Evropa se nachází pod tlakem silné imigrace. Nejde přitom o nic nového, v pravěku docházelo k migracím poměrně často a lze říci, že z dnešního pohledu náš genofond spíše obohatily. Pro budoucí identitu příchozích je podstatné, jak se k nim budeme nyní chovat, protože identita se vytváří vždy v interakcích., Europe is under a relatively strong immigration pressure. However, this is nothing new; prehistoric migrations occurred quite often and we can retrospectively summarize they rather enriched our gene pool. Since the identity of immigrants is always created in interactions, it is essential how we treat these people right now., and Viktor Černý, Martin Hájek.
The article enquires into the nature of group membership, on which the writing of the history of feminism rests. The author’s approach, largely sustained by psychoanalytic reading, construes feminist movements not as the inevitable expression of the socially constructed category of women, but as the means for achieving that identity. Group membership provides the illusion of wholeness only by appealing to fantasy. Within the history of Western feminist movements, two fantasies, prevalent from the late eighteenth century, operate to consolidate feminist identity: the fantasy of the female orator and the feminist maternal fantasy. The fantasies function as resources to be invoked and thereby resonate at various points in history. The aim of the article is not to deny the social fact of feminist movements, nor to question the existence of active political subjects. It is to suggest that psychoanalysis may elucidate the unconscious dimensions of these phenomena as well as the fact that they owe at least some of their existence to the operations of fantasies that can never fully satisfy the desire, or secure the representation, they seek to provide.
The aim of this comparative research was to map the emergence of folk dance groups, ant to assess the role of folk dance in preserving Estonianism among Estonians in exile. For Estonians, their national format became the politically correct form of self-expression. For long decades this form, comprising folk costumes, songs and dance festivals in a national romantic spirit, ond originating from the period on national awakening, has suited Estonians.
The puzzle of material constitution can be expressed in at least two ways. First, how can the constituting object and the constituted object, which are materially and spatially coincident, be regarded as different objects? Second, how can the constituting object and the constituted object, which are qualitatively distinct, be regarded as identical objects? Monists argue that the constituting and constituted objects are identical since they are materially and spatially coincident and the property differences between then are simply differences in description, perspective or context. In contrast, pluralists argue that the constituting and constituted objects are not identical even if they are materially and spatially coincident since they are qualitatively distinct. This paper proposes a solution to the puzzle of material constitution called ‘Fregean Monism’ (FM), and shows that it can better account for the property differences between the constituting and constituted objects without the need to regard them as two distinct objects. On the FM view, the puzzle of material constitution is partly a semantic puzzle and partly a metaphysical puzzle, and shows how a solution to the semantic part of the puzzle, based on the Fregean distinction between sense and reference, can yield a satisfactory solution to the metaphysical part of the puzzle. The key idea is that while the reference of a term picks out both the referent object and referent properties, the sense of the term determine which referent properties are picked out.
Narcismus je forma nezdravé sebelásky, často se spojuje s nedostatkem empatie k druhým, s arogancí, s přehnaným sebevědomím, nebo naopak velmi nízkým sebevědomím. První koncept narcismu představil v roce 1914 Sigmund Freud, který předpokládal, že všichni se rodíme do stavu tzv. primárního narcismu. Freud považoval narcismus za patologický až v dospělosti - takzvaný sekundární narcismus. Podle současných poznatků, doložených především Kernbergem a několika dalšími autory, je přiměřená míra narcismu vlastní každému jedinci, a náleží k ní i určitá adaptabilita, která napomáhá seberealizaci a uskutečňování životních cílů. V tomto kontextu autoři rozlišují normální osobnost, osobnost s narcistickými rysy a narcistickou poruchu osobnosti jako psychiatrickou diagnózu. Rozložení narcistických rysů v populaci se zkoumalo v mnohých studiích, které často poukazují na vztah narcismu a rizikového chování. Další studie poukazují také na možný vznik narcistické poruchy osobnosti, nebo narcistických rysů jako následek nepřiměřené rodičovské výchovy nebo traumatického stresu. Článek předkládá systematický pohled na vývoj konceptu narcismu, především v kontextu psychodynamické teorie., Narcissism is a form of unhealthy self-love, often associated with lack of empathy for others, the arrogance or very low self-esteem. The concept of narcissism was first introduced in 1914 by Sigmund Freud, who assumed that everyone is born into a condition called primary narcissism. Freud regarded narcissism as pathological lately in adulthood - the so-called secondary narcissism. According to the current knowledge, supported mainly by Kernberg and several other authors, an adequate level of narcissism is inherent in every individual, and it is connected to some degree of adaptability, which facilitates self-actualization and realization of life goals. In this context we distinguish normal personality, personality with narcissistic traits and narcissistic personality disorder as a psychiatric diagnosis. Distribution of narcissistic personality traits in the population was examined in many studies. They showed especially the relationship of narcissism and risk behavior. Other studies pointed to the possible development of narcissistic personality disorder, or narcissistic features as a result of inadequate parenting education or traumatic stress. The paper presents a systematic overview of the evolution of the concept of narcissism, especially in the context of psychodynamic theory., Petra Sélešová [et al.]., and Obsahuje seznam literatury
Autor nastiňuje ideologický systém starých Slovanů, který byl základem územních jednotek (žup), skýtajících lidem jejich identitu. Dále popisuje rozvinutý systém přípravy pokrmů, jenž se objevil v 7.–8. stol. na Balkáně jako nový fenomén, odlišující se od systému starousedlíků. Stále ještě neexistuje lepší vysvětlení než závěr, že lidé, kteří tyto odlišné postupy užívali, sami sebe nazývali Slovany. and The author presents the ideological system of the Old Slavs, which was used as the basis for comprehensive territorial units (župe), which gave the people their identity. The complex cooking system is also described. This appeared in the Balkans in the 7th and 8th centuries as a new system that was quite different from the previous system. There is still no better explanation for its appearance than that it was established by the people who named themselves Slavs.
