There was published a pamphlet called Aké bude Slovensko o sto rokov? (1920), [What will Slovakia be like in 100 years?] just a century ago. It offered a vision of Slovak national state's future – the state flourishing with social welfare, scientific and technological progress and moral maturity of citizens. Adaptation of "happy national home" idea for future, written by engineer Jozef Dohnány (1873 – 1947), carries marks characteristics for utopias. The conference paper approaches to Dohnány's vision as to a branch of modern dynamic utopic phenomenon, creating a communication space, especially in the 19.th and 20.th century, for expressing desires and ideals, testing possibilities of mental borders and calling for social or political mobilization in favour of achievement realistic, or even unrealistic aims. The paper uses interdisciplinary interpretative approach for analysis of Dohnány vision's ideological structure, compares it in relation to More's prototype of utopia and refers to representations of "period's presence" in utopic genre.
The author of this study focuses on the issue of the church topography of the city of Nitra, which has not been adequately addressed until now, as the research of the earlier history of this important Slovak city was hindered by an absence of relevant sources. The old archive of the city was destroyed by fire before 1679 and also the city and many of its sacral buildings were destroyed during the Ottoman occupation. The author focuses on the localization and patronage of key sacral objects in the privileged Lower Town (St Peter's Chapel, St Andrew's Church, the Monastery of the Virgin Mary, the Church of the Virgin Mary at Calvary and others). His conclusions allow us to correct the topographical map of the city and to draw up a new map of the topography of Nitra before the end of the 16th century, capturing definitively located sacral buildings in the privileged Lower Town.
Predkladaná štúdia analyzuje, porovnáva a hodnotí koncept evolučnej ontológie Josefa Šmajsa a etiku sociálnych dôsledkov Vasila Gluchmana. Na jednej strane sa zameriava na určité podobnosti, ktoré tieto dve teórie spájajú, na druhej strane identifikuje odlišnosti, a to najmä v kontexte environmentálnej etiky. Obidve koncepcie vznikali ako originálne teórie približne v rovnakom období v dvoch susediacich krajinách, pričom sú stále veľmi inšpiratívne, otvorené kritike a pomerne reflektované filozoficko-etickou obcou. and The article deals with an analysis, comparison and evaluation of Evolutionary Ontology by Josef Šmajs and Ethics of Social Consequences by Vasil Gluchman. It focuses on the similarities between the two theories as well as on some of their differences, especially in relation to environmental ethics. Both theories were created simultaneously in two bordering countries and are still to a great extent inspirational, open to criticism and reflected in the philosophical and ethical community.
Úlohou umelej inteligencie (UI) v Turingovom teste je imitovať človeka do takej miery, aby vyšetrovateľ nebol schopný rozlíšiť stroj od človeka. S príchodom hlbokého učenia (DL) (podkategória UI) sa však situácia mení, pretože sa tieto systémy namiesto simulovania ľudskej inteligencie zameriavajú na riešenie konkrétnych problémov. Z dôvodu, že tieto umelé systémy nesimulujú ľudskú inteligenciu, sa otvára otázka, či nie je Turingov test v problematike hlbokého učenia irelevantný. Na problém sa je možné pozrieť v troch častiach. Po prvé, sa je potrebné zamerať na aplikačné využitie Turingovho testu v Loebnerovej cene, v ktorej sú kladené otázky zamerané na aspekty ľudskej inteligencie – učenie, usudzovanie a porozumenie. Po druhé, je možné považovať za problém, že sa v Turingovom teste rozumie pod inteligenciou iba všeobecná ľudská inteligencia. Keďže ani DL touto formou inteligencie nedisponuje, je možné bez pochýb označiť túto UI za neinteligentnú? Nakoniec je otázne, či by vlastne malo zmysel, aby účelovo zameraná UI, akou je DL, absolvovala Turingov test, nakoľko samotný test žiadne ďalšie poznatky o analýze problémov alebo inteligencii neprináša. and The role of artificial intelligence in the Turing test is to imitate human beings to such an extent that people will not realize it is a machine. With the rise of deep learning (a subcategory of AI), the situation is changing rapidly as the new systems do not focus on imitating human intelligence but emphasize thorough solutions to specific issues. The main difference between predefined AI and deep learning (DL) is that these systems are self-learning and have verifiable results. Firstly, we need to analyse the application of the Turing test in the Loebner Prize because, there, the primary emphasis is on aspects of human intelligence – learning, reasoning and understanding. Secondly, in the Turing test, only general intelligence is considered, and this can be questionable. If DL does not possess this form of intelligence, by this reasoning, we should consider it unintelligent. However, is such understanding correct? The third and last aspect questions whether the Turing test is beneficial for an AI designed for specific tasks because the results do not bring any new data and conclusions.
