When the Hungarian philosophy-history writing deals with the period before the one of Hungarian language writing of the so-called national philosophy history, and/or with the functions of school philosophy, it is inevitable to face that fact that the same authors and works compose the subject of – in our case Slovak – philosophy history. Problems resulting from it arise serious methodical issues. The mentioned fact itself is not the problem yet, since the joint past, and that from the 16th to the second half of the 18th century Upper Hungary and/or Transylvania were in the focus of the Hungarian philosophy, obviously enables the Slovak reserachers to examine the philosophical traditions of Upper Hungary from the point of view of their own culture history. Not mentioning that from one hand to the beginning of the 19th century „Hungarian consciousness“ set obstacles to minority classifications, on the other hand Slovakia of recent understanding did not exist, i.e. we cannot talk about institutionalised Slovak culture. We can state that one of the basic difference of Hungarian and Slovak handling of the issue to the middle of the 20th century is that to the interpretation of national philosophy already in the 19th century... continue reading →
The essay analyses Don Juan works from the aspect of the motives of sin and suffering. He thinks that the motive appeared because in the original literature figure of Dona Juan, the life of two historical persons, Don Juan Tenorio and Don Miguel de Manara were combined, and the issue of penance and suffering was assumed by Don Miguel. The author thinks that in the case of Don Juan it is not suffering, because he represents a morality conception based on modern, individual autonomy, that excludes the transcendental criteria of moralistic judging. According to him, the fall of Don Juan, was caused rather by the extinction of mistification, due to which the fate of Don Juan loses its tragedy character. The author demonstrates this theorem in representative Don Juan works, and autobiographic novels introducing Don Juan. continue reading →
The educational institutions mentioned in the title belonged in the 19th century not only to the most important Upper-Hungary’s schools, but they had also an important place in the cultural history of Hungary. Although, their role was not identical during the entire century. The Royal Academy was at the forefront of higher education in Hungary at the first part of the century, and then from 1875 (when the philosophical faculty was re-established), and the Evangelic Lycée was leading to the last third part of the century (when the theological academy was separated from it). Although in both institutions the teaching of Hungarian language and literature was present on different levels, with different emphasis, and in different role of chronology. The study deals with its history and contentual components. It is a fact that the academies were found by the Ratio Educationis at the end of the 18th century at the seat of study districts. In Upper-Hungary in two places: Bratislava (Pozsony) and Košice (Kassa). In Kassa the precedence of higher education were already present, since the two faculties (philosophy and theology) of the Jesuit University operated there before, although in Pozsony only the Evangelic lycée had the character of... continue reading →
Development of school system in Hungary in the 18″ – 19″ C. Upper-Hungarian Evangelic schools. The Evangelic College in Presov. Philosophy, law, and theology teaching. The outstanding teacher personali-ties of the college. The author in his paper examines, in connection to the development of school system in Hungary, whether the Hungárián and mainly the Upper-Hungarian schools were able to ease the civilisation incongruences in contrast to West Europe. The examination is made in connection with the Evangelic College in Presov. Consequently, he states: 1. From the very beginning, the college in Presov supported, adapted, and spread the contemporary knowledge (its teachers were well-prepared professionals and they dealt with their knowledge appropriately, and they did their best to separate knowledge and the happen-ings of actual politics). 2. Due to its locality conditions, but alsó accepting this determination, the college was a multicultural institution. It raised the “nation-al” principle present in the Protestant teaching to the value-oriented thinking of Kant’s philosophy, through which the worlds of “there is” (Sein) and “must” (Sollen) come intő a balanced relationship with each other. 3. Consequently, except tor little exceptions the college became a model of tolerance. continue reading →
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