Příspěvek vyhodnocuje dosavadní zkušenosti Ústavu slavistiky FF MU s granty specifického vysokoškolského výzkumu, tj. s projekty zaměřenými na podporu publikační činnosti doktorandů. Tyto projekty řeší Ústav slavistiky pravidelně od roku 2010. Jedná se o projekty krátkodobé, trvající vždy jeden kalendářní rok. Kromě přípravy vystoupení na tuzemských i zahraničních konferencích je od roku 2013 vždy výstupem takového projektu kolektivní publikace doktorandů a pracovníků ústavu. and The paper evaluates the experience of the Department of Slavonic Studies at the Faculty of Arts, Masaryk University, with the Specific University Research Grants, i.e. projects focusing on the support of publishing activities of PhD students. These projects have been solved at the Department of Slavonic since 2010. The projects are short-term lasting always for one calendar year. Apart from preparations to present at local as well as foreign conferences, the output of the projects has always been joint publication of doctoral students and the department staff since 2013.
This contribution deals with establishing of the International Women's Day in selected land or national organisations of social democracy before the First World War. Its primary goal is to answer, whether the introduction of the "new revolutionary holiday" in 1911 led to significant qualitative shifts in the content of women's activities contrary to previous years. Did the new holiday become the most visible manifestation of the "revolutionary struggle" of the female workers' socialist movement? Was the establishing of the International Women's Day reflected in rhythm of socialist women's organisations? Were there any differences in the land organisations of so called autonomist and centralist wing of Czech land social democracy in Moravia, social democracy in Austria, Silesia and Galicia? An integral part of this text is to outline of position of the new feast in relation to other spring memorial days in the socialistic calendar.
Cílem článku je ukázat, že zdánlivě asymetrický vztah mezi teorií mysli a morálkou je ve skutečnosti symetrický. Totiž nejen, že lidé využívají teorii mysli k rozhodnutí, zda si agent zaslouží vinit a zda učinil něco morálně špatného (nebo si zaslouží chválit a učinil něco morálně dobrého), ale někdy samotný morální charakter situace může ovlivnit teorii mysli. Nejprve provedu krátký úvod do teorie mysli - co to je, jak ji používáme a jak nám může být nápomocna. Poté popíšu proces hodnocení morální situace se směrem od teorie mysli (zvážení agentových mentálních stavů, připsání konceptů agentovi) k morálce (vynesení morálního soudu). V tomto procesu figuruje důležitý koncept - koncept záměrného jednání - který může hrát významnou roli při rozhodování o vině (nebo chvále) agenta: pokud jednal záměrně, vina (nebo chvála) by měla být větší. Opravdu to takto funguje? A co laici? Jaký je lidový koncept záměrného jednání? Na tyto otázky se pokusím odpovědět s pomocí empirických dat, která poskytli Bertram Malle a Joshua Knobe, a představím pět podmínek lidového konceptu záměrného jednání. Poté se ve světle dat shromážděných Joshuou Knobem pokusím ukázat, že dřívější přístup ke vztahu mezi teorií mysli a morálkou jako jednosměrnému se zdá být neudržitelný. Způsobil agent vedlejší účinek záměrně? Dosáhl něčeho agent záměrně, ačkoli neměl dostatek potřebných dovedností? Výsledky Knobových experimentů naznačují, že lidé jsou nejspíše ovlivněni morálním charakterem samotného vedlejšího účinku nebo výsledku. Pokud je morálně špatný, agent jednal záměrně, avšak pokud je morálně dobrý, agent nejednal záměrně - tato asymetrie se nazývá "Knobův efekt". Rovněž se pokusím vyrovnat se s některými možnými námitkami. V závěru se budu zabývat určitými právnímu důsledky, které z tohoto nově symetrického vztahu mezi teorií mysli a morálkou vyvstávají. and The aim of this paper is to provide evidence, that seemingly asymmetrical relationship between theory of mind and morality is in fact symmetrical. That is, not only that people use theory of mind to determine whether the agent is blameworthy and did something morally bad (or praiseworthy and did something morally good), but sometimes the moral character of the situation itself might influence people's theory of mind. First, I will make a brief introduction to the theory of mind – what it is, how we use it and how it could be useful to us. Then I will describe the process of evaluation of moral situation with the direction from theory of mind (considering agent's mental states, ascribing concepts to the agent) to morality (make a moral judgment). In this process there is an important concept – the concept of intentional action – which can play a significant role in determining blameworthiness (or praiseworthiness) of an agent: if he acted intentionally, the blame (or praise) should be bigger. Does it really work that way? What about lay people? What is the folk concept of intentional action like? I will try to answer these questions with empirical data provided by Bertram Malle and Joshua Knobe and name five conditions for the folk concept of intentional action. Then, in the light of empirical data gathered by Joshua Knobe, I will try to show that former approach to the relation between theory of mind and morality as one-directional seems untenable. Did the agent brought about some side-effect intentionally? Did the agent achieve something intentionally, even though he did not have enough skill to do it? Results of Knobe's experiments indicate that people are most likely affected by the moral character of the side-effect or the outcome itself. If it is morally bad, agent acted intentionally, but if it is morally good it, agent did not act intentionally – this asymmetry is called "Knobe effect". Also, I will deal with some objections. Finally, I will discuss some of the legal consequences arising from this newly symmetrical relationship between theory of mind and morality.
In polemics between defenders of Western and Muslim social concepts both parties feel that they speak on behalf of their essential values. The former consider equality of women an important part of human rights. The latter claim that the sharīʿa protecte the dignity of woman and stability of family much better than the Western liberalism. -- In the paper an attempt is made to assess the position of woman in Islam from all relevant angles, starting from the core of religious beliefs. The Qur'ānic view has been recently reexamined by Riffat Hassan in what might be termed an attempt at introducing a Muslim feminist theology. In her reading of the Qur'ān, a message of equality and justice is shown i.a. through the absence of any mention of a creation from Adant's rib and through Allah's use of the grammatical dual number when addressing the first couple. The paper further discusses distinguished women in the Qur'ān (Mariam), in Muhammad's life and in Sufism (Rabīʿa), the refutation of female deities (related to the "satanic verses") and popular elaborations on demonic features of the Queen of Sheba (Bilqīs). ...
The position of women in Judaism has started to change in connection with the rise of the Reform movement at the beginning of the nineteenth century (Germany, England, USA). Reform Judaism has modified or completely abandoned many of the traditional Jewish beliefs, laws and practices in its effort to adapt Judaism to the changed social, political and cultural climate of the modern world. Reform Judaism considers itself to be in opposition to Orthodox Judaism and questions the binding force of the Biblical and Talmudic rituals, laws and customs. -- Within this new movement women have gradually gained access to the traditionally male-dominated spheres of scholarship and leadership in the communities. They have become equals in the area of religious decision-making and they have finally reached the ultimate symbol of the traditional male authority – the rabbinate. -- This study examines the notion of mitzvot in relation to the ways of arguing whether or not they are obligatory for women. The main part of the study looks at the changes made in the traditional liturgy (mehitzah, minyan), religious rituals (tallit, tzitzit), functions (rabbinate), and prayers and blessings (siddur), These last mentioned are especially illustrative of the changes as the Reform views on the equality of women are also reflected in prayer books. One of the most important features is the use of gender-neutral language found when speaking about humans but also about God, hitherto addressed in male terms such as Father. -- A special section is devoted to prayers and rituals newly created for and by women. In this respect, it is interesting to note that the originally abandoned rituals are coming back and new ones are being created to capture the unique female experience. This relatively new area of Jewish religious life has seen great boom with some of the rituals performed universally, others confined to individual communities.