TY  - JOUR
AU  - Krijnen, Christian
PY  - 2022
UR  - http://rifdt.instifdt.bg.ac.rs/123456789/2656
AB  - The founding fathers of modern philosophy of culture, the neo-Kantians, and especially the Southwest school, brought the concept of culture into play as a counter concept to that of nature. Taking Heinrich Rickert’s conception of culture as a starting point, the article shows how culture is conceived of as a self-formation of the (concrete) subject (agent). It leads to transcendental idealism of freedom, typical of a Kantian type of transcendental philosophy. However, in this self and world formation of the subject it is presupposed that nature is to any extent formable by values and thus by freedom. This presupposition cannot be accounted for properly within transcendental idealism. Hegel, by contrast, conceives of culture as a manifestation of the idea, leading to speculative idealism of freedom. The origin of culture, i.e., its original determinacy, should not be conceived of in terms of an opposition to nature, and consequently in the fashion of a subject (agent) of thought and action that forms itself by forming its world, culture. Rather, it should be conceived of in terms of a manifestation of the idea as the truly transcendental subject qua absolute ground of validity and thus the ground of being too. Nature and culture are both primarily determined by their ideal character and the relationships emerging therefrom.
AB  - Osnivači moderne filozofije kulture, neo-kantovci, a posebno jugozapadna škola, uveli su koncept kulture u rasprave kao kontra-koncept konceptu prirode. Uzimajući kao polaznu tačku koncepciju kulture Hajnriha Rikerta, pokazuje se kako se kultura shvata kao samoformiranje (konkretnog) subjekta (delatnika). Ona vodi ka transcendentalnom idealizmu slobode, tipičnom za kantovsku vrstu transcendentalne filozofije. Međutim, u ovakvom formiranju sebe i sveta subjekta pretpostavlja se da je priroda u nekoj meri uobličena vrednostima, a time i slobodom. U okviru transcendentalnog idealizma, ova pretpostavka se ne može uverljivo objasniti. Hegel, nasuprot ovome, shvata kulturu kao manifestaciju ideje koja vodi ka spekulativnom idealizmu slobode. Poreklo kulture, odnosno njenu prvobitnu determinisanost, ne treba shvatati u smislu suprotstavljanja prirodi, a shodno tome, ni u smislu suprotstavljanja subjektu (delatniku) mišljenja i delanja koji se formira tako što formira svoj svet, odnosno kulturu. Umesto toga, poreklo kulture trebalo bi da se shvati u smislu manifestacije ideje kao istinski transcendentalnog subjekta kao apsolutnog osnova valjanosti, a time i kao osnova samog bića. Priroda i kultura su prvenstveno određene njihovim idealnim karakterom i odnosima koji iz toga proizlaze.
PB  - Beograd : Institut za filozofiju i društvenu teoriju
T2  - Filozofija i društvo / Philosophy and Society
T1  - Culture and Freedom in Transcendental and Speculative Idealism
T1  - Kultura i sloboda u transcendentalnom i spekulativnom idealizmu
IS  - 2
VL  - 33
SP  - 407
EP  - 419
DO  - 10.2298/FID2202407K.
ER  - 

