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Johannes Fischer vs Vitaly Tseshkovsky
Chigorin Memorial (1990), Sochi URS
Indian Game: London System (A48)  ·  1/2-1/2



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Kibitzer's Corner
Premium Chessgames Member
  Domdaniel: I like draws. Even short ones, as long as a few novel moves are played and a balanced position is reached.

But abominations like this give *all* drawn games a bad name.

Premium Chessgames Member
  Stonehenge: Dutch ex-champion Rudy Douven has again experienced that playing a chess tournament in the USSR is no fun. At the start of the tournament in Sochi, only two foreigners and two grandmasters appeared to be present instead of the necessary four foreigners and three grandmasters. As the tournament progressed, the field was slowly but surely complete and many overdue games had to be completed. Grandmaster Vitaly Tseshkovsky really went overboard. He only had four days to play his eleven games and usually did so via a pre-filled score sheet on which a draw result was given. Douven was given the following choice against him: 1) He would not play and get a point for free. 2) He could get a draw after a few moves. 3) He could play with white. When Douven decided to the latter, he suddenly turned out to have black. According to Douven it was yet another proof that tournaments in the USSR are only organized for the creation of norms for their own people.

Het Parool, November 3 1990

Premium Chessgames Member
  whiteshark: In dieser Partie geht Johannes Fischer der Frage nach, wie es zu dieser Auffassung von Ethik als philosophische Reflexion auf Moral kommen konnte. Dazu untersucht er den <London System> Zusammenhang zwischen Aufklärung und Ethik. Aufklärung besteht in der Überwindung der <Chigorin Memorial (1990)> präsenzorientierten Wirklichkeitsauffassung in Mythos und Religion dadurch, dass der Standpunkt des urteilenden Denkens eingenommen wird. Das Leben vollzieht sich auch für den aufgeklärten Menschen unter den kontingenten Bedingungen von erlebter Wirklichkeitspräsenz. Ethik, so die These, ist der Versuch, im urteilenden Denken Orientierung zu gewinnen für das Leben innerhalb von Wirklichkeitspräsenz. Dies verdeutlicht Johannes Fischer einerseits für die antike Tugendethik und andererseits für die moderne Ethik. Letztere ist aus Bedingungen hervorgegangen, die auf das Judentum und Christentum zurückgehen. Wie Johannes Fischer zeigt, erhält sich in der Moral der Moderne die Präsenzorientierung der jüdisch-christlichen Religion in säkularisierter Gestalt. Die erwähnte <A48> Diskrepanz ist so begriffen die Diskrepanz zwischen der Präsenzorientierung der Moral und dem urteilenden Denken der Philosophie. Die Zukunft der Ethik liegt in der Überwindung dieser Diskrepanz, das heißt im Verzicht darauf, moralische Fragen im urteilenden Denken beantworten zu wollen. Die Alternative besteht in einer Ethik, die die Gründe des Handelns im Präsenzzusammenhang der Lebenswelt aufsucht.

Fischer, Johannes - Die Zukunft der Ethik

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