Cílená změna původní identity buňky v identitu jinou neboli reprogramování buněk nachází své uplatnění jak v základním výzkumu, tak i v případné buněčné terapii. Z mnoha postupů reprogramování autoři představují přípravu indukovaných pluripotentních buněk (iPS), transdiferencovaných anebo přímo reprogramovaných buněk. Je popsána cesta přípravy a z ní plynoucí vlastnosti a potenciál indukovaných buněk., Induced change in the identity of the cell known as reprogramming of the somatic cell is applicable both in basic research and cell therapy. Out of many reprogramming approaches the authors introduce the derivation of induced pluripotent stem (iPS), transdifferentiated and direct reprogrammed cells. The workflow for the preparation of induced cells and a comment on their properties and potentials are given., and Jiří Klíma, Irena Lišková, Jan Motlík.
Identita může zahrnovat různé domény: morální, spirituální, profesní, etnickou, genderovou, vztahovou, politickou. U mladých lidí z etnických minorit je v identitě časté centrální téma etnické identity. V současné době v ČR dospívá početně zastoupená druhá generace Vietnamců. Výzkumy zabývající se identitou u této populace v ČR však zatím chybí. Cílem této práce bylo zachytit, jak uvažují nad svou identitou mladé české Vietnamky (18-22 let) v těchto doménách: vzdělávací a profesní, partnerská, etnická, osobní. V kvalitativním výzkumu u 6 participantek byla využita metoda interpretativní fenomenologické analýzy (IPA). Výzkum prokázal některé shodné prvky v identitě se skupinou amerických Vietnamců 1,5. a 2. generace – zejména v hodnotovém ukotvení, významu rodiny a vietnamské komunity při exploraci identity a vytváření životních závazků. Výsledky z tohoto výzkumu jsou využitelné zejména pro zvýšení kulturní senzitivity školních poradenských pracovníků na středních a vyšších odborných školách, případně poradenských pracovníků vysokoškolských poradenských center, pracujících i s populací českých Vietnamců. and Identity can include different domains-moral, spiritual, gender, career, relationships, ethnic, politic. The ethnic identity is very important and central theme of identity among young from ethnic minority groups. In the present time, the second generation of Vietnamese Czech youth is growing up in the Czech Republic. There is lack of research describing the exploration of their identity. The aim of this study was establish, how young (18-22) Vietnamese Czech women think about their identity in the educational and career, relational, ethnic and personal domain. The qualitative study on six participants used interpretative phenomenological analysis (IPA). The results indicated similar patterns among Vietnamese Czech young women and Vietnamese Americans, especially in the area of life values and importance of the family and vietnamese community in the process of exploration identity and making commitments. The present findings should be used to increase culture sensitivity at school and university counselors and advisors working with Vietnamese Czech students.
This article deals with the fundamental features of Taylor´s concept of recognition and considers some problem areas to which cultural recognition is relevant. Our identity is partly characterized by the recognition or the misrecognition - too often by the misrecognition - of others. The collapse of original social settings has brought a transition from honour to dignity, implying a redefinition of identity and authenticity. The period in which people from western society lived in their pre-determined settings, and with corresponding characters they were called to represent, has lost its relevance today. Taylor distinguishes between the politics of universalism and the politics of difference, both of which are based on the politics of this transition from honour to dignity. Taylor refers to context and particular sociability values, although the community’s perception does not reflect any overly-particularist tendencies. His thesis has universalist elements from which he derives normativity. Universal moral ontology is, according to Taylor’s thesis, a condition for particular values and standards in practice., Martin Solík., and Obsahuje poznámky a bibliografii
While anthropologists have always studied spatial aspects of cultural practices, space, place and landscape were rarely the central topics of their research and writing. Space was considered as passive, secondary background to cultural processes rather than their integral component, shaping force and product. It may be argued that for a long time space was not taken sufficiently seriously as to inform thoroughly ethnographic research and theoretical debates about culture. This has changed and a new anthropology of space, place and landscape is forming, drawing inspiration from cultural geography’s advanced conceptualizations of space while retaining anthropology’s special interest in cultural processes and the evolution and dynamics of human behavior. Of the three widely used spatial concepts – space, place, and landscape – it is the last one that has turned out to be the most difficult to define and apply in systematic research. In this article we offer some suggestions about the possible ways of conceptualizing landscape in anthropology in order to make this concept of a real research value and theoretical utility.