00e1n \u2013 rab, kde ale p\u00e1n nem\u00f4\u017ee rozvin\u00fa\u0165 svoje Sebavedomie dostato\u010dne, zatia\u013e \u010do rab pozn\u00e1va v pr\u00e1ci, \u017ee m\u00e1 svojho ducha, tvoriv\u00e9ho ducha, ktor\u00e9ho pretv\u00e1ra na svoj obraz, a tak s\u00e1m seba pozn\u00e1va. Duch raba sa teda zhmot\u0148uje, objektivizuje. Ak sa v\u0161ak predmet tvorby stal majetkom niekoho in\u00e9ho, stratil tak rab svoje zobjektivizovan\u00fa esenciu, do ktorej vklad\u00e1 to najlep\u0161ie zo seba sam\u00e9ho (t\u00fdmto momentom sa in\u0161piroval Marx \u2013 kapitalizmus odcudzuje robotn\u00edka sebe sam\u00e9mu a preto je nutn\u00e1 beztriedna spolo\u010dnos\u0165.).
    \nPredpokladom slobody je slobodn\u00fd Duch, sloboda je riaden\u00e1 rozumom a \u010doko\u013evek je prek\u00e1\u017ekou rozumu, je aj obmedzen\u00edm slobody ducha. Duch v\u0161etko kontroluje, \u010di je racion\u00e1lne usporiadan\u00e9. Hegel tvrd\u00ed, \u017ee \u013eudsk\u00e9 mysle s\u00fa prepojen\u00e9, preto\u017ee zdie\u013eaj\u00fa univerz\u00e1lny rozum, s\u00fa aspektom ducha samotn\u00e9ho. Najv\u00e4\u010d\u0161ou prek\u00e1\u017ekou racion\u00e1lneho usporiadania sveta je, \u017ee indiv\u00eddua si neuvedomuj\u00fa, \u017ee ich mysle s\u00fa s\u00fa\u010das\u0165ou tohto univerz\u00e1lneho ducha. Ak maj\u00fa by\u0165 \u013eudia slobodn\u00ed, musia si uvedomova\u0165 racion\u00e1lnu, teda univerz\u00e1lnu povahu svojho intelektu, a pr\u00e1ve toto vedomie je absol\u00fatny poznan\u00edm. Hegel sa tu predstavuje ako absol\u00fatny idealista. Na\u0161e vedomie je to, \u010do kon\u0161tituuje posledn\u00fa realitu \u2013 idei \u2013 poslednou skuto\u010dnos\u0165ou preto nie je hmota, ale Duch.<\/p>\n

    Duch kon\u0161truuje skuto\u010dnos\u0165<\/h3>\n

    Duch kon\u0161truuje skuto\u010dnos\u0165, preto je ho mo\u017en\u00e9 pozna\u0165 absol\u00fatne. Absol\u00fatne poznanie dosahujeme, ke\u010f duch zis\u0165uje, \u017ee to, \u010do sa sna\u017e\u00ed spozna\u0165, je on s\u00e1m. (Duch kon\u0161tituuje skuto\u010dnos\u0165 od za\u010diatku, no sprvu ju pova\u017euje za \u010dosi nepriate\u013esk\u00e9ho a sebe protikladn\u00e9ho, nez\u00e1visl\u00e9ho, cudzieho). A\u017e ke\u010f duch precitne, ke\u010f zist\u00ed, \u017ee skuto\u010dnos\u0165 je jeho v\u00fdtvorom, potom pozn\u00e1va skuto\u010dnos\u0165 priamo a bezprostredne ako seba sam\u00e9ho.
    \nCit\u00e1t: <\/strong>\u201e Cie\u013e je s\u00fahrn prostriedkov, vynalo\u017een\u00fdch na jeho dosiahnutie.\u201c<\/em><\/p>\n

    Aplikovanie do s\u00fa\u010dasn\u00e9ho mana\u017ementu<\/h3>\n

    \u201e\u010clovek, ktor\u00fd chce by\u0165 v \u017eivote \u00faspe\u0161n\u00fd, mus\u00ed pl\u00e1nova\u0165 svoju bud\u00facnos\u0165 ,nesmie sa spolieha\u0165 na n\u00e1hodu a dosiahne svoj vyt\u00fd\u010den\u00fd cie\u013e.\u201c<\/p>\n","protected":false},"excerpt":{"rendered":"

    Nemeck\u00e1 klasick\u00e1 filozofia a idealizmus Nemeck\u00fd klasick\u00fd idealizmus, ktor\u00fd sa za\u010dal rozv\u00edja\u0165 koncom 18.storo\u010dia b\u00fdva pova\u017eovan\u00fd za vrchol novovekej filozofie. Osvietensk\u00e9 my\u0161lienky prich\u00e1dzali do politicky … <\/p>\n","protected":false},"author":17,"featured_media":24824,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[128,553],"tags":[],"class_list":["post-8929","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ekonomia","category-vzdelavam-sa"],"yoast_head":"\nNemeck\u00e1 klasick\u00e1 filozofia<\/title>\n<meta name=\"description\" content=\"Nemeck\u00e1 klasick\u00e1 filozofia a idealizmus. 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