This study on Alois Klar (1763-1833) focuses mainly on his achievements as a pedagogue and his work for the visually impaired. Methodologically, it draws on Theodor Adorno, Max Horkheimer and Michel Foucault, enabling us to view the evolution of social care as a concomitant of the emerging modern state and integral to its structure. The study presents an analysis of the beginnings of Klar’s Prague institute for the visually impaired against a background of rapid changes in medicine, the scope of the state, and educational thinking. At a time of compulsory school attendance and new approaches to education, when the state demanded the active participation of its subjects/citizens in propagating its aims and the values of society as a whole, the blind and partially sighted were given access to a full and systematic education. We also present data concerning Klar’s educational work and thinking (he taught in Litoměřice and at Prague University), and examine the internal workings of the newly established institute - one of the first of its kind in Europe - and its contacts with the medical discourse of the emerging science of ophthalmology., Marek Fapšo., and Obsahuje bibliografické odkazy
This study deals with reforms by Josef II, in particular with the abolition of the monasteries as recorded in contemporary sources supporting the reforms being carried out. The author selects some significant themes treated by the proponents of reform. The main theme is the criterion of human nature. Related themes include: monks’ asceticism, celibacy, monasteries as the quintessence of baroque piety, and mendicant orders., Petr Hasan., and Obsahuje bibliografické odkazy
This article discusses the Enlightenment concept of theatre as formulated in the work of the Viennese playwright Paul Weidmann, who was active in the reign of Joseph II (1765-90). In Weidmann’s conception, theatre has two main functions: one is to provide a theoretical basis (the idea of a national theatre; theatre as a school of moral educational); the second is to delineate a socio-historical context. The themes explored by Weidmann are civil war and wars of religion, and the question of how to level social differences - problems that still very much beset the modern world. In the face of current religious, political and economic conflicts, Weidmann’s stage plays still carry a powerful message., Joanna Giel., and Obsahuje bibliografické odkazy
The aim of the present paper is to examine certain philosophical issues which have set the tone of the philosophical reflection in eighteenth century France in relation to a specific case study: that of the "wild child" known as Victor of Aveyron. Found in 1800 in central France, Victor was later transferred to the Parisian Institute of the DeafMutes, where he became the object of educational activities of JeanMarc Itard, a medical expert known for his works on the problem of hearing loss. Through a brief critical examination of the most notorious philosophical texts dealing both with the question of wild children and deafness (namely by Rousseau, Diderot and Condillac), we attempt to show that the specificity of Itard’s educational method consists in an application of the sensualist approach towards the human individual (as it is exemplified especially in the work of Condillac) on a concrete human subject, considered as a tangible proof of the inexistence of innate ideas. On this basis, we sketch several broader questions concerning the status of anomaly in the eighteenth century philosophical thought (namely, wild children and deafness), as well as some hypotheses on education and its fantasmatic aspects in general., Josef Fulka., and Obsahuje bibliografické odkazy
This paper considers various approaches to love and morality in Protestant society in the late 18th century, as illustrated in Czechlanguage religious and educational literature (Korunka, aneb Wjnek Pannenský wssechněm pobožným a sslechetným Pannám toho Gazyku užjwagjcým, Litomyšl 1784; Kazatel Domovnj, Brno 1783). Our focus is on divine love, man’s love of God, marital love, parental and filial love, and definitions of immorality. We also examine some contemporary reactions to religious and educational writings in the memoirs of one of their readers, the rural preacher and Bible scholar Tomáš Juren (1750-1829), as well as the differences between the Christian confessions in their attitude to the emotions., Sixtus Bolom-Kotari., and Obsahuje bibliografické odkazy
The paper deals with the topic of evangelical preachers of the Helvetic and the Augsburg Confession coming from the Hungarian part of the Habsburg Monarchy, after the Patent of Toleration was issued, and establishing tolerance evangelical congregations in Bohemia and Moravia. Based on studying the sources of particular tolerance Czech congregations (for example Moraveč, Humpolec, Dvakačovice, Lozice, Raná, Sány, Prague), the process of forming a new social stratum of the petty intelligentsia, whose creation was conditioned by the Enlightenment reforms, is outlined. The text shows how the Hungarian preachers made the first contacts with the emerging evangelical communities, gives an idea of the circumstances of their arrival, describes the way of their adapting to an unfamiliar environment and their effort to stabilize the congregations. These particular findings are generalized in order to define some common characteristics typical of this group of Enlightenment intellectuals., Gabriela Krejčová Zavadilová a Hana Stoklasová., and Obsahuje bibliografické odkazy
