For the inhabitants of the town of Mysłowic acquires special importance the place called „Triangle of the Three Emperors“, where in the years 1845–1918 intersected the borders of three empires – Russia, Austria and Prussia. The threefold boundary represented for many decades the sphere of constant economic, cultural and social exchange and cultural and civilisational interpenetration. Thanks to the „triangle“ was Mysłowice known all over Europe as well as on other continents and attracted thousands of tourists. The surroundings of the „Triangle of the Three Emperors“ were endowed with excellent touristic and recreational infrastructure. Nowadays this legendary place is neglected and does not remind of its former importance. However, it is still being visited by groups of tourists and hosts occasional meetings and historical commemorations. Within the town there are numerous symbolic references to the „Triangle of the Three Emperors“. The municipal council recently devised a plan to transform the „Triangle“ into a showroom of the town and constituent part of its advertising campaign. The „Triangle of the Three Emperors“ instigates emotions and acquires a prominent place in the social memory of the inhabitants of Mysłowic, as it is part of the local historical tradition. On the background of the European history it acquires its historical importance and local relevance. Through its intimate relation to local history it evokes the images of the past glory of the town. The „Triangle of the Three Emperors“ surpasses in importance the remaining parts of the town and corroborates positively the social integrity of its inhabitants. Its symbolic importance can in a crucial way influence the processes of change and creation of social consciousness, responding to the unified vision of the future, and at the same time the creation of contemporary identity of the town, relieved from existing stigma of industrialization.
The article provides a comparison of two monuments - one of
František Palacký in Prague and the second of Theodor Mommsen in Berlin. Both men were the key historians of their nations in the 19th century. Palacký has offered a master-narrative of Czech national past in his famous book The History of Czech Nation in Bohemia and Moravia and set the main structures of narrating Czech history for two centuries. Theodor Mommsen has become
a worldwide known historian due to his extraordinary History of Rome, for which he has obtained Nobel Price for Literature in 1903. Monuments of these historians were built at the beginning of the 20th century (Palacký’s in 1912, Mommsen’s in 1909). The paper focuses on structural similarities between the monuments, especially in the area of collective memory. Using the theory of
Maurice Halbwachs formulated just before World War II the essay points out that there is a fundamental connection between memory and space. The essay argues that there is no significant structural difference between Palacký’s and Mommsen’s monument in terms of shaping the collective memory. and Článek zahrnuje poznámkový aparát pod čarou
Stať deskriptivní formou přináší poznatky z prvního dotazníkového průzkumu, který je součástí širšího projektu sociologického výzkumu historického vědomí obyvatel České republiky. Po úvodním zasazení do kontextu koncepcí historického vědomí a kolektivní paměti jsou nejprve popsány výsledky průzkumu na téma zájmu o dějiny a jejich jednotlivé oblasti; zdrojů, z nichž lidé získávají historické informace a sebehodnocení z hlediska znalosti historie. Další části článku jsou věnovány problematice českých národních dějin, především tomu, jakým způsobem veřejnost hodnotí jednotlivá historická období, a jsou zde také předloženy informace týkající se hrdosti občanů na národní historii. Závěrečná část se věnuje obecným aspektům historického vědomí tzn. názorům lidí na průběh dějin a důležitost sil, které ho ovlivňují, a také na význam, který má historie pro současný život společnosti., This article describes the results of an initial survey which is a part of broader project of sociological research into the historical consciousness of inhabitants of the Czech Republic. Firstly, the topic is put into the context of conceptions of historical consciousness and collective memory. This is followed by an outline of the public’s interests in history and its different fields, their sources of information and self-evaluation of historical knowledge. Next the article deals with the issue of Czech national history, especially how the public evaluates different historical periods and the level of pride Czech peo - ple feel about their national history. The final section addresses the problem of the historical consciousness of citizens on a more general level; it summarizes opinions on the course of the historical process, the importance of different influences on it, and also on the role which history plays in contemporary society., and Jiří Šubrt, Jiří Vinopal.
A notion of trauma has its roots in psychiatry and medicine where it was theorized at the level of individual. Particularly, in the course of the last decade the concept has established itself extensively as an instrument for analysis of broader social phenomena. Trauma at the collective level is described in variety ways - as a cultural, social, collective or national, if most common descriptions mentioned. The prevalent line of thinking regarding the trauma at the collective level involves constructivist approach taking trauma as socially produced construct.
It is the aim of this work to interpret magical thinking as a strong tendency towards categorization, towards simplification of an infinitely diverse reality and of its modifications, and its reduction to a limited number of static prototypes. In magical thinking similitu.de and contact (adjacency) are not only crucial principles of the human cognition; moreover they have their ontological dimensions: they direct the course of the world. Numerous examples of human conduct that are motivated by the laws of magic can be found not only in systems and their elements mentioned in canonical studies of magic (Frazer, Mauss) or in Eliade’s phenomenology of religion, but also in texts concerning European medieval and folk culture (Gurevich) or contemporary popular culture (astrology, prophecies etc.). Different phenomena of magical thinking like recurring time, imitations of extra-mundane models or of the past deeds can be described and explained by means of cognitivism. Various forms of popular metaphysics are also based on the tendency towards categorization. It is the tendency to eliminate everything particular and variable, and to inspell what is general and certain. Magical thinking does not acknowledge coincidence or probability, since everything is considered here necessary and can be instantly explained. and Cílem této práce je interpretovat magické myšlení jako výraznou snahu o kategorizaci, o zjednodušení nesmírné rozmanitosti reality a její modifikaci, redukci na omezený počet statických prototypů. Podobnost a dotyk (blízkost) jsou nejen klíčovými principy lidského poznávání; mají také ontologický rozměr, neboť ovlivňují podobu světa. Početné příklady lidského jednání motivovaného magickými zákonitostmi můžeme najít nejen v systémech a jejich součástech, popsaných v kanonických textech věnovaných náboženství (Frazer, Mauss) nebo v Eliadově fenomenologii náboženství, ale také v textech věnovaných evropské středověké a lidové kultuře (Gurevič) nebo současné lidové kultuře (astrologie, proroctví atd.). Různé aspekty magického myšlení, jako je cyklické vnímání času, imitace vzorů z „onoho světa" nebo minulých událostí, mohou být popsány a vysvětleny prostřednictvím kognitivismu. Různé formy lidové metafyziky také vycházejí ze snah o kategorizaci. Pod tímto termínem rozumím tendenci eliminovat vše konkrétní a proměnlivé a zdůraznit vše obecné a stálé. Magické myšlení neuznává náhodu a pravděpodobnost, neboť vše je pokládáno za nutné a objasnitelné.