The article deals with the concept of teleological interpretation as one of the fundamental interpretative methods recognized by the Czech legal theory as well as practically used by Czech courts, especially by the Supreme Court, Administrative Supreme Court and Constitutional Court. The article is divided into two major parts. The first of them analyzes the historical genesis and characteristic features of the teleological interpretation from the perspective of both Czech and international literature. In the second part of the article, the authors focus on the analysis of selected judgments which use teleological interpretation within its argumentation. The article describes the role of the teleological interpretation and its consequences to the final judgment of each case. Particularly, the text investigates the relation between textual interpretation and teleo- logical interpretation and illustrates the situations when the teleological interpretation prevailed.
Vztah emocí a hudby je aktuálním tématem hudební psychologie a důležitý přístup zde představuje zkoumání tělesně prožívaných reakcí, jako jsou mrazení (chills), slzení, bušení srdce apod. Dotazníkové šetření vycházející metodologicky ze dvou zahraničních studií (Sloboda, 1991; Schönberger, 2006) z části potvrdilo jejich výsledky, v některých zjištěních se však s nimi rozchází. Častější prožívání tělesných reakcí při hudbě u žen, které zjistily předchozí studie, tento výzkum potvrzuje pouze u respondentů starších třiceti let a poukazuje na interakci s věkem. Dále bylo zjištěno častější prožívání těchto reakcí u profesionálních hudebníků než u amatérů a nehudebníků. Souhlasně s předchozími výzkumy se husí kůže a pocity mrazení ukazují jako nejčastější reakce. Diskutovány jsou vztahy mezi jednotlivými typy reakcí, příčiny vzniku pocitů mrazení a možné souvislosti s osobnostními faktory. and The relationship between emotion and music is an up-to-date topic of psychology of music. Studying physicaly experienced responses such as chills, tears and racing heart represents an important approach. A questionaire survey methodologicaly based on two foreign studies (Sloboda, 1991; Schönberger, 2006) partly confirmed their results but disagrees with them in some findings. More frequent physical responses when listening to music in women, which was reported by previous studies, was confirmed only for respondents older that 30 in this survey and an interaction with age was found. Further, more frequent physical responses in professional musicans than in amateur musicans and non-musicans were found. In accordance with previous studies, goose-pimples and chills appeared to be the two most frequent responses. Relations between particular types of responses are discussed, as well as sources of experiencing chills and possible relationships with personality factors.
Závažné chronické onemocnění obezita je současně významným rizikovým faktorem. Podílí se na vzniku a rozvoji řady metabolických onemocnění. Obezita je charakterizována vzestupem tělesné hmotnosti nad stanovený limit. K dalším rysům patří zvýšené množství tělesného tuku a jeho nahromadění v oblasti břicha. U 610 zdravých osob bylo v rámci prevence hodnoceno tělesné složení. Byla měřena tělesná hmotnost. Metodou měření tělesné bioimpedance byl stanoven podíl tělesného tuku. Byla sledována jeho distribuce. Na základě výsledků bylo poukázáno na nutnost měřit nejenom tělesnou hmotnost, ale také provádět adjustaci na obvod pasu a množství tělesného tuku. Po provedené adjustaci byl zaznamenán pokles počtu osob s nadváhou i obezitou. U těchto osob lze předpokládat zvýšený podíl tukuprosté tělesné tkáně., A serious chronic disease obesity is currently a significant risk factor. It is involved in the creation and development of a range of metabolic disorders. Obesity is characterized by weight gain over the limit. Other features include an increased amount of body fat and its accumulation in the abdomen. Body composition was evaluated in 610 healthy subjects in regular check-ups. It was done by measuring body weight. The proportion of body fat and its distribution was performed by the method of measuring body bioimpedance. The results, pointed out the need to measure not only weight, but also to make adjustment for waist circumference and body fat. After completing the adjustment there was a decrease in the number of people with overweight and obesity. In those people an increase in the proportion of lean body tissue can be assumed., Jan Hlúbik, Pavol Hlúbik, and Literatura
According to Jan Patočka, phenomenology considers the human body as phenomenon. In Body, Community, Language and World Patočka concentrates on the body as a living and subjective entity, which represents the condition of our existence in the world, i.e. also the condition of apparition. As a consequence, the body itself is the condition of its own appearance. If this conclusion is not absurd, than in what sense? In the two cases, are we dealing with the same body or do we necessarily speak about two diff erent entities? How are these entities characterized and how do they eventually diff er? And if we speak about the same body, how is this body to be taken into account? May the phenomenological method be applied on an entity which seems to condition the existence of phenomena? Is it not rather a blind spot from which the phenomena arise and in which they disappear? And last but not least, what are the consequences of Patočka’s conception of corporeality in the realm on interpersonal relationships and what possibilities of understanding oneself as well as the other do they open? and Die Phänomenologie will laut Jan Patočka den menschlichen Leib als Phänomen auffassen. In seinem Buch Leib, Gemeinschaft, Sprache, Welt denkt er an den lebendigen, subjektiven Leib, der die Bedingung für unser Dasein in der Welt und damit auch die Bedingung für die Off enbarung ist. Daraus ergibt sich, dass der Leib auch die Bedingung dafür ist, dass uns der Leib selbst irgendwie erscheint. Wenn diese Schlussfolgerung nicht absurd ist, in welchem Sinne? Handelt es sich in beiden Fällen um denselben Leib oder sprechen wir von zwei Entitäten? Gegebenenfalls, was charakterisiert diese Entitäten und worin unterscheiden sie sich voneinander? Falls ja, wie ist ein direkter Nachweis möglich? Kann die phänomenologische Methode auf eine Entität angewendet werden, die die Existenz der Phänomene erst begründet? Ist es nicht eher ein unsichtbarer blinder Fleck, aus dem die Phänomene entstehen und vergehen? Und schließlich, welche Konsequenzen hat Patočkas Auff assung der Leiblichkeit im Bereich der zwischenmenschlichen Beziehungen und welche Möglichkeiten eröff net sie hinsichtlich der Möglichkeiten, sich selbst und andere zu verstehen?
