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Start Over Subject 5 Subject philosophy

1. "Ipsum Est Omnia in Omnibus": Matěj of Janov and the redemption of corporeal man according to Regulae veteris et novi testamenti V:8

Creator:
Kullerud, Ole Fredrik
Format:
print, bez média, and svazek
Type:
article, články, model:article, and TEXT
Subject:
Filozofie, Matěj z Janova, asi 1355-1393, teologové, filozofie, vykoupení, theologians, philosophy, redemption, 5, and 101
Language:
Czech
Description:
Ole Fredrik Kullerud. and Obsahuje bibliografii
Rights:
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3. A priori a matematika u Berkeleyho

Creator:
Marek Tomeček
Format:
print
Type:
article, články, model:article, and TEXT
Subject:
Filozofie, Berkeley, George, 1685-1753, filozofie, matematika, empirismus, philosophy, mathematics, empiricism, a priori, 5, and 101
Language:
Czech
Description:
According to the Oxford English Dictonary George Berkeley introduced the term a priori into English. His inspiration for this was, it seems, to be found partly in the writings of his immediate predecessors, particularly Pierre Bayle, and partly in his pedagogical work where he adjudicated disputations between his pupils. Some of his arguments against the existence of matter Berkeley tells us are a priori, others a posteriori. Even the a priori arguments are underpinned by prior semantic principles of an anti-abstractionist character, which are shown to be important particularly in the immaterialist philosophy of mathematics. Berkeley's courageously unorthodox, and generally unpublished, thoughts about mathematics thus grow from the same soil as his celebrated denial of matter., Marek Tomeček., and Obsahuje poznámky a bibliografii
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4. An analysis of the utilisation of audiovisual archives in higher humanities and arts education

Creator:
Michal Klodner and Lucia Udvardyová
Type:
model:article and TEXT
Subject:
filozofie, philosophy, audiovisual archives, online collaboration, social networks, new media education, research environments, 5, and 101
Language:
Czech
Description:
Audiovisual archives with an advanced communication infrastructure are a rapidly developing tool whose unique potential in the realm of education has not been sufficiently explored yet. Archive system technologies already incorporate numerous collaborative functions. This paper aims to present quantitative and qualitative results of a research project undertaken at the Film and TV School at the Academy of Performing Arts. Through several focus groups - users of new media-oriented web portal Konvergence.info, professionals working with audiovisual archives and students of FAMU, usage of audiovisual material in the particular groups was examined. The research was based on selecting the best tools for scientific collaboration in terms of audiovisual content and in researching the utilisation of their certain groups, such as functions for annotating audiovisual content and personal knowledge organisation. These days the cooperation between education and research does not rest in transfer of completed knowledge but in the capability of their sharing in the process of their formation which enables a dialogue and translation between the various specializations. This leads to new knowledge and a more effective solution of problems. The objective thus was to find such a combination of technologies and a working methodology that would facilitate unique talent and interests as well as strengthen the sense of cooperation and communication in a heterogeneous collective. and Michal Klodner, Lucia Udvardyová.
Rights:
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5. Analytická a konverzační filosofie

Creator:
Richard Rorty
Type:
article, články, journal articles, model:article, and TEXT
Subject:
Filozofie, filozofie, philosophy, analytická filosofie, kontinentální filosofie, konverzační filosofie, metafilosofické otázky, věda, literatura, konverzace, jazykové zvyklosti, poznání, konsenzus, distinkce, 5, and 101
Language:
Czech
Description:
Cílem Rortyho článku „Analytická a konverzační filosofie“ je nahrazení distinkce mezi analytickou a kontinentální filosofií rozlišením mezi filosofií analytickou a filosofií konverzační. Tím dojde při nahlížení rozdílu mezi oběma typy filosofie k odstranění geografického hlediska, které, ač samo o sobě poskytuje určitou možnost rozlišit jednotlivé typy filosofů, není dle Rortyho ve skutečnosti určující. Tento rozdíl spočívá především v odlišném náhledu filosofie na sebe samotnou, na smysl a cíle své práce. Spočívá v odpovědi na otázku, zda filosofie může něco poznávat takové, jaké to doopravdy je, či nikoli a zda se může vydat po cestě vědy, či by měla naopak vnímat sebe sama spíše jako konverzaci a rozvíjení kulturního uvažování., The aim of Rorty’s article Analytic and conversational philosophy is to replace the distinction between analytic and continental philosophy with a distinction between analytic and conversational philosophy. This is achieved through a perception of the difference between the two types of philosophy that rejects the geographical viewpoint which, though it may provide a certain possibility of distinguishing the specific types of philosophy, is not in Rorty’s view really decisive. The difference consists above all in the distinctive view of philosophy of itself, and of the sense and aim of its endeavour. It consists in the response to the question of whether philosophy can or cannot know something as it really is; whether it can follow the path of science; or whether it should rather perceive itself as a conversation and an opening up of cultural reflection., and Richard Rorty.
Rights:
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6. Anaximandrova geometrie

