Studie se zabývá problematikou renesančních historiae naturalis, zejména potom vztahem, který v tomto žánru zaujímala empirie a tradiční vedení. Článek analyzuje rozdíly mezi historiae naturalis Starého světa (Gessner, Aldrovandi) a světa Nového (Oviedo, Hernández). Hlavním cílem textu je charakterizovat specifika těchto dvou typů "přírodní historie" a stejně tak ukázat jejich podobnosti a poukázat na "zdánlivé paradoxy". and The central theme of this study is the problematics of historiae naturalis in Renaissance, especially the relationship between empiricism and tradition in this genre. The paper analyses the differences between historiae naturalis of The Old World (Gessner, Aldrovandi) and historiae naturalis (these) of The New World (Oviedo, Hernández). The main goal is to characterize the specific forms of these two ways of natural history and, on the other hand, to show their similarities and point out the "seeming paradoxes".
This historically oriented study is dedicated to the German naturalist, mathematician and philosopher Ehrenfried Walther von Tschirnhaus (1651–1708) and aims to introduce his main philosophical-logical work, Medicina mentis. After a biographical overview, from which important connections emerge, the article sets out and comments upon his four empirical principles, which provide an overview of the philosophical theory of knowledge. The key theme of his main work is the art of invention (ars inveniendi) and the concept of science as applied algebra, which was an obvious influence on Tschirnhaus’s epistemology and logic. The thinking of this philosopher engages with the work of Descartes, Spinoza, Geulincx and Gassendi, with which – like Leibniz – he tries to harmonize. Although Tschirnhaus’s approach is in many regards dependent on other thinkers, he stands out for his appreciation of the controlled imagination in science and experimentation. The four empirical principles, then, emphasize inner experience and an a posteriori approach. and Tato historicky zaměřená studie je věnována německému přírodovědci, matematikovi a filosofovi Ehrenfriedu Waltheru von Tschirnhausovi (1651–1708) s cílem představit jeho hlavní filosoficko-logické dílo Medicina mentis. Po biografickém přehledu, z něhož vyplývají důležité souvislosti, jsou vyloženy a komentovány jeho čtyři empirické principy, které poskytují průřez filosofovou teorií poznání. Klíčovým tématem tohoto spisu je umění objevovat (ars inveniendi) a pojetí vědy jako aplikované algebry, které přirozeně ovlivnilo Tschirnhausovu epistemologii i logiku. Myšlení tohoto filosofa zpracovává podněty z díla Descarta, Spinozy, Geulincxe a Gassendiho, které se – podobně jako Leibniz – snaží harmonizovat. Přestože je Tschirnhausova koncepce v mnohém závislá na jiných myslitelích, vyniká oceněním kontrolované obrazotvornosti v oblasti vědy a experimentu. Čtyři empirické principy pak kladou důraz na vnitřní zkušenost a přístup a posteriori.
I consider and reject a specific criticism advanced by Korsgaard against virtue ethics and epistemology when these are conceived with the help of what she calls the image of the “Good Dog.” I consider what virtue ethics and epistemology would look like if the Good Dog picture of virtues were largely correct. I argue that attention to the features that make Korsgaard undermine the usefulness of virtues when conceived along the lines of the Good Dog picture reveals the opposite of what she claims. On the Good Dog picture, virtue ethics and epistemology are seen as more promising approaches to rationality than Korsgaard’s own advocacy of reflection.