@article{
author = "Krijnen, Christian",
year = "2022",
abstract = "The founding fathers of modern philosophy of culture, the neo-Kantians, and especially the Southwest school, brought the concept of culture into play as a counter concept to that of nature. Taking Heinrich Rickert’s conception of culture as a starting point, the article shows how culture is conceived of as a self-formation of the (concrete) subject (agent). It leads to transcendental idealism of freedom, typical of a Kantian type of transcendental philosophy. However, in this self and world formation of the subject it is presupposed that nature is to any extent formable by values and thus by freedom. This presupposition cannot be accounted for properly within transcendental idealism. Hegel, by contrast, conceives of culture as a manifestation of the idea, leading to speculative idealism of freedom. The origin of culture, i.e., its original determinacy, should not be conceived of in terms of an opposition to nature, and consequently in the fashion of a subject (agent) of thought and action that forms itself by forming its world, culture. Rather, it should be conceived of in terms of a manifestation of the idea as the truly transcendental subject qua absolute ground of validity and thus the ground of being too. Nature and culture are both primarily determined by their ideal character and the relationships emerging therefrom., Osnivači moderne filozofije kulture, neo-kantovci, a posebno jugozapadna škola, uveli su koncept kulture u rasprave kao kontra-koncept konceptu prirode. Uzimajući kao polaznu tačku koncepciju kulture Hajnriha Rikerta, pokazuje se kako se kultura shvata kao samoformiranje (konkretnog) subjekta (delatnika). Ona vodi ka transcendentalnom idealizmu slobode, tipičnom za kantovsku vrstu transcendentalne filozofije. Međutim, u ovakvom formiranju sebe i sveta subjekta pretpostavlja se da je priroda u nekoj meri uobličena vrednostima, a time i slobodom. U okviru transcendentalnog idealizma, ova pretpostavka se ne može uverljivo objasniti. Hegel, nasuprot ovome, shvata kulturu kao manifestaciju ideje koja vodi ka spekulativnom idealizmu slobode. Poreklo kulture, odnosno njenu prvobitnu determinisanost, ne treba shvatati u smislu suprotstavljanja prirodi, a shodno tome, ni u smislu suprotstavljanja subjektu (delatniku) mišljenja i delanja koji se formira tako što formira svoj svet, odnosno kulturu. Umesto toga, poreklo kulture trebalo bi da se shvati u smislu manifestacije ideje kao istinski transcendentalnog subjekta kao apsolutnog osnova valjanosti, a time i kao osnova samog bića. Priroda i kultura su prvenstveno određene njihovim idealnim karakterom i odnosima koji iz toga proizlaze.",
publisher = "Beograd : Institut za filozofiju i društvenu teoriju",
journal = "Filozofija i društvo / Philosophy and Society",
title = "Culture and Freedom in Transcendental and Speculative Idealism, Kultura i sloboda u transcendentalnom i spekulativnom idealizmu",
number = "2",
volume = "33",
pages = "407-419",
doi = "10.2298/FID2202407K."
}

Krijnen, C.. (2022). Culture and Freedom in Transcendental and Speculative Idealism. in Filozofija i društvo / Philosophy and Society
Beograd : Institut za filozofiju i društvenu teoriju., 33(2), 407-419.
https://doi.org/10.2298/FID2202407K.

Krijnen C. Culture and Freedom in Transcendental and Speculative Idealism. in Filozofija i društvo / Philosophy and Society. 2022;33(2):407-419.
doi:10.2298/FID2202407K. .

Krijnen, Christian, "Culture and Freedom in Transcendental and Speculative Idealism" in Filozofija i društvo / Philosophy and Society, 33, no. 2 (2022):407-419,
https://doi.org/10.2298/FID2202407K. . .

TY  - JOUR
AU  - Krijnen, Christian
PY  - 2017
UR  - http://rifdt.instifdt.bg.ac.rs/123456789/1378
AB  - The contemporary debate on the social ontological foundations of 
organization does not, for methodological reasons, sufficiently get a grip on the phenomenon of organization. The original determinacy of organization remains presupposed. To render this implicit meaning of organization explicit, another, more embracing and in-depth methodology is needed. German idealist types of philosophy provide an extremely powerful methodology. In the philosophy of German idealism from Kant to Hegel, along with neo-Kantianism and up to contemporary transcendental philosophy, however, the idea of organization is not addressed. Indeed, it is a challenge to construct the idea of organization from the perspective of German idealism: the perspective of reason, and with that, of freedom. It results in a new framework for dealing with organization in theory 
and practice. The article constructs the idea of organization (and claims that it still makes sense to do so) within the framework of G.W.F. Hegel. It shows where the issue of organization should be addressed topologically in Hegel’s system of philosophy and what, then, organization shows to be here speculatively.
AB  - Savremena debata o socijalno ontološkim osnovama organizacije, iz metodoloških razloga, nedovoljno zahvata fenomen organizacije. Početno određenje organizacije ostaje pretpostavljeno. Da bi se ovo implicitno značenje – toga šta organizacija jeste – učinilo eksplicitnim, potrebna je drugačija, obuhvatnija i temeljnija metodologija. Filozofija nemačkog idealizma pruža veoma moćnu metodologiju. Međutim, u filozofiji nemačkog idealizma od Kanta do Hegela, neo-kantijanizma, pa sve do savremene transcendentalne filozofije, ideja organizacije nije obrađivana. Odista, izazov je konstruisati ideju organizacije iz tako idealističke perspektive: perspektive razuma i, uz to, slobode. Ovo nam pruža novi okvir za bavljenje organizacijom u teoriji i praksi. Članak konstruiše ideju organizacije (i drži se toga da i dalje ima smisla to raditi) unutar okvira G. V. F. Hegela. Pokazuje gde bi, topološki gledano, problemi organizacije trebalo da se obrađuju u Hegelovom filozofskom sistemu i, stoga, šta se ovde pokazuje da organizacija jeste spekulativno.
T2  - Filozofija i društvo/Philosophy and Society
T1  - The Very Idea of Organization: Towards a Hegelian Exposition
T1  - Sama ideja organizacije: ka hegelijanskom izlaganju
IS  - 3
VL  - 28
SP  - 526
EP  - 542
DO  - 10.2298/FID1703526
ER  - 

