We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
The presented contribution analyses – in the context of Jan Zouhar’s research scope and also on the background of the professional interests of the immortalized František Kautman (1927–2016) – the ‘philosophy’ of T. G. Masaryk’s (1850–1937) work. At the beginning, there are new publications on his alleged origin from the family of the Austro-Hungarian monarch, further their fictionalization, the investigation of his late sexual life and, last but not least, the flow of his juvenile correspondence with Zdenka Šemberová (1841–1912). For her, this communication was full of erotic and intellectual hopes which were not fulfilled and led to her lifelong loneliness and resignation, especially after the death of her father Alois Vojtěch Šembera (1807–1882), professor of Vienna Slavonic studies, one of the first opponents of the medieval authenticity of the legendary Czech Manuscripts, all of this on the background of the life of the university and Czech Vienna, where they both lived, and the adjacent Moravia. Masaryk, with his weak knowledge of standard Czech, Šemberová, at that time already a mature lady, record in their correspondence the course of their lives, their opinions, readings, and document their intellectual maturing. Their correspondence represents evidence of the lives of both: Masaryk was gradually becoming a scholar and mainly a politician, and understood their correspondence, from which Zdenka expected also an amorous fulfilment, as a mere practical exercise in stylistics and a confrontation of opinions. Their correspondence throws a new, not always favourable light on the youth of the future Czechoslovak president. Already there, the elementary features of his personality were taking their shapes.
More...
The paper presents a comparative study that aims at the sometimes problematic cyclicality of axiological education (literary-artistic axiology) approached from various perspectives. The motivation for the investigation of the literary-artistic axiology of students in the context of studying texts from foreign literatures is determined by both theoretical and practical premises. Western specialists in the field of reading process define literary-artistic values according to several perspectives, each discovering a determining factor, deduced from the nature of the participants in the reading process: the author of the literary-artistic text, the literary text, the concrete reader / the virtual reader, to which is added the overlap of the social experience in a certain field, the ethical, political and ideological social approaches, as well as the philosophical, artistic, theoretical-literary dogmas and systems, etc.
More...
Today, when questioning the meaning of life, we identify certain attitudes. In the following lines, I propose to specify some of these attitudes, which I will later analyse from a theological point of view, highlighting the specifics of Christian thought regarding the aforementioned question. On the one hand, the inspiration for such an approach came after reading the first part of the last paper published by the Member of the Romanian Academy Ștefan Afloroaei, Despre simțul vieții [‘On the meaning of life’], entitled, „Din nou întrebarea cu privire la sensul vieții” [‘Again the question of the meaning of life’], in particular, the chapter, „Un reflex al acestui timp: chestionarea sceptică a întrebării” [‘A Reflection of This Time: The Sceptical Questioning of the Question’]. We have identified some arguments on which such an attitude of the authors is based, such as: David E. Cooper, John Wisdom, Kai Nielsen, Tim. J. Mawson, Constantin Noica, Jean Grondin. On the other hand, in the theological reflections we had as source of inspiration, first of all, an explanatory note of Father Dumitru Stăniloae to the apology of Saint Athanasius the Great regarding the fact that Christ asked questions humanly, highlighting at the same time that He humbled Himself by becoming a Man to such an extent that He assumed all that was proper to this nature, including the question of asking questions, but not the sin that entered into this nature through disobedience. The explanatory note (in which Father Stăniloae deepens what does the fact of asking ourselves questions represents from a theological point of view, together with another text from the Homilies and speeches of Saint Basil the Great) is in fact the foundation of the theological reflections I develop in these pages on the question of the meaning of life. At the end of this study, I will conclude that, from a theological point of view, the question of the meaning of life provides an opportunity to meet ourselves, God, and others.
More...
Новая западноевропейская философия, начиная с Декарта, усматривает в «я», в неопределимом далее носителе личного индивидуального сознания, некое абсолютно первичное, ни с чем иным не сравнимое и все иное объемлющее начало. Этот носитель и центр личного сознания совпадает, с этой точки зрения, с тем, что называется «гносеологическим субъектом», т. е. с «познающим» или «сознающим». Все остальное, что так или иначе доступно человеческому сознанию и познанию, противостоит в качестве предмета или содержания познания, в качестве «не-я» этому «я» и вместе с тем объемлется им, так как существует только в нем или в отношении к нему, для него. По сравнению с этой абсолютной первичностью и с этим верховенством «я», с этой идеальной точкой, в которой бытие есть для себя, в которой оно впервые раскрывается, озаряется сознанием, то собирательное целое, которое мы разумеем, «мы», есть нечто совершенно производное и внешнее. Под «мы» здесь может разуметься (в согласии с обычным учением грамматики, для которой «мы» есть «множественное число» от «я») только субъективно-сознаваемая множественность отдельных субъектов, собрание или сумма многих «я», которая, в отличие от самого «я», есть уже не «субъект», не что-то первичное и для себя самого сущее, а лишь содержание сознания каждого отдельного «я».
More...