Abstract

Filozofija v zadnjih štiridesetih, petdesetih letih, nekako odkar je Heidegger odposlal svoje Pismo o humanizmu, razvija posebno »praktično teorijo«. Motrenja, ki izhajajo iz filozofske kulture, se prav zavoljo tega izhodišča skorajda nujno znajdejo v »filozofiji kulture«, ne da bi bil podan smoter. Nujnost take premestitve iz »prve« v »drugo« filozofijo prihaja namreč iz same nuje motriteljskega duha , ki je nekdaj vzniknil v kulturi filozofije, tej skrbi za dušo, in je brezdušno poniknil v nekem stanju, ki je filozofijo tako rekoč primoralo, da se prične ukvarjati s kulturo, z njenimi drobci, raztrganinami, zavržki, z nedoločnostjo, ki je postala splošna in pomeni veliko več kot pa le »nelagodje v kulturi«. Kajti, če kaj, potem danes ni več jasno to, kako kultura definira položaj človeka.In the last forty or fifty years, from the moment Heidegger sent his Letter on Humanism, philosophy has developed a special “practical theory”. Exactly due to these starting points, reflections stemming from philosophical culture almost necessarily find themselves in the “philosophy of culture”, without a given purpose. The necessity of such a transposition from the “first” into the “second” philosophy comes from the very need of the speculative mind , which at a certain point in time appeared in the culture of philosophy, this care for the soul, and soullessly died away in a certain condition which forced philosophy to tackle the culture, its fragments, raggedness, trash, indefiniteness, which has become a general phenomenon and means so much more than just a “discomfort in culture”. For if anything, it is no longer clear today as to in what way does the culture define the human condition