@article{
author = "Krijnen, Christian",
year = "2017",
abstract = "The contemporary debate on the social ontological foundations of 
organization does not, for methodological reasons, sufficiently get a grip on the phenomenon of organization. The original determinacy of organization remains presupposed. To render this implicit meaning of organization explicit, another, more embracing and in-depth methodology is needed. German idealist types of philosophy provide an extremely powerful methodology. In the philosophy of German idealism from Kant to Hegel, along with neo-Kantianism and up to contemporary transcendental philosophy, however, the idea of organization is not addressed. Indeed, it is a challenge to construct the idea of organization from the perspective of German idealism: the perspective of reason, and with that, of freedom. It results in a new framework for dealing with organization in theory 
and practice. The article constructs the idea of organization (and claims that it still makes sense to do so) within the framework of G.W.F. Hegel. It shows where the issue of organization should be addressed topologically in Hegel’s system of philosophy and what, then, organization shows to be here speculatively., Savremena debata o socijalno ontološkim osnovama organizacije, iz metodoloških razloga, nedovoljno zahvata fenomen organizacije. Početno određenje organizacije ostaje pretpostavljeno. Da bi se ovo implicitno značenje – toga šta organizacija jeste – učinilo eksplicitnim, potrebna je drugačija, obuhvatnija i temeljnija metodologija. Filozofija nemačkog idealizma pruža veoma moćnu metodologiju. Međutim, u filozofiji nemačkog idealizma od Kanta do Hegela, neo-kantijanizma, pa sve do savremene transcendentalne filozofije, ideja organizacije nije obrađivana. Odista, izazov je konstruisati ideju organizacije iz tako idealističke perspektive: perspektive razuma i, uz to, slobode. Ovo nam pruža novi okvir za bavljenje organizacijom u teoriji i praksi. Članak konstruiše ideju organizacije (i drži se toga da i dalje ima smisla to raditi) unutar okvira G. V. F. Hegela. Pokazuje gde bi, topološki gledano, problemi organizacije trebalo da se obrađuju u Hegelovom filozofskom sistemu i, stoga, šta se ovde pokazuje da organizacija jeste spekulativno.",
journal = "Filozofija i društvo/Philosophy and Society",
title = "The Very Idea of Organization: Towards a Hegelian Exposition, Sama ideja organizacije: ka hegelijanskom izlaganju",
number = "3",
volume = "28",
pages = "526-542",
doi = "10.2298/FID1703526"
}

Krijnen, C.. (2017). The Very Idea of Organization: Towards a Hegelian Exposition. in Filozofija i društvo/Philosophy and Society, 28(3), 526-542.
https://doi.org/10.2298/FID1703526

Krijnen C. The Very Idea of Organization: Towards a Hegelian Exposition. in Filozofija i društvo/Philosophy and Society. 2017;28(3):526-542.
doi:10.2298/FID1703526 .

Krijnen, Christian, "The Very Idea of Organization: Towards a Hegelian Exposition" in Filozofija i društvo/Philosophy and Society, 28, no. 3 (2017):526-542,
https://doi.org/10.2298/FID1703526 . .