Creator:
Radim Kočandrle
Type:
article, články, model:article, and TEXT
Subject:
Filozofie, filozofie, philosophy, Anaximandros, geometrie, kosmologie, nebeská tělesa, Thalés, Anaximander, geometry, cosmology, heavenly bodies, Thales, 5, and 101
Language:
Czech
Description:
Podle tradice přenesl geometrii do Řecka Thalés z Mílétu. Ačkoli v diskusích o povaze Thalétovy geometrie nepanuje konsensus, zdá se, že zformulované teorémy byly až dodatečně uplatněny na jeho konkrétní měření. Již o Thalétově „žákovi a nástupci“, Anaximandrovi z Mílétu, však nemáme žádné zprávy, které by se týkaly geometrie. Výjimku představuje lexikon Súda, který uvádí, že Anaximandros „vůbec ukázal základy geometrie“. Lexikon zároveň vyjmenovává momenty, v nichž může být užití geometrie spatřeno. V prvé řadě se jedná o gnómón, s jehož pomocí mohla být realizována řada měření. Zřejmé znaky uplatnění geometrie vykazuje též celá Anaximandrova koncepce kosmologie: tvar Země a její umístění ve středu univerza, i samotný popis nebeských těles. Podobně lze uplatnění geometrie spatřovat za mapou světa a sférou. Ačkoli tedy Anaximandros není explicitně s geometrií spojován, dochované texty ukazují, že její poznatky významně využil, když propojil konkrétní pozorování s geometrickým uspořádáním celého univerza., According to tradition Thales brought geometry to Greece from Miletus. Although discussion of the nature of Thales’ geometry has not arrived at a consensus, it seems that the theorems formulated were retrospectively applied in his concrete measurements. So far, however, we have no information about the geometry of Thales’ pupil and successor, Anaximander of Miletus. An exception is presented in the lexicon Suda which claims that Anaximander “in general showed the basics of geometry”. This lexicon at the same time states the points at which the employment of the geometry can be discerned. Most importantly, we have the question of the gnomon, with the help of which an order of measurement is realisable. Clear signs of the application of geometry are likewise shown by Anaximander’s whole conception of cosmology: the shape of the earth and its position at the centre of the universe, and the very description of the heavenly bodies. In addition one can discern geometry involved in the map of the world and the sphere. Thus, although Anaximander is not explicitly connected with geometry, extant texts demonstrate that he significantly exploited geometrical knowledge when he connected concrete observation with the geometrical organisation of the universe as a whole., and Radim Kočandrle.
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7. Antická pozitivní versus moderní negativní? Komparace pojetí svobody Benjamina Constanta a Isaiaha Berlina

Creator:
Jan Květina
Format:
print
Type:
article, články, model:article, and TEXT
Subject:
Filozofie, filozofie, osvícenství, liberalismus, republikanismus, philosophy, enlightenment, liberalism, republicanism, negativní svoboda, pozitivní svoboda, Isaiah Berlin, Benjamin Constant, negative freedom, positive freedom, 5, and 101
Language:
Czech
Description:
Berlinova dichotomie pozitivní a negativní svobody je v akademickém prostředí natolik diskutovanou problematikou, že jakékoli pokusy o její novou interpretaci čelí notnému riziku rozvíjení již řečeného, a tím i možnosti ztráty argumentační síly. Cíl tohoto článku však nespočívá v přispění k debatě týkající se funkčnosti Berlinova rozdělení, ale ve zpochybnění stereotypně přijímaných ideových zdrojů, jimiž se Berlin údajně inspiroval. V rámci linie tradic liberálního myšlení, kterou identifikuje mimo jiné sám Berlin, je totiž jeho rozlišení dvou pojmů svobody běžně ztotožňováno s principy a ideovým poselstvím klasifikace francouzského osvícence Benjamina Constanta. Směšování Berlinovy polarity pozitivní – negativní s Constantovým schématem antická – moderní je pravděpodobně důsledkem četných styčných bodů obou koncepcí, jež však vedou k automatickému vnímání souladu i u těch principů, u nichž je míra koherence problematická. Za hlavní cíl této studie lze tudíž označit jednak prokázání skutečnosti, že pro důslednou komparaci Berlinovy a Constantovy dichotomie je kromě běžně analyzované příbuznosti negativní svobody se svobodou moderní nezbytné vzít v úvahu i provázanost opačných pólů spektra, a především pak obhajobu teze, že v podstatných momentech Constantovo myšlení opouští meze liberální tradice a konotuje Pettitovy republikánské principy svobody jako ne-dominance. Takový závěr vede v konečném důsledku k tomu, že Berlinovo a Constantovo dělení nelze vnímat jako homogenní., Berlin’s dichotomy of positive and negative freedom is, in academic quarters, such a well-discussed problem that any kind of attempt at a fresh interpretation confronts the real risk of developing what has already been said and, in that way, of losing argumentational strength. The aim of this article does not, however, consist in contributing to the debate about the viability of Berlin’s distinction, but in calling into question the stereotypical reception of the intellectual sources that Berlin was inspired by. In the framework of the line of traditions of liberal thinking, which, among others, Berlin himself identifies, is his distinction between two concepts of freedom, usually identified with the principles and intellectual meaning of the classification by the French enlightenment thinker Benjamin Constant. The mixing up of Berlin’s polarity positive–negative with Constant’s scheme of ancient–modern is probably a consequence of the numerous common points in the two conceptions. These, however, lead to the automatic perception of agreement even in those principles for which the level of coherence is questionable. The main aim of this study is, therefore, to indicate, firstly, the proven fact that for a consistent comparison of Berlin’s and Constant’s dichotomy one must examine, in addition to the commonly analysed relationship of negative freedom with modern freedom, the connectedness of the opposite poles in the two cases. Secondly, and more importantly, the thesis is advanced that, in its fundamental properties, Constant’s thinking goes beyond the liberal tradition and points towards Pettit’s republican principles of freedom as non-dominance. This conclusion ultimately leads to the recognition that Berlin’s and Constant’s division cannot be seen as homogenous., Jan Květina., and Obsahuje seznam literatury
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8. Approaching a Viable Comprehension of the Knowledge Society

