Ines Pereira Rodrigues: Jan Patočka’s “asubjective phenomenology” and “movement”
Patočka’s asubjective phenomenology and conception of “movement” point to a possible understanding of our relationship with the world (as well as of ourselves and the world) alternative to the subject-object model. The ego is not a determined entity but only comes to realize itself in its realizations (of actions, of meaning, of understanding) in the world. There is no determined "I" available to itself through self-reflection, but only as it manifests and realizes in the world. And in these actualizations of possibilities world possibilities are realized: given that the possibilities themselves, as well as the source of understanding, lie in the relation of humans to the world, neither is the "subject" encapsulated, nor is the world dead material to be molded at will. We are involved in a movement of becoming, of realization - in which we are both and simultaneously dancers and actors - and for which, because of it, we are responsible.

Francesco Tava: The Movement of Existence as a Political Problem On Jan Patočka’s philosophical and political commitment 
During a private seminar, which took place in 1973, one year after his definitive removal from university, Jan Patočka tried to define the necessity to give to the philosophical work a practical end. The meaning of this statement constitutes the beginning of my close examination and the occasion to figure out the deepest consequences of Patočka’s reflexion. Proceeding through a comparative analysis of his production during the late Sixties, my purpose will consist in pointing out the genesis of several concepts destined to become the fundamental categories which will mark the philosophy of Patočka, as so as his political commitment. The thesis I am trying to argue consists in showing how these two movements, the philosophical and the political one, are tightly intertwined, insomuch as it results impossible to understand one part without the other. Proceeding in this direction, we will be able to retrace the role played by this thought, until its end, in the historical context of his times. The figure emerging from this issue will be the one of the dissident, whose action will be recognized as the ultimate manifestation of the movement in which our existence consists.