'Croatian Philosophical Society (Hrvatsko filozofsko drustvo)'
Abstract
U radu se komentiraju neki aspekti filozofske relevancije Bhagavadgîte povodom novog izdanja u hrvatskom prijevodu Gorana Kardaša s kritičkim aparatom i intertekstualnom studijom: s jedne strane, intertekstualnost se, kao imanentnije načelo analize, prikazuje kao legitimni nastavak logike komparativizma u historijama ideja i ujedno kao nužni supstitut komparativne metode; s druge strane, intertekstualnost se kao načelo analize prevodi sa filološke i sadržajno-historijske razine analize u model sinkronijskog poretka različitih diskursâ. Takva zamjena filološke razine konceptualnom i diskurzivnom omogućuje da se na Bhagavadgîti uoče kako »postmoderne« forme iskaza (citativnost, eklekticizam) tako i neki temeljni sadržajni koncepti (subjekt, sloboda, dužnost, odgovornost) koji se tradicionalno pripisuju »modernosti« od Kantove ideje »moralnosti« i njezine kritike u Hegelovoj ideji »običajnosti«; završno se komentiraju još jednom razlozi poznatog zaokreta u Hegelovu stavu prema »isključenju filozofije Istočnjaka« iz povijesti filozofije nakon pojave Gîte u prijevodu Wilhelma von Humboldta, čiji jezično-teorijski rad predstavlja ishodište suprotne, nietzscheovske linije suvremene filozofije.This paper comments on some of the aspects of the philosophical relevance of Bhagavad-Gîtâ in view of the fact that a new edition was published in Croatian translation by Goran Kardaš with a critical review and an intertextual study: on the one hand, intertextuality – as a more immanent principle of analysis – is disclosed as the legitimate extension of the logic of comparativism in the histories of ideas and, at the same time, as the necessary substitute for the comparative method; on the other hand, however, intertextuality – as a principle of analysis – is transposed from the philological and content-historical level of analysis into a model of a synchronic system of diverse discourses. Such substitutions of the philological level with a conceptual and discursive level enable one to recognise both “postmodern” forms of expression (citationism, eclecticism) and a number of fundamental content concepts (subject, freedom, duty, responsibility) in Bhagavad-Gîtâ, concepts which have traditionally been ascribed to “modernism” from Kant’s idea of “reflective morality” and its critique in Hegel’s idea of “morality” as custom. Finally, the author comments on the reasons behind the famous change in Hegel’s attitude towards “the exclusion of Eastern philosophy” from the history of philosophy as a result of the publication of Gîtâ in Wilhelm von Humboldt’s translation, whose linguistic-theoretical work represents the origin of the opposite, Nietzschean line of contemporary philosophy