Cílem článku je prozkoumat Hegelovu koncepci dialektiky a určit, které její prvky pronikají do pozice hermeneutické fenomenologie, v níž se, zvláště díky H.-G. Gadamerovi, pojem dialektičnosti zkušenosti stal důležitou součástí teorie rozumění. Článek vychází z přesvědčení, že motivy platónské dialektiky působí v hermeneutice společně s motivy Hegelovy dialektiky, jež svůj smysl čerpají z vývojové souvislosti moderní filozofie. V článku se proto jak Hegelovou koncepcí dialektiky, tak způsobem hermeneutického osvojení některých prvků této koncepce zabývám v širším kontextu moderní filozofie. Zvláštní pozornost je věnována pojmu dialektického zvratu. and The aim of the article is to explore Hegel's conception of dialectics and to determine what elements of this conception infiltrate into the position of hermeneutical phenomenology, where, thanks in particular to H.-G. Gadamer, the notion of the dialectic experience has become an important part of the theory of understanding. In hermeneutics, the motives of platonic dialectics are linked to the motives of Hegel's dialectics, which are rooted in the tradition of modern philosophy. The article therefore analyses both Hegel's conception of dialectics and the way some of its elements have been appropriated in hermeneutics in the broader context of modern philosophy. Extra attention is paid to the concept of dialectical turn.
This paper discusses totalitarianism against the background of Hegel's concept of ethical life (Sittlichkeit). It employs Hegel's concept of experience from the Phenomenology of Spirit so that the reader could "experience" totalitarianism (in Hegel's sense), and thereby apprehend a universal (sittlich) ethical life within the state as a true antidote against totalitarianism. "Hegel's" state, understood here as an emergent middle that balances between its relation to itself (domestic policy) and to the other states (foreign policy) is contrasted with the totalitarian state that suspended its self-relation in the name of its relation to the outside, either in the form of a "total war" (Hitler) or the "total peace" (Stalin). Contrasting the totalitarian state with that of Hegel's aims to reveal, in turn, the substantial defect of liberal thought. Despite the fact that "total war" and the "total peace" had taken place, liberal thought still stubbornly preoccupies itself with domestic issues, traditionally with the question of how to secure the "Maginot" line between the state and its citizens, at the expense of overcoming its own impoverished knowledge of the state as an instrument, since this utilitarian knowledge of the state combined with the fact that the state is also the sovereign individuality appearing on the scene of foreign relations turned out to be totalitarian. Totalitarianism and liberalism are thereby not understood simply as enemies but rather as a tragical couple. To reveal this mutually enforced interdependence, the paper illustrates it on different and more commonplace examples in order to clarify how liberal thought can overcome animosity against its totalitarian enemy, namely via "experiencing" totalitarianism as nothing but the hitherto unknown dark side of its own instrumental understanding of the state.
Scientific realism is a positive epistemic attitude towards the content of our best theories/models recommending belief in both observable and unobservable aspects of the world described by the sciences. This attitude has important metaphysical dimension. It is committed to the mind-independent existence of the world investigated by the sciences (Chakravartty 2013). In his papers Mathematics and Experience (2009) and Mathematics and Reality (2011) Ladislav Kvasz holds a position of instrumental realism. Kvasz claims that reality is instrumentally constituted and realism issue should be understood as a relation between two languages instead of world-language relation. Kvasz’s instrumental realism also suggests to build up an ontology of distinctions instead of an ontology of fillings. The paper deals with Kvasz’s version of instrumental realism critically and it aims to show that Kvasz’s position is much closer to antirealism than to scientific realism because it does not meet the metaphysical dimension., Vědecký realismus je pozitivním epistemickým postojem k obsahu našich nejlepších teorií / modelů, které doporučují víru v pozorovatelné i nepozorovatelné aspekty světa popsané vědami. Tento postoj má důležitý metafyzický rozměr. To je oddané mysli-nezávislá existence světa vyšetřovaného vědami (Chakravartty 2013). V příspěvcích Matematika a zkušenosti (2009) a Matematika a realita (2011) zaujímá Ladislav Kvasz pozici instrumentálního realismu. Kvasz tvrdí, že realita je instrumentálně konstituovaná a otázka realismu by měla být chápána jako vztah mezi dvěma jazyky místo vztahu světového jazyka. Kvaszův instrumentální realismus také navrhuje vytvořit ontologii rozdílů místo ontologie výplní., and Pavol Labuda
The contribution deals with such artistic texts in Slovak literature which trough their themes are cinfronting experience of a literary character with a difficult verifiable social situation and his/her intimate memory. The author of the contribution has chosen artistic texts of the authors representing different generations; it means that the theme and the problem differ on the background of political, historical and social changes and experience. Thus, literature in the kaleidoscope records and interprets a dramatic relationship of man to politics and historical changes.