Neurovědy, které se stále častěji zabývají vztahem mezi psychickou a mozkovou činností, vedly v posledních letech ke vzniku nových oborů: neuroe pigenetiky , neuropsychologi , neuropsychoanalýz y, a dokonce i neurofilosofie. V této stati diskutuji koncept neuropsychosomatiky., Neurosciences, which have been increasingly concern ed with and brain activity, in recent years have led to the emergence of new disciplines: neuroepigenetics, neuropsychology, neuoropsychother apy, neurop neurophilosophy. In this paper I am discussing the concept of neuropsychosomatics., and Poněšický J.
The “corporeal turn” which has taken place in 20th century thought, is closely related with the discovery of corporeality as a key motive of philosophical ethics. The aim of the present paper is to present and compare two phenomenological contributions to „bodily ethics“ – the fi rst one consists in an ethical interpretation of Merleau-Ponty’s philosophy, while the second one is explicitly contained in the thought of E. Levinas. The starting point of our analysis is the conception of intersubjectivity which diff ers radically in the thought of the two philosophers. While Merleau-Ponty stresses especially the primordial inter-corporeal resonance and empathy between myself and the other, Levinas’ view is based on the idea of an irreducible alterity of the other, which makes him to consider the relation between myself and the other as essentially asymmetrical. We attempt to show that the relation between Levinas’ and Merleau-Ponty’s philosophy of intersubjectivity is far more complex than it seems and that in order to develop the moral phenomenology of corporeality in a productive way, it is necessary to overcome certain one-sidedness both in Levinas and Merleau-Ponty. This overcoming is unthinkable without taking over the most productive motives of both philosophers’ views of intersubjectivity and corporeality and „Die Wende zur Leiblichkeit“, die in der Philosophie des 20. Jahrhunderts stattfand, ist untrennbar mit der Entdeckung der Leiblichkeit als Schlüsselmotiv der philosophischen Ethik verbunden. Ziel der Studie ist es, zwei phänomenologische Beiträge zur „leiblichen Ethik“ vorzustellen und zu vergleichen – der erste steht im Zusammenhang mit der ethischen Interpretation der Philosophie M. Merleau-Pontys, während der zweite explizit im Denken von E. Levinas enthalten ist. Ausgangspunkt der Interpretation ist die Analyse der Auff assung der Intersubjektivität, in der sich beide Denker deutlich voneinander unterscheiden. Während Merleau-Ponty insbesondere die primäre inter-leibliche Resonanz und Empathie zwischen mir und dem Anderen betont, baut Levinas auf dem Gedanken der nicht reduzierbaren Andersheit des Anderen, wobei er die Beziehung zwischen mir und dem Anderen als wesenhaft asymmetrisch betrachtet. Die Studie versucht nachzuweisen, dass die Beziehung zwischen der Philosophie der Intersubjektivität von Levinas und Merleau-Ponty weitaus komplexer ist, als es auf den ersten Blick erscheint, und dass für die fruchtbare Entwicklung einer moralischen Philosophie der Leiblichkeit die Überwindung einer gewissen Einseitigkeit sowohl bei Levinas als auch bei Merleau-Ponty erforderlich ist, Hand in Hand mit einer Anknüpfung an Levinas und Merleau-Ponty hinsichtlich der tragenden Motive ihrer Gedanken zur Intersubjektivität und Leiblichkeit.
The problem of intersubjectivity has, in modern philosophy, been traditionally bound up with the so-called problem of other (human) minds. This present study attempts to show that phenomenological approaches to the problem of intersubjectivity overcome the traditional intellectualist and mentalistic conceptions of intersubjectivity, and further that in some of their many varieties, they provide a promising way of overcoming the anthropocentric framework of this problem. Posing the question of the sense and character of animal-bodily co-existence leads to a phenomenology that transcends the concept of intersubjectivity in favour of the concept of interanimality. It also leads to the discovery of the phenomenon of bodily co-existence which shows itself to be fundamental for, among other things, the clarification of intersubjectivity in the narrow sense of experience with an inner aspect of the life of others.
The article attempts to revive the conception of the body in Ludwig Feuerbach and the young Marx. The aim is to show that Feuerbach produced a concept of embodiment which is to be distinguished from its conception in psychoanalysis and in political thought (the body as the object of bio-power) which prevail in contemporary post-Marxist theory. The difference between these two conceptions can be expressed thus: the Feuerbachian and young-Marxian understanding corresponds to the concept sarx (the natural body), while its conception in post-Marxist thought corresponds to the concept sóma (the body symbolised).
Post-Marxist authors generally assume the correctness of Althusser’s rejection of this conception. It is for this reason that I examine Althusser’s critique of Feuerbach’s philosophy in its relation to the question of embodiment and I attempt to show that Althusser’s theory cannot comprehend Feuerbach’s most important discovery.
In the final part I deal with Feuerbach as the first thinker of non-identity (Adorno’s term) and I look at his reflections on death as the hidden background of his living and real body. The conclusion is that Feuerbach introduces a conception of embodiment which cannot be completely incorporated into cultural and bio-political practices.