Die bis heute maßgebliche Piatondeutung Schlegels wurzelt im Ideenkreis der Bewußtseins- und Bildungsgeschichte des neuzeitlichen Subjekts. Ihre Genesis erklärt ihren Erfolg in einer sich gern an Piaton spiegelnden Moderne, erweist sie aber als historisch inadäquat. Der gegenwärtige Wechsel vom romantischen zum postromantischen Platon-Paradigma wird dadurch argumentativ gestützt.

The article is an attempt to systematize views on the subject of history of philosophy. Starting point of the analysis are the conceptions occurring in the post-Kantian philosophy, where significant differences in understanding the history of philosophy reveals themselves. History of philosophy may be understood as doxography, as a history of concepts, as history of idea, as a history of problems or, finally, as a philosophical history of philosophy. Author presents main assumptions of each of before mentioned approaches, pointing to (...) the special value of history of philosophy treated as a history of problems and philosophical history of philosophy. Additionally author appeals to Polish researchers of that problem being Kazimierz Twardowski, Zbigniew Kuderowicz or Mieczysław Gogacz. Separate position in presented analysis takes hermeneutics and her characteristic criticism of the position presented by Wilhelm Dilthey. (shrink)