The so-called Political Testament, written by Charles Eusebius the Prince of Liechtenstein for his son and heir around 1680 includes, among other things, a substantial, detailed passage dedicated to music at the prince's court. Music is not just one element of court representation here. This key aspect, in the text of the instruction, comes with a detailed insight to possible problems with a music ensemble, as well as with the use and character of individual instruments. This study focuses primarily on the status of musical ensembles and musicians within the structure of the aristocratic court, beginning with Charles I (d. 1627), through a partial analysis of the situation at the court of his son Charles Eusebius (d. 1686) and finally brings an outline of the role of musicians and musical life with the third generation of princes from Liechtenstein. Certain continuity can be assumed, in particular, in attempting to adapt its own court to princely habits (for example, as regards the minimum number of trumpeters etc). In general, however, it must be stressed that the trumpeters or the trumpeter ensemble constituted an essential part of the princely court, whereas the existence of a musical ensemble always depended on the actual needs, preferences and economic possibilities of a particular prince.
Dielo Jána Kollára zohralo svojho času významnú úlohu. Vysoko sa hodnotí Kollárova poézia, ale zaznávajú sa jeho vedecké práce. Jednou z vedecky kontroverzných otázok, o ktorej sa v kollárovskom výskume nehovorí, je Kollárova teória o pôvode Slovanov z Indie. V Slávy dcere sa Kollár o Indii zmieňuje ako o pravlasti Slovanov. Takéto vysvetlenie podal aj v dnes už prakticky zabudnutom spise Sláwa Bohyně a původ gména Slawůw čili Slawjanův (1839). Cieľom príspevku je preskúmať tento spis, poukázať na jeho miesto v dobovom diskurze o pôvode Slovanov, ako aj na jeho relevantnosť pre pochopenie Slávy dcery. and The works of Ján Kollár played an important role in its time. His poetry is held in high esteem but his scholarly work is ignored. One of his scholarly controversial issues which is absent from the Kollár research is Kollár's theory of the origins of the Slavs from India. In Slávy dcéra (The Daughter of Sláva) he mentions India as the homeland of the Slavs. He propounded this explanation also in the now almost forgotten treatise Sláwa Bohyně a původ gména Slawůw čili Slawjanův (The Glory of the Goddess and the Origin of the Name of the Slavs or Slavyans, 1839). The paper aims at exploring this treatise, showing its place in the contemporary discourse on the origins of the Slavs as well as its relevance for the understanding of Slávy dcéra.
Štúdia pojednáva o sociálnych vzťahoch medzi rovesníkmi vo výchovnoinštitucionálnych kontextoch z hľadiska angažovanosti telesných prvkov v ich vzájomných interakciách. Ide o snahu prakticky rozvinúť tzv. etnografiu tela, ktorá namiesto rečovej analýzy zohľadňuje pozorovanie správania a prejavov participantov. Ozrejmené sú špecifické formy telesného kontaktu využívané jednak pri utváraní rovesníckych zoskupení a taktiež aj pri intencionálnom rovesníckom učení sa. and The study reports on social relations among peers in the contexts of various educational institutions. The aim of the study is to emphasize the importance of bodily expressions and their involvement in the constitution of peer-to-peer interactions, with focus on the ethnography of the body, reflecting rather the participants' behaviour than their speech. The author comments on various forms of corporeal contacts as key factors in the creation of peer groups and the intentional peer learning.
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.
Příspěvek pojednává o slovinské recepci Karla Hynka Máchy od druhé poloviny 19. století dodnes. Zvláštní pozornost věnuje těm dimenzím, které souvisejí s kanonizací a kultem českého romantického básníka, rovněž i diskursivním strategiím, které Máchu do slovinského kulturního prostoru začleňují jako "českého Prešerna", slovinskému velikánovi pak dodávaly ekvivalentního národního básníka a kulturního světce bratrského slovanského národa. and This article treats the Slovenian reception of Karel Hynek Mácha from the second half of the nineteenth century till the present day. It places special focus on the dimensions connected to the canonization of the Czech Romantic poet (especially the so-called "Mácha cult"), and the discursive strategies that import Mácha to the Slovenian cultural field as the national poet and cultural saint of the brotherly Slavic nation – the "Czech Prešeren".