V posledných rokoch sa veľa diskutuje o tom, či by mohla byť Pyrrhónova filozofia ovplyvnená indickou buddhistickou filozofiou. Diskusie odhaľujúce nápadné podobnosti medzi oboma filozofiami často poukazujú aj na Pyrrhónovu komplikovanú tézu, označovanú ako tetralemma, ktorá je považovaná za jednu z takýchto podobností. Hlavnou otázkou štúdie je zodpovedať, či je Pyrrhónova téza skutočne štvorprvková. Autori tvrdia, že ak Pyrrhónova téza nie je štvorprvkovou štruktúrou, nemožno ju považovať za podobnú s buddhistickou tetralemmou. Následne sa predkladá dôkladná analýza Pyrrhónovej tézy, pričom sa argumentuje, že rozhodnutie štvorprvkovej štruktúry Pyrrhónovej tézy nemôže vychádzať len z hľadiska starogréckej syntaxe. Ukáže sa, že rozlíšenie aspektu hlbšieho filozofického významu Pyrrhónovej tézy je práve tým jediným, z hľadiska ktorého by bolo možné (ak vôbec) prepojiť Pyrrhónovu filozofiu s buddhizmom. and Recently there has been a debate on whether Pyrrho's philosophy could be influenced by Indian Buddhist philosophy. Discussions revealing striking similarities between them often point out Pyrrho's complicated sentence, referred to as tetralemma, as one of the most striking similarities. The central question of this paper is whether Pyrrho's sentence is of the tetralemmatic kind. Authors argue that if Pyrrho’s sentence is not fourfold in structure it could scarcely be classified as similar to the Buddhist tetralemma. A careful analysis of the question is provided, arguing that the approach to the problem of tetralemmatic structure cannot be carried out solely on syntactic grounds. An aspect of a deeper philosophical meaning of the formula is applied, which alone enables us (if at all) to link Pyrrho's philosophy to Buddhism.
This article is primarily theoretical. The main purpose is to outline a research approach that would contribute to a social-scientific view of alternative spirituality in the context of everyday life. I will explore the possible meanings and functions that alternative spirituality can have as one of the cultural resources that is used to cope with unusual physical and mental symptoms. Typical examples of such symptoms are hearing voices, communication with non-human beings, strange feelings in the body, uncontrollable body movement, and changes in sensory perception. These symptoms can result in a variety of personal and professional crises. I try to illustrate the proposed theoretical approach to the study of spirituality using empirical data from my dissertation research, which were obtained through biographical interviews. The basic criterion for the selection of communication partners and their inclusion in the research was their experience with unusual mental and physical symptoms and their effort to manage this experience through the concept of psychospiritual crisis. I try to show how alternative spirituality in the context of the concept of psychospiritual crisis helped my communication partners to cope with their symptoms through a new understanding of this experience. To do this, I employ methodological and theoretical tools from various scientific fields, such as the anthropology of health and illness, transcultural psychiatry, and science and technology studies.
The study deals with the development and instrumentalization of the Handlová strike (1940) in the historiography before 1989. In the paper, I will provide the situation that preceded the strike and then the analysis of its process. It will also be necessary to determine who initiated the strike and what role the illegal communist movement played in it. I am going to compare the forms of instrumentalization with some of the claims made by historiography after 1989. In the context of instrumentalization of a strike, several questions arise. Was this a significant historiographic milestone? For what purpose was it used? Who and why was he the maintainer of his instrumentalization? How much influence had the communists during the strike?
Hlavným cieľom práce je identifikovať antinaturalistické črty etiky Dunsa Scota. Predpokladom je objasnenie pojmu naturalizmu. V teoretickej filozofii je možné rozlíšiť metafyzický, vedecko-metodologický a sémanticko-analytický naturalizmus. V praktickej filozofii je naturalizmus prítomný v etike cnosti, v ktorej sa pri dosahovaní dobrého života pracuje s pojmom ľudskej prirodzenosti a emočno-afektívna stránka človeka je relevantným prvkom etického uvažovania. Voči nej stojí etika pravidiel, podľa ktorej je zdrojom morálne dobrého ľudská racionalita, prax má byť formovaná podľa poznania rozumu a emocionalita je v tomto etickom uvažovaní irelevantná. Na základe rozboru niektorých diel Dunsa Scota je jeho etika antinaturalistická v týchto bodoch: vôľa ako protiklad prirodzenosti; oddelenie morálky a blaženosti; sekundárny význam emócií v etickom uvažovaní; univerzálne záväzný imperatív lásky k Bohu; vôľa ako sídlo morálnych cností. Spojenie blaženosti, cnosti a prirodzenosti u Scota stráca vnútornú súdržnosť, prirodzené a morálne dobro nekonvergujú, čo sa odráža v "denaturalizácii" morálky. Na základe identifikácie antinaturalistických čŕt Scotovej etiky prichádzame k záveru, že jeho etika má bližšie k etike pravidiel. and The aim of the paper is to identify anti-naturalist features in Duns Scotus's ethics. The prerequisite is to clarify the meaning of the term naturalism. In theoretical philosophy metaphysical, scientific-methodological and semantic-analytical naturalism can be distinguished. In practical philosophy naturalism is present in the ethics of virtue, which, in achieving a good life, considers the emotional-affective part of man to be a relevant element of ethical reasoning. The ethics of rules can be regarded as an opposite to the ethics of virtue, one in which emotionality is irrelevant. On the basis of an analysis of some of Duns Scotus's works, the author argues that his ethics is antinaturalistic in these aspects: the understanding of will in opposition to nature; the separation of morality and bliss; a secondary role of emotion in ethical reasoning; a universally binding imperative of love to God; will as the seat of moral virtues. The connection between bliss, virtue and nature, according to Scotus, loses internal cohesion, the natural and the moral good do not converge, which is reflected in the ‘denaturalisation’ of morals. Having identified the anti-naturalist features of Scotus's ethics, the author concludes that his ethics is closer to the ethics of rules.
History is an endless well of diverse stories and events from which individuals, small groups of the population, minorities, majorities, nations or humanity itself choose what is important to their image of not only historical reality. Queer history often transcends the notion of narrowly understood boundaries of nations, religions, social classes, gender, or other social categories. In this paper I would like to answer the question – what historical events or personalities were most often commemorated by the Czechoslovak queer community in the First Czechoslovak Republic (1918–1938) and why? The answer to this main question will be aided by an analysis of the press of the Czechoslovak sexual minority from the period of the First Czechoslovak Republic.