The article lays out Jonathan Israel’s central ideas on the European Enlightenment, as they have been developed in his Radical Enlightenment (2001), Enlightenment Contested (2006) and A Revolution of the Mind (2009). I explain his ‘controversialist method’ of intellectual history and point out the advantages and faults of this approach. Israel’s model of the heterogeneous Enlightenment is shown as a response to A. MacIntyre’s postmodern criticism, and to the older models of a ‘single Enlightenment’, as presented by P. Gay, or older models of multiple enlightenments, as presented by J. G. Pocock. However, Israel’s heterogeneous Enlightenment recognizes just one progenitor of the positive ‘modern values’, which is identified with the Radical wing. The article reviews Israel’ s narrative of the development and spread of the Radical Enlightenment in Europe and the struggles with the Enlightenment mainstream and within the Enlightenment mainstream. However, I also show some faults in Israel’s argument, mainly his view of the ‘secular morality’, which should have been the outcome of the Radical Enlightenment’s campaign. In conclusion, I point at the inconsistency of Israel’s reconstruction of the Enlightenment morals and the differences between his view and J. Schneewind’s interpretation., Ivo Cerman., and Obsahuje bibliografické odkazy
The aim of this study is to show how the emotions - in particular the so-called "passions of the soul" - were understood and interpreted in the medical thinking of the late Enlightenment. We focus chiefly on three innovations in 18th century medicine: the "discovery" of the neuro-cerebral system (the ’birth’ of neurology); the search for the "seat" of illnesses in particular organs (the "birth" of pathological anatomy); and the gradual separation of the body and the soul as objects of medical enquiry (the "birth of psychiatry). We consider whether, and to what extent, these innovations contributed to the breakdown of the "old" diagnostic paradigms of the "passions of the soul", or whether in fact they helped to maintain them. We also discuss to what extent the consideration of these passions fostered a new approach to the relationship between the body and the soul in Enlightenment medicine. Some of the phenomena studied are illustrated by specific examples of (erotic) love and melancholy. and Obsahuje bibliografické odkazy
The study is based on an analysis of content and themes of the correspondence of the wellknown Enlightenment Era "provincial intellectual", a bank clerk from Čáslav Jan Ferdinand Opiz (1741-1812), with a country priest from the highlands on the border of Bohemia and Moravia, Karel Killar (1745-1806). Their correspondence - in most part hitherto unstudied - is deposited in the National Museum in Prague. It consists of more than 300 letters, written over a long period of 16 years (1793-1806), and it is fascinating for several reasons: it is conducted in French, which represents one of the very rare testimonies of a good knowledge of French in some members of other classes than the nobility in the 18th and 19th centuries; in this case, the use of French can be read as an implicit adherence to (French) Enlightenment, and perhaps even to the principles of the French Revolution. And it is the Enlightenment, the French Revolution and Napoleonic Wars around which the entire correspondence revolves. Thanks to this we may not only form a deeper and more nuanced insight into Opitz, a wellknown sympathizer of the French Revolution, but also into the lesser known figure of Killar, a man of universal education and an Enlightenment era priest of Josephine stamp, who tried to integrate both the Enlightenment and the French Revolution within his firm Christian (Catholic) worldview., Daniela Tinková., and Obsahuje bibliografické odkazy
a1_This paper considers the influence of Enlightenment thinking on the pedagogical works of Jan Valerián Jirsík (1798-1883), who earned a place in Czech history as a priest, theologian, active patriot, education campaigner, pedagogue, writer and not least as the fourth Bishop of České Budějovice (Budweis), an office he held from 1851 until his death. Primarily, it draws on and follows up ideas in the writings of the theologian Ctirad Václav Pospíšil and the church historian Kamila Veverková, who both trace the links between Jirsík the theologist and thinkers associated with Bernard Bolzano. Jirsík’s early writings, however, are as much concerned with pedagogy as they are with theology, and the aim of this study is to discover whether his ideas on education were similarly influenced by Enlightenment thinking. It analyses his views on the subject before 1851, i.e. until he became Bishop of Budweis - specifically in the period 1826-1843, when he was much occupied with questions of education and upbringing. In his years as bishop he devoted little time to literary pursuits. The study concludes that the legacy of the Enlightenment era most certainly played an important part in Jirsík’s deliberations on education. There is, however, a certain progression discernible in his thinking. In the early period, of which Sunday School (1826) is a representative text, we see the influence of contemporary Enlightenment clerical pedagogy as he advocates extending human knowledge through reason in order to improve living conditions. Faith and religion are also factors here, especially in his emphasis on the positive role of God the Creator. In the second period under consideration (1836-43), we find closer parallels between Jirsík’s pedagogical and theological thinking., a2_Within ten years of writing Sunday School, his position had shifted from that of a priest attempting to expand or improve education in the spirit of Enlightenment ecclesiastical pedagogy to that of a theologian (and so-called ‘true’ enlightener) who from theological considerations drew conclusions for the educational process. In Jirsík’s view, Christianity and Enlightenment go hand in hand, serving to elevate human life spiritually as well as materially. For him education means the enlightenment of both soul and reason. Nor does he see any contradiction between faith and rationality. It is evident from his thinking that he was convinced of the need to implement the pedagogical ideal of the Enlightenment: to educate virtuous citizens who were also rational., Rudolf Svoboda., and Obsahuje bibliografické odkazy