THE END OF ART AND PATOČKA’S PHILOSOPHY OF ART

In this essay I consider the end-of-art thesis in its metaphysical and empirical versions. I show that both use the correspondence theory of truth as the basis for their conception of the history of art. As a counterpart to these theories I have chosen Patočka’s conception of the history of art. His theory is based also on the relationship between art and truth, but he conceives truth in the phenomenological sense of manifestation. In the rest of the essay I seek to show the consequences Patočka’s conception has for the history of art. In the rst part, I set out to show Patocka’s critique of Hegel’s aesthetics as a system based on the correspondence theory of truth. In particular, I endeavour to explain his critique of some intrinsic problems of Hegel’s aesthetics, the general failure of Hegel’s system to achieve its goal, and, lastly, Hegel’s giving up on the meaning of the art in the present. I also seek to show that Danto’s version runs into the same problems and conclusions as Hegel’s. In the second part I discuss Patočka’s analysis of modern art and the aesthetic attitude, where he nds a hidden a nity between art and aletheia, which Hegel overlooked. e last part of the essay focuses on the consequences that the conception of the truth of art as aletheia have for the history of art. I conclude that art in such a conception represents an independent eld of the manifestation of being in history beside philosophy. Moreover, modern and contemporary art do not mean the end of art; rather, they have their place in art history based on aletheia, since they are more focused on the manifestation itself than on what is manifested. Unlike Hegel and Danto, therefore, Patočka retains the historical meaning of modern and contemporary art. His conception of the history of art, summed up under the idea of aletheia, has greater explanatory potential than Hegel’s and Danto’s conceptions, and it retains the historical meaning of modern and contemporary art

K fenomenologii masového umění a kultury

The study presented here stems from the interpretation of pop-art found in the work of Petr Rezek and Walter Biemel. According to these authors, we find in pop art procedures and forms linked with new types of art, such as film, the photograph, or comics, but without these works themselves being film, the photograph, or comics in the usual meaning of the word. The given form is instead reflected in these works. These authors similarly highlight that this is the case with the use of technology, which is used in pop art both on the level of content and in the form of production, and gives rise to the phenomenon of repetition. This repetition is not however the mere multiplication of things, but a reflection of technical reproduction itself. On the basis of both authors’ interpretations of pop art works, the study determines the moments that the phenomenology of mass art must explore. Specific emphasis is placed by the author on the transformation of our conception of the being of things. The solidity and impenetrability of things disappear and the medial, liquid moment of objects is accentuated. Both the thing and the work become a passage and a place of distribution. Our intentionality does not stop at the object itself, but is diverted further, to our own person in kitsch, to the human of flesh, to rational supercivilization, but alternatively to profit and commerce as well. Even though this character of mass culture is usually understood negatively in the phenomenological tradition, the author reaches the conclusion that what is presented in pop art is, instead of being a bad world, a different world

Patočkova raná filosofie umění

This essay analyses Patočka’s philosophy of art in the period before and during the Second World War. Since the philosophy of art in Patočka’s thinking is part of a broader philosophical debate, the first section of this essay introduces the main philosophical problems that Patočka was dealing with at this time. The second part of the essay introduces the place that art has in this broader philosophical context, from the point of view both of the artist and of the viewer. In any case, art for Patočka represents a historical force of spirit, that is, a reflection of a certain form of the lived world. The last two parts of this essay describe specific differences between art and other kinds of spiritual activity like philosophy, science, and religion, as well as the pre-reflexive form of these spiritual forces as represented in mythology. The author concludes that Patočka’s early philosophical thinking creates quite a coherent system in which art plays an important role

Historical time and political society in Patočka

The Diploma thesis Historical time and political society in Patočka is focused on the relationship between politics and history in Patočka's Herretical Essays in the Philosophy of History. Interpretation of this relationship takes in account Patočka's inspiration in Martin Heidegger, Hannah Arendt and Aristotle. Aim of this work is to illuminate Patočka's heretical notions of politics and history and reveal its stimulating as well as its problematic heritage

Pavel Zahrádka, Heteronomie estetické hodnoty. Sociologická kritika filozofické estetiky

Pavel Zahrádka, Heteronomie estetické hodnoty. Sociologická kritika filozofické estetiky, Host, Brno 2015, 239 s., ISBN 978-80-7491-490-

Art and Care of Soul in Jan Patočka

Summary: This work approaches Patočka's philosophy of art from the perspective of ‚care of the soul'. The first part of work describes evolution of the ‚care of the soul' in context of Patočka's philosophy of history from he 30s up to 70s. Based on this description I recognize experience of the soul as the experience of human freedom as inseparable from the ethical and methaphysical dimensions. The second part approaches art from this perspective.Patočka's intepretations of art show that Patočka saw art not only as a manifestation of human freedom, but as reflection of human position in the world and his relation to aletheia as well. However, art stays half way between myth and philosophy due to the fact, that the movement of freedom is not as absolute in art as it is in philosophy. This is evident in expressions that art takes from the fields of our emotions and experience and thus still remains for Patočka in connection with the world and our everydayness. Therefore art represents for Patočka only limited experience of the soul. It is mostly the momentum of transcendence that is important and interesting for Patočka in art, but not the results that, no matter how deep, are still insights about the things in the world. Powered by TCPDF (www.tcpdf.org

Art and Care of Soul in Jan Patočka

Summary: This work approaches Patočka's philosophy of art from the perspective of ‚care of the soul'. The first part of work describes evolution of the ‚care of the soul' in context of Patočka's philosophy of history from he 30s up to 70s. Based on this description I recognize experience of the soul as the experience of human freedom as inseparable from the ethical and methaphysical dimensions. The second part approaches art from this perspective.Patočka's intepretations of art show that Patočka saw art not only as a manifestation of human freedom, but as reflection of human position in the world and his relation to aletheia as well. However, art stays half way between myth and philosophy due to the fact, that the movement of freedom is not as absolute in art as it is in philosophy. This is evident in expressions that art takes from the fields of our emotions and experience and thus still remains for Patočka in connection with the world and our everydayness. Therefore art represents for Patočka only limited experience of the soul. It is mostly the momentum of transcendence that is important and interesting for Patočka in art, but not the results that, no matter how deep, are still insights about the things in the world. Powered by TCPDF (www.tcpdf.org