Pozornosť autorky textu sa sústredila na rodovo exponovanú prózu M. Durasovej. Ambíciou nie je sonda do feministickej prózy. Skutočnosť, že v próze dominuje práca s literárnym časom a literárnym priestorom zaujala dominantné postavenie pri analýze a interpretovaní výrazu a možných významov v koncepte stratégie autorky a jej odraz v stratégii textu. Extrémne rozpätie literárneho času (vtedy - teraz), fyzického času rozprávačky a postavy (mladosť - staroba), odlišnosť literárneho priestoru (Ázia - Európa) vytvorili takú naračnú príležitosť pre ženskú postavu, v ktorej zaujme jej tenzijný vzťah voči všetkému, čo ju identifikuje ako konkrétny subjekt konzervatívnom spoločenskom prostredí. Senzuálne rozvíjaná erotická línia, zmyslové reflektovanie subjektu svojho jestvovania má svoje epicentrum v emocionálnej, sociálnej a rodinnej träume. Práve problému uchovania a navrstvovania traumy v pamäti sa premietol do kompozične precízne organizovanej deštrukcie tajomstva subjektu. and The author's attention is focused on the phenomenon of the strongly exposed motif of a family line in the prose work of M. Duras. The ambition of the study is not to analyse feminist prose, rather the fact that the dominant feature of the prose's poetics is handling with literary time and space which occupied a dominant position in the analysis and interpretation of literary expression and its potential meanings in the concept of the prose writer's strategy and its reflection in the strategy of the text itself. The extreme range of literary time (once - now), the physical time of the female narrator and the literary character (youth - old age), the otherness of literary space (Asia - Europe) formed a specific narrative chance for a female character in which she adopted the narrative position as a permanent tension in relation to all that identified her as a concrete subject in the conservative social environment. The sensually developed erotic plot, the sensual reflection of the subject of its existence has its focus in the emotional, social, and family trauma. The very problem of the protection and formation of the layers of the trauma in memory were reflected in the precisely organised composition of destruction of the secret of the subject's enigma.
The article deals with the Victor Turner’s anthropology of pilgrimage in the light of the journey to Compostela. First, an introduction to the concept of rites de passage and communitas is given. The following is a description of the Way of Saint James, its medieval and postmodern forms. The core of the study lies in the comparison of the ethnohistoric as well as ethnographic data and corresponding pilgrims’ competing discourses with the theory. It is argued that communitas may be conceived as a structuralist, sociological or psychological phenomenon, and that all of these levels may be included in the pilgrimage. Nevertheless, it is sustained that it depends on various circumstances and multiple discourses that operate and interact in the pilgrimage process. Finally, three Turner’s topics are stressed to be useful in the present anthropology of pilgrimage: the experience as subjective feeling, bodily practice, and sensual enjoyment. Using the arguments of Halbwachs, Bruner, Connerton or Stoller, a shift from general ideas, norms, values, systems and structures to specific images, feelings, experiences and goals is recognized. Thereby the Turner’s anthropology of performance and experience is situated within the particular direction of the postmodern turn and recent social theory.
This article presents the contemporary conception of “environmental pragmatism” as an alternative strategy, still little known in the Czech context, for the solution of the problem of the relation between nature and culture. The point of departure for this conception are the ideas of the classical pragmatists, especially the naturalism and ethics of John Dewey. This philosophy bears within it an immanent environmental direction and it issues in the “Third Way” in the ecological movement, finding a path between anthropocentrism and non-anthropocentrism; between individualism and holism; between instrumentalism and immanentism; between exploitation and preservation; between the dualisms of value and fact, aims and means, conservation and growth, and so on., Emil Višňovský., and Obsahuje poznámky a bibliografii