Příspěvek se věnuje proměnám pohádkového žánru, zejména žánrové variantě autorské pohádky. Kontextově je zohledněno provázání české dětské literatury s ruskou v letech 1948–1989. Za nejzajímavější žánrovou variantu 2. poloviny 20. století lze považovat tzv. filozofizující pohádku. and The paper deals with the transformations of the fairy-tale genre, especially the genre of the author's fairy-tale. The linkage between the Czech and Russian children literatures in 1948–1989 is taken into consideration with respect to the context. The "philosophizing fairy-tale" – as it is called – can be regarded as the most interesting genre variant of the second half of the twentieth century.
Predkladaná štúdia vychádza nielen zo snahy vytvoriť druhový a žánrový prehľad bohato rozvetvenej tvorby Terézie Vansovej (1857–1942), ale predovšetkým zo zámeru poukázať na jednotlivé žánrové presahy a posuny v tvorbe tejto významnej slovenskej autorky. Súčasné tendencie literárnej vedy poukazujú na fakt, že práve genologický aspekt skúmania Vansovej umeleckej literárnej tvorby môže prinášať nové pohľady na jej tvorbu, pričom s rovnakým úmyslom je písaný i tento článok. and The presented paper is not meant only as the attempt to create the genre overview of wide-branched literary production of Terezia Vansova (1857–1942), but primarily as the effort to point out concrete unique genre overlaps and genre shifts in the works of this eminent Slovak writer. Actual tendencies in a literary science indicate, that just genological aspect of analyses of Vansova's literary production could bring new perspectives of a perception of her literary works and this paper is intended as realization of these scientific tendencies too.
Současná literatura je bohatá na vznik autobiografických žánrů: memoárů, esejů a samozřejmě deníků různého typu a zaměření. Ve slovanských literaturách se v posledních letech objevují deníkové záznamy autorek, jež jsou věnovány dětem, jejich výchově, dospívání apod. Příspěvek je zaměřen na žánrové specifikum deníkových záznamů o dětech vznikajících v současné české literatuře, konkrétně v tvorbě žurnalistky Lucie Nachtigallové (roč. 1977). Cílem příspěvku je poukázat na žánrový posun Deníků fejsbukové matky ve vztahu ke klasickému příkladu deníků věnovaných dětem z pera slovenské spisovatelky Eleny Maróthy-Šoltésové (1855–1939) Moje deti. and Contemporary literature is rich in the emergence of autobiographical genres: memoirs, essays and, of course, diaries of different types and orientations. In recent years, the Slavonic literatures include diary records of female authors dedicated to children, their upbringing, adolescence and other features. The paper focuses on genre specific features of diary records on children that emerge in contemporary Czech literature, namely in the work of the female journalist Lucie Nachtigallová (born in 1977). The aim of the paper is to show a genre shift of The Facebook Mother's Diaries [Deníky fejsbukové matky] in relation to a classic example of diaries dedicated to children written by the Slovak female writer Elena Maróthy-Šoltésová (1855–1939) My Children [Moje deti].
Cílem článku, jenž vychází ze šířeji zaměřeného kvalitativního šetření, je seznámit čtenáře s problematikou žáků, kteří jsou v prostředí školy dlouhodobě označováni za šprty. Po nezbytném vymezení toho, kdo je v současné škole vnímán jako šprt, se pozornost přesouvá k popisu několika fází, jimiž šprti během svého vývoje v rámci školní třídy procházejí. and The aim of the article – which is based on a broadly defined qualitative research – is to introduce to the readers the topic of students labelled as nerds at their schools in the long term. The paper first expounds characteristics of nerds, and then describes several developmental stages in the classroom.
The article deals with the Islamic evaluation of the West or a phenomenon of the so-called "failure of the West" as treated in various trends of Islamic Reformism. The author stresses a multiplicity of reformist attitudes towards al-gharb - the West, which has been mostly understood as the space of Christian and colonial impact on the civilizational body of Islam. The alien values of the West have been accepted and absorbed, or - even more frequently - refused and resisted. Nevertheles, except of militant reformist movements in rather marginal areas of the Islamic world, major trends of modern Islamic thought were more or less based on an assumption of the success of the West, at least in certain key aspects of human life. However, by the end of the 1970s the concept of the failure of the Western civilization emerged as an important assumption. The author supposes, that the issue has at least two dimensions: (a) The perception of the West's failure seems to be a result of ever higher education and emancipation of inhabitation in most Islamic countries. Those people are much more politically aware then they used to be a half century ago. They ask for a new political and ideological milieu vis a vis non-popular regimes. In an ideological vacuum they escape from inauspicious reality to the well-known space of Islamic values, which comfort them. (b) Nationalist regimes of various colouring failed in their strive to separate the Islamic religion from the politics and the state. A secularist model of society, so familiar to both the capitalist and communist experience of the West, seems to be for the mainstream of today's Islamic reformism the most fatal historical mistake, which the Islamic societies have to avoid.
The term "Western esotericism" in this article stands for a comprehensive and varied collection of works, authors and lines of thoughts which are, in a certain sense, ideologically interrelated. This collection represents a peculiar way of thinking or spirituality which evolved as a part of the Western religious tradition in the Graeco-Roman and Hebrew-Christian cultural areas. -- Christology is not an often studied issue within the scope of Western esotericism. However, Christian impulses inspired several modern branches of Western esotericism at the end of the 19th century and in the first half of the 20th century. Namely there were the Theosophical Society and Anthroposophical Society, Christian Community and several Neo-Rosicrucian societies (Rosicrucian Fellowship, Lectorium Rosicrucianum, A.M.O.R.C.). ...