Na jaře 2010 byl kvartánům osmiletých gymnázií a žákům devátých tříd základních škol v jižních Čechách (N = 401) zadán dotazník týkající se nečestného chování ve škole. Na základě vlastních tvrzení žáků (self-reporting) o tom, jak často participovali na chování, které se dá interpretovat jako podvádění, byly exploratorní faktorovou analýzou extrahovány dva typy podvádění: podvádění a klamání. Součástí dotazníku byly i dvě otevřené otázky, na něž odpovědělo celkem 256 žáků. Předkládaná studie analyzuje odpovědi žáků z hlediska jejich postojů ke konkrétním typům nečestného chování ve škole a současně je dává do vztahu k uvedeným faktorům. Analýza odpovědí potvrdila, že žáci víc tolerují chování, které je možné označit jako školní podvádění a jež je ztotožněno především s opisováním. Z volných odpovědí žáků vyplynuly i dvě nové skutečnosti. Žákům nejvíc ve škole vadí chování učitelů, které vnímají jako neférové vůči sobě (nadržování učitelů některým žákům, neohlášené písemky apod.). Potvrdila se také velká tolerance žáků k podvádění, které se uskutečňuje prostřednictvím internetu. and In the spring of 2010, ninth graders (N = 401) of various lower secondary schools in Southern Bohemia filled in a questionnaire on unethical behaviour in schools. Based on the students' self-reports on how often they had participated in behaviour that can be interpreted as cheating, two types of cheating were induced via exploratory factor analysis: cheating and deceiving. The questionnaires included two open-ended questions which were answered by 256 students. This paper analyses the students' answers from the perspective of their approaches to particular instances of unethical behaviour. At the same time, the paper also puts them into the context of the afore-mentioned factors. The analysis of students' answers has confirmed that students tolerate more such a type of behaviour that is possible to describe as cheating and which mostly takes the form of students copying answers from other students. Two new findings arise from students' open-ended answers: first, students strongly dislike teachers' behaviour which they interpret as unfair to them (e.g. a teacher is favouring a given student or giving unannounced tests etc.) Second, the analysis has confirmed a high degree of students' tolerance towards cheating via the Internet.
Aleister Crowley is the most notoriously transgressive figure in modern Western esotericism, and his best known precept is "Do what thou wilt". This article seeks to elucidate the place of Crowley's precept in the history of esotericism and transgression. More specifically, it seeks to make two points. First, it shows, through an investigation of its sources and influences, that the precept had highly transgressive overtones in the period when Crowley adopted and popularised it. These overtones extended to sexual excess, religious deviancy and fascist politics. Second, it argues that the precept was repurposed in a major way in the latter part of the twentieth century. The precept became domesticated, as the founders of the Wicca movement subsumed it into their own ethical maxim, the "Wiccan Rede". This development serves as an example of how some of the more transgressive and problematic elements of the Western esoteric tradition have come to be softened and obscured in contemporary mass-market, suburban forms of practice such as Wicca.
The aim of the current paper is to assess the Bulgarian reflections on T. G. Masaryk's death in 1937. I am going to apply the theoretical approach of the German historian Reinhart Koselleck, who asserted that the "political cult of the dead" should be explored in a certain historical context and the commemoration of the "dead hero" was intended to reconstruct historical events and images. Therefore, before approaching my main objective, I will make a brief overview of the Bulgarian image of TGM in the context of the Bulgarian-Czechoslovak political relationship during the interwar period. I rely mainly on Bulgarian and Czechoslovak periodical press as well as on archival sources, published documents, and secondary literature, related to the subject. In my case study the periodical press assumes the role of intercultural communication and a mechanism of constructing cultural and national stereotypes.
In Czech history the theme of the Battle of White Mountain has repeatedly been used as a tool in political struggles. During the interwar period it was instrumentalized in connection with the extensive land reform and was presented as "redress for post-White Mountain grievances". This applied to the nobility in general and to the Liechtensteins in particular, where the actions of Charles of Liechtenstein were to be the main argument for expropriating their property without compensation. In the end, however, expropriation without compensation only affected the members of the Habsburg-Lothringen dynasty.