Creator:
Hochgerner, Josef
Type:
model:article and TEXT
Subject:
filozofie, philosophy, knowledge society, socio-economic change, cultural change, knowledge paradox, 5, and 101
Language:
Czech
Description:
With different cultures and changing times, a meaning of the same phenomena may vary. This applies also to knowledge in knowledge society: a plurality of bodies of knowledge will be preserved depending on social context, cultural significance, values and interests of the concerned groups. However, addressing the topic of the emerging knowledge society, particularly the “knowledge cultures”, implies addressing the issue of “change”: social change, socio-economic change, cultural change, changes in technology, life styles, and “environmental baselines”. A new “knowledge paradox” may appear as the rising usage of scientific principles stimulates scrutiny of knowledge and breeds uncertainty in this way. and Josef Hochgerner.
Rights:
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9. Aristotelův pojem zdravého rozumu

Creator:
Petr Glombíček
Type:
article, články, model:article, and TEXT
Subject:
Filozofie, filozofie, philosophy, Aristotelés, rozumnost, fronésis, soudnost, Topiky, etika, Aristotle, rationality, phronesis, judgment, Topics, ethics, 5, and 101
Language:
Czech
Description:
Text vykládá jednotlivé pojmy, které v Aristotelově díle představují kandidáty na protějšek moderního pojmu zdravého rozumu, a uvádí je do vzájemné souvislosti. Především v logických a rétorických textech Aristotelés pracuje s termínem endoxos, který používá pro výroky a osoby, které jsou v daném společenství uznávány. V epistemologii pracuje s termínem koiné aisthésis v souvislosti s vnímáním jako takovým. Autor poukazuje na vazbu, kterou u Aristotela díky jeho práci ve fyziologii má obecná schopnost vnímat třetí klíčový pojem, který patří do etiky, totiž na fronésis. V rámci výkladu fronésis má místo také poslední bezprostředně relevantní pojem – orthos logos. Aristotelova koncepce jednání, jež Aristotelés vykládá někdy pomocí tzv. praktického sylogismu, pak ukazuje na roli uznávaných výroků jako typických obecných premis v těchto sylogismech a roli osob uznávaných pro svou fronésis jako měřítek určujících kritéria pro to, co je dobré jednání., The text interprets the particular concepts in Aristotle’s work which present themselves as candidates for being the counterpart to the modern concept of common sense, and it introduces them in their mutual relatedness. Aristotle works with the term endoxos, particularly in his logical and rhetorical texts, which he uses for statements and persons which are recognised in a given community. In epistemology he works with the term koiné aisthésis in connection with perception as such. The author points to a third concept, which Aristotle, thanks to his work in physiology, has a general ability to perceive, and which belongs to ethics: this is fronésis In an interpretation of fronésis there is also a place for the last directly relevant concept – orthos logos. Aristotle’s conception of conduct, which he sometimes interprets with the help of a so-called practical syllogism, displays the role of recognised statements as the typical general premisses in these syllogisms, and the role of persons recognised for their fronésis as the measure of the determining criteria for what is good conduct., and Petr Glombíček.
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10. Autonomie a druhý

Creator:
Sikora, Ondřej
Format:
print
Type:
article, články, model:article, and TEXT
Subject:
Filozofie, Kant, Immanuel, 1724-1804, filozofie, etika, vůle, výchova, philosophy, ethics, will, education, autonomy, the other, practical law, 5, and 101
Language:
Czech
Description:
The article examines the meaning of the other for Kant's idea of autonomy. Autonomy is interpreted, in relation to the universal demand of the ethical, as governing the will by principles. Autonomy as principled self-determination by means of the practical law cannot be understood as the standpoint of an isolated subject. Instead we must understand it as a standpoint taken towards others, which we treat as the aspect of spontaneity, and at the same time as a standpoint taken thanks to others, since others make possible its awakening and development - here the aspect of receptivity is discussed. In this two-way relation between autonomy (enabled by a self-determining goverment by principle) and the other, the character of dialogical mutuality is exhibited: autonomy is the principled considerateness of a good will towards others, and, in order for it to be such, it must be initiated by others., Ondřej Sikora., and Obsahuje poznámky a bibliografii
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